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A One-Session Introduction to Jewish Meditation: A New Offering
February, 2009
Carol Goldman, a member of Nishmat Hayyim's Program Committee, discovered a "missing link" in our offerings: a one session introductory talk for those curious about, but not yet committed to undertaking, meditation in a Jewish context. The popularity of this idea was affirmed by the attendance of 50 people from diverse communities at a talk in Belmont, cosponsored by the Beth El Temple Center Sisterhood.
Roberta Isberg drew on her background in Jewish practice, insight meditation and psychotherapy, to address the following common questions about Jewish Meditation and to answer many thought-provoking questions raised by those who participated.
- Why bother meditating and what is special about meditating in a Jewish context?
Meditation is a training program in becoming fully aware of ourselves, of others and of all of life experience, in a compassionate and non-judgmental way. While relaxation is usually a delightful and welcome side effect of meditating, the intention of the practice is to learn to be fully present with the entire range of human experience and emotion. There is a long tradition of specifically Jewish approaches to meditation, with references in Torah, Talmud and other ancient practices. Jewish mystics dating from the second century developed a variety of techniques for connecting with the One-ness of God. In his well known book, Guide of the Perplexed, Maimonides, the great Jewish philosopher of the 12th century, gave instruction in how to develop unwavering mindfulness in one's spiritual practice. Through the perfection of this practice, he explained, we can train our minds to be receptive to prophecy.
While the particular Jewish practices of Hechalot, Merkavah and Abulafian meditation can be learned from studying writings that have been preserved, the direct transmission of these practices, from teacher to student, was tragically interrupted by the Holocaust. Thus, many Jews practicing meditation today have been taught by teachers from other traditions, such as Buddhist meditation, which have had a continuous, living lineage over the millennia. Fortunately, the quality of attention and awareness developed by such practices is not uniquely "Buddhist" or "Jewish," but is a quality of mind that facilitates the process of accepting and finding meaning in the great mysteries of life. This quest for peace and freedom, even within the constraints of our human condition, which is so often punctuated by pain, illness, and death, has been the focus of religious practice.
- How do you meditate?
Meditation instruction was given in a basic approach to mindfulness practice, using breath awareness as a focus for our concentration. Emphasis was placed on "t'shuvah" with self-compassion: observing when we are inevitably distracted by thoughts, and gently returning the mind to the focus on the breath. Each distraction thus serves as an opportunity to practice (and get better at) compassion for ourselves. We practiced together, as a group, and discussed questions and observations that arose from this experience.
- How do you use meditation in Jewish practice?
The point of meditating is not to "just sit there," but to use the quality of mind, developed by meditation, in all aspects of life. Those of us who have used contemplative practices in our Jewish observance have learned how the Torah suddenly "looks different" when we lift our eyes from the intense concentration developed in silence and look at these old readings from a new perspective. When meditating, we experience moments of liberation from our familiar but often constricting mind habits: the ruminations, the old, recycled arguments, the worries that can't be quelled by repetition. These moments of liberation from the "mitzrayim" (narrow places) of habitual thought reflect our personal "exodus" from Egypt, over and over again, in daily life. As an example of how meditation informs Jewish practice, we discussed the story of Exodus and the commandment to retell this tale of liberation each year at the Seder. Each of us can use our Seder to reflect on and celebrate how we need to become free, over and over, from the habits and assumptions that can enslave and numb our minds, just as the Children of Israel needed to experience the plagues and the crossing of the Red Sea in preparation for becoming free and receiving the insights of revelation. Once again, we are guided in our interpretation by a Jewish tradition, as the Hasidic movement bequeathed to us the practice of understanding the Torah narrative as a metaphor for our inner landscape and as a guide for psychological growth.
- Can Jewish practice provide us with what we need to become more fully awake and alive?
The take-home message is that what we are seeking, from far and wide, has always been right here at home, in the traditions passed down from our ancestors. We have only to see it with fully open eyes. The Jewish rituals that many Americans learned to tolerate by tuning out can actually be the vehicle for awakening, that many of us sought from far-off shores. Observing the beginning and end of Shabbat puts us back in touch with the natural cycles of light and darkness and how they change throughout the seasons. Saying a blessing before we eat, honoring separately what is given to us by the earth, by the trees, by the vine, cultivates mindful awareness of life-giving experiences that we often ignore. We can walk through our daily life, preoccupied with our own thoughts, and oblivious to the daily miracles of being alive. Believe it or not, Jewish practice, developed over the millennia, is a training program in awareness of these daily miracles of life.
Learn how you can bring this introductory program to your synagogue.
Check out our Resource List for Introductory Program on Jewish Meditation.
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