A Lesson Learned

By Tania Dyett

Originally printed in the July - August 2005 issue of Quest magazine. 
Citation: Dyett, Tania."A Lesson Learned." Quest  93.4 (JULY-AUGUST 2005):148-149

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I can still remember arriving at Adek. It was 1942 and the Japanese had just invaded Java, Indonesia. My mother and I had been rounded up with the other women and children and sent off to an internment camp. It had been a nightmarish trip; a train journey which had started in the afternoon and finished in the heat of the next day. Packed tightly together in compartments, we had been forced to sit on each other's knees. The air was dank and claustrophobic. Children began vomiting. One woman became hysterical and a Japanese guard came in and slapped her hard several times on the face. We just sat there, unable to help her.

For two long years Adek was our home. In that time we encountered many cruel and vicious Japanese soldiers. For the most part, their incomprehensible barking and sudden rage are a distant memory for me but I vaguely remember one soldier who slapped my face because I didn't bow when he passed on his bicycle. I recall another who gave some children sweets and then slapped their mother's face as hard as he could. She had not bowed, but instead had smiled at him with gratitude.

At Adek, girls between the ages of 15 and 25 were considered the"strong girls," healthy enough to do all the backbreaking jobs. We unloaded heavy bags of sugar, rice, and salt and carried them into the storerooms. For example, forty other girls and I once carried 300 mattresses from the train to the truck and from the truck to the dormitories. I remember carrying those mattresses almost in my sleep, the jolting train jogging my head and body with every step I took. Another time, the latrines at the camp broke down; the strong girls labored for months digging trenches to be used as an alternative.

Sometimes, women fought back. In Tiji Hapit, a camp I stayed in for some time, a Japanese guard once caught five women bartering their jewelry for pork. The guard waited until the women got their items and then pounced on them. He told them to hand over their pork and whatever money and jewelry they had. One woman got so furious with the guard that she attacked him with her knitting needle. She stuck the needle through his arm while four other women threw themselves on him, took his gun, beat him, and then ran away. The story went around the camp like wildfire. We all waited, trembling with fear, for the consequences.

A week later we saw the Japanese guard with a black eye and his arm in a sling. He patrolled the camp looking around viciously for somebody who didn't bow. But that was as far as his retribution went. If he had admitted to his superiors that he was attacked by five defenseless women, he would have lost face.

The guards often were cruel and capricious, but I remember one who was different from the rest. Takashi arrived without fanfare on one of the days we were digging trenches. Each day we had worked in the hot sun until lunchtime. A Japanese soldier would lay in the shade of a tree and make sure we weren't idle. On this day, however, the usual guard did not turn up. In his place came Takashi, small and insignificant.

We didn't take much notice of him at first. We simply went on working as usual. But Takashi did not recline under the tree as his predecessor had, instead he visited each of the trenches. He seemed greatly amused that we needed rope ladders to get in and out of them, and he tried to make conversation with us, but we couldn't speak Japanese and his Malay was very broken.

At noon, we had an hour off for lunch. All we had to eat was dry tapioca bread. It was a dirty gray color with black spots in it and had the texture of rubber. Takashi ate his lunch alone under the tree. Then something extraordinary happened. He walked over to where we sat and handed me and another girl the rest of his lunch. It was real white bread with butter on it!"Trimakasi!" I exclaimed, thanking him. He waved his hand and sat down next to us. He said something and gesticulated toward the spade. Clearly, he wanted to know what it was called."Patjoel," a girl replied. He smiled happily and repeated it. And so began Takashi's first lesson in Malay. He was a keen pupil and before we knew it our lunch hour had stretched to two hours. We could not believe our good luck.

The next day Takashi brought a bag of sweets and two packets of cigarettes. He proceeded to talk to us in sign language, waving his arms in all directions. He then covered his mouth with his hand and pointed to the sweets and cigarettes. He shook his head until he was dizzy and then jumped up and stood to attention. Then he gave himself two hearty slaps on his cheeks. We all burst out laughing and Takashi shone with delight that his effort had been a success. We all clearly understood that he did not want us to tell anybody about these gifts.

From that time on, Takashi would always bring us a treat. He continued to allow us long breaks in our digging. We soon discovered that he had a marvelous memory and remembered all the Malay words we had taught him from the previous day. We, in turn, learned some Japanese words from him.

Takashi told us that he came from a small village. He had a wife and a three year-old daughter. He asked us many questions and we told him about the history, mathematics, and geography we had learned in school. He smiled and shook his head in admiration.

One day Takashi did not appear and another guard took his place. We all missed him terribly. We didn't miss him because of the fruit he shared with us, or the sweets he gave us. We missed his gentle nature and eager smile. During the four years I was in the camp, I learned a lot. The most important thing was that the real value of people is not so much in what they think, but in what they actually do to help others. All the guards were encrusted with the social and intellectual embellishments of normal society. Only Takashi used them to benefit others. Small and insignificant Takashi, an enemy soldier and a Japanese guard, made me realize how wrong it is to dislike people because of race, color, or religion.


March Last

By Anton Lysy

Originally printed in the July - August 2005 issue of Quest magazine. 
Citation: Lysy, Anton. "March Last." Quest  93.4 (JULY-AUGUST 2005):140-142, 144

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In 1991, Anton Lysy represented the Theosophical Society as a member of the Interfaith Dialogue Committee of the Council for the Parliament of the World's Religions. He witnessed the triumphalism of the first Gulf War as he prepared to meet His Holiness, the Dalai Lama; Mrs. Radha Burnier, international president of the Theosophical Society; and other major leaders from the world's religions and spiritual organizations. The dichotomous nature of the two efforts led to the following reflections, which are relevant, even urgent, today.

It is Friday evening, March 1st, 1991. "March first, think and suffer later!" comes through my exhausted mind as an ironic summary of the history of wars on this planet. And I'm once again forced to review my life. This time, I will rewind far past the unreasonable number of hours I've spent mourning the deaths of my fellow humans (innocent or not) while watching the CNN coverage of the war with Iraq. I will rewind far past the day I joined the Theosophical Society. I will rewind to a time before the day my son was born.

A reliable authority—my mother—told me I was conceived on December 7, 1941, before she and my father had heard the news about Pearl Harbor. I smile whenever I think of this amusing fact, which has given me an extra day to celebrate each year. And I laugh when I treat my "conception day" as a synchronicity that foreshadows some of the concerns I have had about war. But I feel deep sorrow when I remember myself as a preschooler near tears whenever I heard "The Caissons Go Rolling Along" on the old Zenith at the top of our refrigerator.

My parents lost the best man from their wedding to an artillery shell in France. And my father was always troubled that he "merely" worked back breaking hours for the war effort and had not served with his childhood friends who had gone off to war. I believe he feels to this day as though he deserted his masculinity as well as his country by being a machinist in the war effort rather than an infantryman on the front lines.

I didn't find out what a "caisson" was until years later and I certainly didn't fully understand what a war was. But I learned to fear war and to pray there would be no future wars for me to serve in to pray that I would never have to become a soldier and risk or lose my life. I knew that the energy of martial music was a prelude to the mournfulness of a dirge, and I felt sad each time John Philip Sousa blared through the radio. On my third birthday, September 2, 1945, Japan formally surrendered.

When I started studying philosophy years later, I was amused to discover that the English philosopher Thomas Hobbes loved to jest about the significance of his premature birth; he claimed it was triggered when his mother heard of the approach of the Spanish Armada in 1588. "Fear and I were born twins," he would say, a fitting beginning for a thinker who would later describe life as "solitary, poor, nasty, brutish, and short." Hobbes argued for the benefits of security created by a sovereign state based on a social contract. This, though sovereign states are the units that launch and prosecute wars!

As a young adult, I enlisted in the service during the war in Viet Nam. I learned to respect the military, the courageous sense of unity and esprit de corps it developed, the excitement of seeing a complex plan unfold. But I also learned to mistrust the military and the sometimes hyper sensitive and arrogant nationalism that would unconsciously surface, totally oblivious to its lack of respect for the rights of humanity within or outside of the country. So, while still in the service, I sometimes joined the Sunday Peace Vigil wearing my uniform and cloaking with appropriate stealth the inner struggle of the military taking place in my heart and mind.

Deep concerns about war have thus always surfaced in me when the media has focused on the "latest" conflict. While teaching philosophy, I struggled with the very concept of war. I found that as much as I hated war to the depths of my being, I felt a deep gratitude for the many who had lost their lives while propelling revolutionary and evolutionary changes in consciousness, law, and our earthly institutions. Soldiers sometimes thrust themselves blindly into an overwhelming and awful process. Yet their sacrifices have had significance and meaning for humanity.

In the nineteenth century, H. P. Blavatsky looked at the phenomenon of war from a historical perspective, which noted the cyclic nature of the "destructive energy" released by nation against nation. the Theosophical Society, which she had co founded in 1875, was directed toward mobilizing a "constructive energy" to overcome the multi faceted divisiveness of human history through the experience of the unity of all being. the Theosophical Society's first Object is:

To form a nucleus of the Universal Brotherhood of Humanity without distinction of race, creed, sex, caste or color.

Only ten years after the Civil War, Madame Blavatsky and Colonel Henry Steel Olcott, the Theosophical Society's co founder, were able to focus the experience of the Ancient Wisdom into a vision of a planet where one's essence would be seen as human. One would not be judged by one's race. One would not be judged by one's religion or philosophy. One would not be judged by whether one was a woman or a man. Today, the network coverage of the Gulf War has provided us with a discomforting opportunity to take a severe look at those obstacles to world unity. We must consider how to negotiate the explosive "mind fields" of differing beliefs in order to reach the unity of Truth. The Theosophical Society's second Object is

To encourage the study of comparative religion, philosophy, and science.

In 1888, only twenty three years after the painful struggle in the American psyche to live up to the ideals of its Constitution and Declaration of Independence, the Theosophical Society founders knew that a compassionate expression of human thought was crucial to the evolution of the species. Madame Blavatsky's The Secret Doctrine: The Synthesis of Science, Religion, and Philosophy was published and provided a basis for fragmented humanity to combine the careful observations of science, the reverence of religion, the penetrating analysis of philosophy, and the eternal wisdom of intuition into an important expression of mature altruism.

The contact I have had with the variety of individuals planning the Parliament of the World's Religions has been exhilarating. We do not try to camouflage the difficulties that faiths have had with each other throughout history. We are all aware of the suffering and persecution brought about by religious hatred both in the past and in the present. And yet the feeling of the inner force of our unity as a species stimulates us to respond to the challenge to be all that we can be—without having to join the U.S. Army. We are united in our appreciation for the many, many different groups throughout the world who are working to transcend the injustices and irresponsibilities of the past. And we feel the presence of many unknown comrades and allies in the struggle for tolerance and peace. The third Object of the Theosophical Society is

To investigate unexplained laws of nature and the powers latent in man.

As we explore our development as a species through the guidance of our theosophical traditions and the insights of kindred traditions, we find the well springs of compassion and altruism deep within each human. We have a great deal to learn about human development, but we have reached a point in history when the interdependence of all life on this planet and the interpenetration of all previous suffering have intersected to produce a deeply felt reverence for the past and a deeply felt responsibility for the future. The toxic smoke pouring out of the oil wells of Kuwait, for example, will be harmful to the environment for years to come. It must serve as a reminder to us all that we are tied together as "earthlings" by cords that are deeper and stronger than yellow ribbons. Many of us have learned we cannot afford to "march first" without giving serious and mature deliberation to the possible consequences of our actions.

I wrote this reflection over four days, and it is now March 4th. "March forth!" That blood stained command of Mars has been obeyed in a thoughtless and uncritical manner for far too long. I think of my Aries son, born the day before one mourns Hitler's birthday, the boy that has bruised me with his exuberant sense of playfulness ever since he could crawl. I see him (only yesterday) at age thirteen, wearing a sweatshirt from Chicago's Peace Museum. It shows the continents of our planet in one oval with the caption, "We're all on the same side." I imagine him in a military uniform. Will he see war and peace differently than either my father or I?

I feel the old, complex questions and feelings surface once again. Can one really work for peace in uniform? Can we as a people ever grasp that unity requires persity and not uniformity? Theosophy has taught through the centuries that "deep within, we know we are one." When we experience that unity and after we develop the foresight and patience it takes to restrain the impulse to "march first, think and suffer later;" will we learn to march only as the last resort? After we know how to march last, we may (May!) find we have had our last march.


My Mothers Story

By Kay Mouradian

Originally printed in the July - August 2005 issue of Quest magazine. 
Citation: Mouradian, Kay. "My Mothers Story." Quest  93.4 (JULY-AUGUST 2005):136-139

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As a child growing up in the United States, my mother, Flora, would tell me stories of her own childhood in Turkey. She was a survivor of the 1915 Armenian genocide and it was these stories that became the basis for my novel, A Gift in the Sunlight. I would not have written the book however, if it hadn't been for a series of remarkable events that happened to my mother in the final years of her life.

In 1984, at the age of 83 my mother, having outlived her husband and two of her four children, was hospitalized. She was diagnosed as terminally ill with congestive heart failure, and could not feed herself because she suffered from severe hand tremors. Most likely due to the onset of Alzheimer's, became confused and did not recognize people she once knew.

"Let her spend her last few days at home," her doctor said. There was nothing more he could do for her.

With a heavy heart, I brought her home. Her final moments were near. I did not expect her to survive the night. But I was wrong. As time passed, not only did my mother rebound but she literally recovered! Her hands quieted and no longer trembled and more amazingly, her mind was again clear and alert as if her brain cells had been renewed. Was this a miracle? I watched as she developed new relationships with friends that only recently she hadn't recognized. Strangely, she didn't remember her past associations with them, but remembered everything about them from that point on—it was as if she had met them for the first time. The most miraculous and wonderful part of all of this was that my mother had become more loving.

Until her heart attack, her life had been colored by the Armenian tragedy. She was filled with anger and self-pity and dwelt on the horrors of the past. She often talked about her family who had perished at the hands of the Turks. Now, incredibly, that dark shadow was gone. It was as though something happened inside Flora's heart, something beyond my ability to understand. I remember telling friends--with humble humor--that my mother left her negativity on the other side and returned with all her good qualities intensified. I smile, even today, when I think that that transmutation may have actually occurred.

My mother had three more episodes. Each time my family and I were told she would not survive without the help of a respirator and each time we refused, feeling she needed to move on if it was her time. But Flora was not ready to die. She had a second bout with congestive heart failure in 1986 which also proved to be a stunner. With her heart laboring in cardiac care, her doctor didn't expect her to survive the night. My cousin, my nephew, and I sat at her bedside waiting for her to transition. My mother had remained unresponsive the whole time when suddenly she began to speak.

"Do you know why I'm still here?" she asked, sounding as if she knew a great truth. She looked at my cousin and said, "Because you don't have any children." She turned toward me and again said, "Because you don't have any children." Then to my nephew sitting farther away she said, "And you don't have any children. If I died no one would know. They showed me a lot of pictures."

I wondered who the "they" were. I knew people who had near-death experiences claim to view their lives at the moment of death. Was my mother having the same kind of "vision" with whoever "they" were?

She looked at my cousin. "Your mother was there." His mother had died thirty years earlier. My mother mentioned seeing an Armenian family who was a karmic mirror of her family and told us prophetic things that would happen to members of our own family. Two of them have already come to pass.

"They showed the afghans." she said. Over the years my mother had made afghans for everyone in our family, our neighbors, and our friends. Interestingly, after this vision she began making her exquisite afghans specifically for disabled veterans, and I still wonder today if her enlightened understanding at that moment urged her into an act of service for the greater good.

She turned her gaze to me. "You're going to write a book about my life."

"No, Mom, not me," I said. "Maybe your other daughter will. She's the real Armenian in the family."

"No! You are!" she protested "And you're going to be on The Donahue Show!"

The Donahue Show! In 1986 Phil Donahue was the king of talk shows but my mother, who loved family stories such as Little House on the Prairie, had never watched Donahue. I dismissed that statement as delusion.

Then she ended her "little speech" saying "They said it was my choice." The sentence gripped my attention. Did she mean that it was her choice as to whether she stayed or transitioned?

I have spent my entire adult life trying to make the right choices and it is never an easy thing for me. Now my mother had made the choice to stay on in defiance of her body's fragile and deathly appearing state. She obviously had more to do before she could let go. I just was not aware of it at the time.

Against the odds my mother rallied and a few days later, was released from the hospital. In the middle of her first night home I heard her stir and rushed into her bedroom. There she was sitting up in bed, her face absolutely radiant. She gave me a huge smile.

"Do you know what life is all about?" she asked, not waiting for a reply. "It's all about love and understanding, but everyone's brain is not the same, so you help when you can. That's what life's all about." Her face still radiant, she laid herself down and went back to sleep. That is a night I will never forget. The next day she again couldn't move without help.

Time passed again and slowly my mother recovered. With each attack and each recovery she became more alert and more loving. After her third incredible recovery her doctor began to refer to her as "the miracle lady." Every time she "died" we thought it was the end and each time she surprised us. Despite this emotional rollercoaster, I have always felt privileged to have been a witness to her amazing transformation, but I was also awed. As her primary caregiver, there were times she was so frail I couldn't leave her side for even two minutes. Weeks, sometimes months, would pass before she regained enough strength to resume her church and senior citizen activities or even merely crochet her exquisite afghans.

My mother's fourth encounter with death really stopped me. In 1988 I had gone to Aleppo, Syria, to search for the family that had given my mother safe refuge from the death march into the hot barren Syrian Desert in 1915. I found the one remaining descendant, a woman who was born in 1920, two years after my mother had left Aleppo. The next day I received a call from Los Angeles. My mother had another attack. I prepared myself for the worst, believing this would be the end.

When I saw my mother lying once again in a hospital bed, she tried to smile but was too weak. "I don't know why I didn't die," she said. Her voice was barely audible.

I wondered also. I wondered if my mother knew something I didn't. I leaned close to her and gently asked, "Mom, do you think you will die now?"

"It doesn't look like it," she said, her voice cracking and her face reflecting her own disbelief. Somehow, she knew. Two days later, when I entered the cardiac care unit I was astonished to see my mother sitting up in bed, unattended. A day earlier she couldn't even turn her head without help. When she saw me she shouted something in Turkish, a language she hadn't spoken in more than fifty years!

I was startled. She was filled with energy and animated. But I couldn't understand why she was speaking Turkish. I also felt bewildered as I couldn't understand what she was saying.

"Mom, I don't understand you," I said, trying to calm her. "Speak to me in English or Armenian."

She kept shouting in Turkish, and I began to panic. What if she had become delusional and would only continue to speak only Turkish? I wondered if I would lose contact with her forever. I decided I would try to retrain my mother's brain to think in English.

"Mom," I said firmly "Repeat everything I say." I went through the entire English alphabet. She repeated each letter dutifully, as if she were in school following a teacher's instructions. We counted numbers and she repeated those in English. But then she started to shout in Turkish again. An occasional English or Armenian word was in the mix. I struggled to understand. The best I could comprehend her yelling was:

"They took my education! They took my family! Do you know what it was like?

I went crazy!" She looked straight into my eyes and said loud and clear in English, "The bastards!"

I couldn't hold back a laugh. Though there were moments when I panicked, other moments like this one were just plain comical. Throughout this wild scenario, even when she was shouting in Turkish, my mother appeared to be joyful.

"Mom, are you happy?" I asked trying to understand this phenomenon.

"Yes!" she said emphatically.

"Why?" I questioned.

"Because I'm awake!" she said with authority.

I found her choice of word intriguing. I would have expected her to say, "Because I'm alive." But after three recoveries, from what I now call her "return from death's door," I had a suspicion of what might have happened. But these suspicions were just questions, with no answers. Could my mother have crossed over into another plane and witnessed the Armenian Holocaust from a higher, non-personal view? Had she gained an understanding of the horrific karmic debt the perpetrators would have to pay? Had she been given an opportunity to release her own intense hatred of the Turks? Was that hatred released with the strong expulsion of her anger when she shouted, "The bastards!"--a word not even in my mother's vocabulary? I'll never know for sure, but I can state for a fact that my dear mother was very loving after this fourth brush with death that she couldn't harbor hatred, even toward the Turks. Love poured out of her heart, like a flower releasing its perfume. Everyone around her felt it.

These unusual events made me question much about my own life. At the time, I had dismissed much of my mother's visions or predictions as delusion, especially the part about Donahue. I had no plans to write a book about my mother or the Armenian tragedy that she experienced firsthand. My mind was focused on researching material for exercises that stimulate the body's "chi," and I had been accepted to study at the Acupuncture International Training Centre in Beijing, China. But what was happening to my mother was remarkable, and I began to rethink what she said about writing her story. I began to read about events that happened in the Ottoman Empire during World War I and became overwhelmed. I had not known the depth of the Armenian tragedy, and I began to understand the heartbreaking scars on my mother's heart and on the hearts of Armenian survivors everywhere. I came to realize that my mother's story needed to be told in detail, including the blessing that was granted to her in the final years of her life.

Eventually, I set aside my plans to study in China in order to write my mother's story. I was unaware of how difficult it would be to write about this little woman who kept escaping death time and time again and who instead of becoming bitter, became more alert, aware and loving each time. Her amazing transformation during those last five years of her life taught me a lifetime of understanding. The greatest of these is the fact that when negative matrixes like hatred and anger no longer rule the heart, streams of fragrant love pour out of every cell in the body. She shined like a thousand suns.

I knew my mother was being helped by unseen forces. For her to have grown from her first hospitalization when she did not know who I was, only referring to me as her "old age cane," and to have grown so quickly into the person she truly was—an irresistible and loving human being—she had to have had super human help. My heart tells me there are great and learned souls who care. They live high in the Himalayas, and for many years I have felt a strong bond to those teachers and their chelas. They watch from afar and are quietly engaged. Assuming their energies were helping my mother, I had to understand my role. Was I merely a caretaker? Or was my mother's miraculous transformation a sign of hope for all? As a witness to her growth, was I needed to tell the inspirational story of her unimaginable adventures through a fictionalized memoir of her life? Only time will tell if I have concluded correctly.


 

Kay Mouradian is a retired professor of health and physical education for the Los Angeles Community Colleges. A long time student of Theosophy, she is author of Reflective Meditation (Quest Books 1982) and soon to be published A Gift in the Sunlight (Garod Books). She can be reached at cmouradian@earthlink.net


Thinking in Freedom

By Sheldon Stoff

Originally printed in the July - August 2005 issue of Quest magazine. 
Citation: Stoff, Sheldon. "Thinking in Freedom." Quest  93.4 (JULY-AUGUST 2005):126-129

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Human freedom is inner freedom, given to us by God.

 —Alexander Solzhenitsyn



Almost four years ago, Osama bin Ladin and his Al Qaeda network destroyed the World Trade Center. The men who carried out this act were slaves. In fact, bin Laden was a slave, too. Though on the surface he seemed powerful—and still does—bin Laden lives in a state of slavery to the self-centered ego. When tragedy struck, we found ourselves with choices. These choices would determine the extent to which we would shore up our freedom or enslave ourselves.

After we were attacked, we Americans found we could react to the hatred that destroyed the World Trade Center with hatred of our own. Some of us sought vengeance, based on our hatred for individuals and for their ideals. This response, like the horrible actions initiated by the terrorists, came out of the self centered ego. Though vengeance can be self-directed, acts of vengeance are not acts of freedom. We cannot act in freedom and hatred at the same time.

We could respond with a desire to protect the civic freedom Al Queda attacked. Many people did express concern about safeguarding our American tradition of doing what we want to do, when we want to do it. However, this response also grew out of ego. It, too, revealed a false sense of freedom. The concept of freedom entails more than physical movement, more than physical action, even more than the absence of mental compulsion. In fact, an understanding of the concept of "freedom" is an understanding of who we are and what we are really all about. That is perhaps why Rabbi Abraham Kook has remarked, "...the greater the freedom, the greater the level of holiness."

In that time of unspeakable sorrow, we also found we could choose to affirm our holiness and act out of real freedom: we could love. Freedom is essentially spiritual activity motivated by love. Even as I write in the midst of war and great uncertainty, we can, by inner effort, rise above revenge. Our thoughts can soar, regardless of these external circumstances, into the pure air of freedom. The many examples of noble thought during and immediately after the Twin Towers' destruction attest to our ability to transcend physical conditions. If we are to think in freedom, we must overcome inner and outer conditions, whether favorable or adverse. We can become our own person! We can act out of our essence! We can act as we really are! We must not turn away from our spirituality in our time of great need. It is our key to both spiritual growth and action.

When are we, as individuals, free to be ourselves? We become masters of ourselves when we have achieved a harmony of loving thought and action. If we respond automatically to any action, horrible as it may be, we act without control of our own will power our free will. There is then little of the essence of the individual in such response. Such action ignores who we are and what our values are all about. In its undue emphasis on externals it loses sight of our inner quest, our primary need for self conquest, never to act in hatred, but to act out of our core, the spark of God placed within each of us, the spark that equals love that equals conscience.

The finest guides in our quest for the higher self, the only self that suits the individual and benefits the world, have always been found in the self forgetting concepts of sacrifice and active service to humanity. Without our willingness to sacrifice any limited self advantage for the whole, which becomes dearer than self, we are doomed to pursue the kinds of self aggrandizement that have always ended in defeat. Our sages, on the other hand, have sought to lead communities of people to the light and power of such ideals as that of rebirth through the giving of ourselves. Today, each of us must discover these ideals anew if we are to progress on the path of decency, maturity, and spirituality.

For each of us to think in freedom is to overcome stereotype and tradition, religion, nationalism, gender and peer pressure. It is for the individual to consider how the pure ideal can be imaginatively, efficiently, and lovingly realized in action. It is to overcome our bias of self importance in order to truly know who we are. With the help of our inner spark we can execute justice, fairness, even kindness. We can act in truth. We can act in freedom. We can act in love. On this level of experience, intuition is awakened. The person using only intellect as a guide is alienated from those about him or her. That individual becomes simply a spectator to life. When we combine intellect with loving intuition the balance brings about wisdom, freedom, responsibility and creativity— the goals of human achievement.

Ours is the beginning of an age in which external restraints are crumbling. In such a situation we have the rare possibility of making our own decisions. A society of free individuals, capable of rising at critical moments above their inner and outer compulsions, achieves loving action as its goal. It is the goal of an enlightened civilization. The individual who searches for meaning in life comes to feel the pain and joy of the hour's claim on his or her soul. Such a person begins to chart his or her course, and to shoulder social and spiritual responsibility. We can walk on the thin edge of freedom that rises between the abyss of self immersion on one side and the abyss of self abandonment on the other. We were born with the gift of free will, and in this culture and this age, we can apply it broadly. We can choose to act for good or evil—and we are responsible for our actions!

An aspect of our growth toward freedom lies in the development of independent thought. We ask, Who am I? Why am I here? What is the meaning of life on Earth? It may well be that the most relevant challenge the individual can face is the time honored one of learning to know who he or she is. We make progress in this encounter as we come to recognize our essence within: a spirit temporarily in a physical body—a spirit choosing to have a human experience

As individuals, we can experience ourselves as both commonplace and sacred. Our consciousness can expand until all about us comes alive and we can experience our oneness with all that is. We can experience the reality of the oneness of unity. All of us and all the world are a symbol, and the symbol is to be penetrated: reality is to be known! When loving intuition joins intellect in the complete act of thought; when we realize the wonder, sacredness, and beauty of the earth; when we resonate with the spark within ourselves and in the world—only then are we acting in freedom.

When we surrender to another—even a perceived God, if that God is entirely outside us— we have lost touch with our free will and the reason for incarnating. Because we have not identified with our essence, we give up our identity to another. Surrendering free will is the opposite of freedom. Such a surrender of free will is an insidious challenge to freedom. Remember that free choice is an essential for spiritual growth. Without free choice and the personal responsibility that ensues, we would experience no learning and achieve no growth. There would be only slavery.

It was not appropriate in Nazi Germany to surrender to Hitler's plans; it was not appropriate for the Al Qaeda underlings to allow bin Laden to prosecute his plan; and it is never appropriate for the individual to succumb to anyone else's plan if the plan co-opts the individual's freedom. The power of the leaders does not absolve individuals of responsibility. We are responsible for our deeds even when we voluntarily enter into slavery. Only we can make plans for ourselves, though we may seek the advice of our guides. To fail in this quest is to miss the meaning of our times. Each of us, then, must make an effort to understand our own motives. The conquest of our self-centered ego is the painful, laborious task of our time. It is also the gateway to our upward climb.

Without a spiritual love for the deed there can be no freedom in action. But if we act out of our spiritual core, we embark on a life of love, immersed in spirituality and true freedom. Since the soul is always connected to the Eternal One, thoughts and actions that come out of our essence—out of what we recognize as our soul—also come from the source of our creation, the Eternal One. It is that and only that which can be called freedom of action.

Some time ago I sought help from Rabbi Isaac Luria in understanding the meaning of freedom. I list some of the thoughts that were given to me:

Act without thought of self.

Act only with love for the action

Your essence is the spark of God.

Your essence is love.

Live a life of loving-kindness.

Your actions, derived from your essence of love, are not only free actions, they are also spiritual actions. The two are inseparable.

We may or may not be able to be free outwardly, but we are impregnable if we are inwardly free, if we act from the spark that the Eternal One placed in each of us.

 

The Eternal one has placed free will and freedom of thought on our shoulders and in our hearts. This is both a wonderful burden and a challenge. We must take up the burden joyfully and the challenge eagerly to show our gratitude for so great a gift. We must strengthen ourselves with study and meditation so that we may not stumble and lose this freedom of ours. We must become wise, developing our own sense of spiritual reality so that we may not be tricked into giving it away. We must be firm in our ultimate goals, for they are the rock on which we stand. We must act as the freeborn children of God by giving freely of our love.

 

Parts of this essay came from my recently published book: Universal Kabbalah: Dawn of a New Consciousness. Published by BUSCA, Inc. (Buscainc.com)


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