|Torah of Awakening|
When psychological pain burns, it can feel like there is a war going on inside. The mind feels stuck and the emotions are seething. As Rivka (Rebecca) says in Parshat Toldot when the twins in her womb fought with one another: “lama zeh anokhi- why am I like this??”
In the throws of psychological suffering it is natural to question why we should have to feel thus, to question why circumstances are such, to complain bitterly against Reality. Ordinarily, such questioning is an expression of resistance and only creates more suffering. But if you go deeper with your questioning- questioning into the nature of your mind, into the nature of your resistance, you can find the path that leads to liberation. As it says of Rivka’s questioning: “Vatelekh lidrosh et Hashem- she went and inquired of the Divine.”
How do you “inquire of the Divine”? The Divine is Reality- so we have to look at what is really going on. Notice that there is this urge within to control- to bend the world to “my” will. This is the first-born twin- Esav (Esau) who is called “ish yodea tzayid- a man who knows trapping”. The mind seeks to know how it can “trap” the world into conforming to its will. But the other twin, Yaakov (Jacob), is an “ish tam”. “Tam” means both “simplicity” and “taste”; to be simple means to not seek control, but rather to “taste” this moment.
The Esav seeks externally, running out into the “field” to see what he can “trap”. The Yaakov dwells in the tent of the heart, cultivating the nectar of bliss that flows from intimate connection with the inner level of Being. But not to worry- all that outward seeking leaves the Esav drained, as it says- “Esav came in from the field, exhausted”. Eventually, Esav gives up his seeking and returns to drink of the true nourishment: “Pour into me some of that very red stuff!” he says to Yaakov. The word for “red” is “adom”- a slight variation on “adam” which means “human”. This is the nourishment that every human needs! In other words, we cannot live merely by manipulating the world, because no matter how much we are able to make the world conform to what we think we want, manipulation only reinforces a sense of separateness, and this separateness blocks the true sustenance, the vital flow of life energy that you can feel and connect with now, the moment that “now” becomes your aim. Not what you want now, but the “now” itself. But for Esav to receive this nourishment, he has to surrender his “birthright”; he has to give up on his self-image, his identity. To fully enter the present is to surrender the “me”- the time-based identity.
Of course, this doesn’t mean that we shouldn’t be effective in the world or that we shouldn’t have the intention to fulfill our will. That would be madness. In fact, Yaakov is not complete until he gets outside his tent and learns to work in the field as well. Only then, after enduring the hardships of working outside for many years, is he able to make peace with his brother. The inner and outer come into harmony, because the inward quality of the “tent” and the outer quality of the “field” are not really separate anyway. As it says in Pirkei Avot, “Torah is good together with an occupation because the exertion of both of them makes sin forgotten…”
This means not merely that one should spend some time on Torah and some time on earning a living, but rather that one should remain rooted in the Timeless while doing one’s work in time. Only then can your thoughts, words and actions flow from the Place of the Timeless, bringing true blessing into manifestation. May this Shabbat be a wellspring of nourishment from the Timeless tent of the heart! Good Shabbos!
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