Bo – Exodus 10:1 – 13:16

Jan 17 to 23, 2021 | 10 Shevat 5781

Photography by Glenn Sackett

I Will Take You As My People

Considering the rapid, chaotic, even deadly transformation of our current world, we are truly in a BARDO, a state of existence between death and rebirth — a time when our usual way of life becomes suspended. The Ten Plagues which descended on Biblical Egypt must have created a similar panic. When in the Bardo, we must seek a calming influence. 

In the parsha Bo — meaning come, enter, penetrate — locust and darkness signal YHWH’s presence to the multitude of nations. While the first nine plagues leave the Israelites unaffected, the slaying of the first born requires the Israelites to perform a mitzvah to protect life: to sacrifice a lamb at twilight, put its blood as a sign on their doorposts, and eat the roasted flesh with matzah and maror (bitter herbs).

With this consecration we understand that the Fourth Promise, “I will take you for me as a people” is reciprocal: the Israelites must participate in this union. Hastily, under the midnight moon Moses leads the Israelites out of Egypt. A multitude of nations follow Moses who skillfully welcomes them.

With G-d’s help, Moses succeeds in confronting Pharaoh.  When viewed as an Alchemical process, Exodus takes on new contours which shape and hold each of us today.

Alchemy is the quickening of this process: the enactment of the Fourth Promise recorded in Exodus:

I will take you for me as a people,

And I will be for you as a G’d.

– Exodus 6:6

Moses endured his own Alchemical process in preparation to lead the Israelites and the multitude of nations who followed him to experience the freedom of the Soul. And what is the soul being freed from? Mitzrayim. Being caught in materialism without love, devotion and surrender to the One Being.

Let’s look at Moses’ development through the lens of the Six Stages of Alchemy as taught by Pir Vilayat Inayat Khan.

Minor Mysteries

The journey begins with the Minor Mysteries which lay out the process of letting go of the attachment to one’s temporal being to merge in eternal Oneness. They are called the Minor Mysteries because the process returns one to the natural state. To rest in Oneness.

Stage 1: Separation

The contrast of one’s temporal self and eternal being culminates in the annihilation of the false ego.

• Seeing the hardships of his people, Moses’ sense of self as a Prince of Egypt is irretrievably lost. In anger he kills an Egyptian and must flee for his life.

Stage 2: Rising

Fire distills Spirit further from the body, completing the separation. One further identifies with the real being that one is: pure consciousness.

• After fleeing to Midyan, Moses cultivates the benign leadership qualities of the shepherd. After many years, he sees the burning bush that is not consumed. At first he resists, not willing to go it alone as Moses by himself. With the assurance of G-d’s presence, he acquiesces to the path laid out for him in unison with YHWH.

Stage 3: Pure Spirit

The sense of individuality collapses. Symbolized by the receptive crescent moon, the soul awakens in the state of all possibility and pure potential.

• Moses returns to Egypt to face Pharaoh

Major Mysteries

Now begins the inner journey called the Major Mysteries. They are termed thus because, in the miracle of all miracles, Spirit is infused with matter — a vessel wherein G’d can dwelling — the reason for life itself.

Stage 4: Descent

This is best described as the Alchemical Marriage of Heaven and Earth. Here one consciously participates in the rebirth of spirit into matter.

• Moses begins to fulfill his mission by summoning the courage to appear before Pharaoh and act out G-d’s commands. Similar to the renewal of life on earth during Noah’s time, the first nine plagues represent this rebirth.

Stage 5: Incorporation

To fix and maintain this realization, one must affirm one’s real being against the forces that tend to push one back to what one was: the courage to be who one is. As the parsha Bo teaches us, behind one’s own manifestation is the thrust of God’s wish for completion.

• Moses appears with the Light of G’d infused into his personality as he faces Pharaoh. This stage culminates in the slaying of the first born.

Stage 6: Unity

Symbolized by the radiant sun, this realization completes the spiritualization of matter and the materialization of spirit. As a result, the unique contribution of one’s being is impressed upon the universe to outlast the vehicle through which it operates. As with our patriarchs and matriarchs: this is the realization of eternal life.

• At the end of Bo and throughout the rest of Torah, Moses maintains his intention to remain in Unity with G’d. Not quite meeting this exquisitely delicate standard, he is denied the right to enter the Promised Land. And yet he lives on, immortalized in the retelling of this story. 

And what of our own Alchemical Journey?

Mankind’s Mission on Earth

By following the arch of Genesis and now of Exodus, we are shown that the mission of mankind is to transform the world into a dwelling place for G’d. This mirrors the challenges each of us confronts daily to cultivate the midot (divine qualities) in our own character. For as above so below: each one of us expresses this mission as a unique ray of the One Being.

To learn more, listen to Marilyn Saltzman speak about the gifts of her life-long practice of Musar: Soul Traits for an Ethical Life.

Reflection: How frequently and fully do you dedicate your G’d given abilities for a positive purpose? And even more fundamentally, ask yourself:

“What am I living for? Am I seeking mainly self-gratification, or am I living a life dedicated to a higher purpose?”

This week’s practices continue to support our journey from mitzrayim (materiality) to awakening in life. We will seek to soften our hearts and build our capacity to create harmony in daily life. Through breath, light and sound we can be in tune with the Infinite and the rhythms of this life. This beautiful, chaotic, ever changing, all-pervading Life.

WEEKLY PRACTICES: Alchemy of Breath

With the Soul Manifestation Process, we awaken to the present in the fullness of our being. This gentle, embodied awareness allows the heart to begin to heal its wounds and unify the broken shards of separation. This week, we will work with breath infused with light and sound to work its alchemical magic.

Suggestion: Do one practice a day, or do all 6 consecutively. Remember… have your Journal nearby to jot down any insights that may arise.

Audio Recording – Coming Soon

BREATH

Let’s begin with a simple breathing practice, one designed to integrate mind and body. Sit comfortably, with back straight but not stiff. Close your eyes. Relax your arms. Relax your jaw. Relax your tongue. Most of us tend to jut the chin forward. If this is you, bring your chin slightly back and down so that your head is balanced on your neck. With a little practice, you can feel this sweet spot.

Now close your eyes. In this relaxed stillness, witness your inhale and exhale. Without changing anything, just notice the swing of your breath, in and out.

Next, on the inhale hold your breath for a few seconds. Can you feel your heart beating? Putting your hand on your heart can help. After awhile, notice how your blood circulating through your body feels. Can you feel the pulsing? Look for it in the hold between the inhale and exhale. Take a moment of joy, gratitude and quiet amazement in this sacred sensation.

Return to your normal breath and open your eyes.

CONTEMPLATION

In this sacred atmosphere, contemplate these words drawn from this week’s parsha and from the Sufi master Hazrat Inayat Khan:

LIGHT

With eyes closed, breathe in and out gently through the nose. Balance your inhale with your exhale. Keep your body still. In this refined state, focus on your physical heart. Visualize red light. Breathe in red light, exhale red light for 5 breaths.

Next, focus on your right chest, about where the physical heart rests on the other side. Visualize white light. Breathe in white light, exhale white light for 5 breaths.

Now focus on the center of your chest. Visualize green light filling the center of your chest. Breathe in green light, exhale green light for 5 breaths.

When you are ready, open your eyes and breathe fully, deeply. What is your experience of this balancing practice?

SOUND

In a tangible way, parsha Bo instructs us to embody divine qualities of G’d. Although we cannot name YHWH the Un-nameable, we can name and draw upon qualities of YHWH.

The 99 Beautiful Names of Allah carry a sound code with the capacity to resonate with divine qualities already present in ourselves. Like activates like. Nothing is “added” that we don’t already contain. We are awakening these divine qualities within ourselves via resonance. Through repetition, focus and intent, layers of meaning of the Name will be revealed to you.

In full view of the rapid, chaotic, even deadly changes of our current world — truly a BARDO — we call upon the calming influence of  Ya Qawiyy (yaa ḲO-weeyy) and Ya Salam (yaa sa-LAAM), which is peace itself.

The divine aspect of G’d named Al-Qawiyy commands the primitive, adamant self. It disarms our defenses so can see that all personal power is the result of the real power that is coming from the divine source. It awakens our inner strength to overcome distorted passion (Source: Physicians of the Heart by Pir Shabda Khan)

We recite Ya Salam on the inhale and Ya Qawiyy on the exhale:

Inhale: Ya Salam

Exhale: Ya Qawiyy

With your eyes closed, focus on your breath. Feel your chest and abdomen expanding and contracting. Rhythmically inhale and exhale, softly repeating ya Salam, ya Qawiyy out loud 33 times. Afterward, feel the calming support of this sound vibration on all aspects of being.

ZIKR

Meaning “remembrance”, Zikr is the repetition of a sacred phrase with the intention of returning to the essence of Unity. Continuing from last week, we will repeat the central Jewish prayer known as the Sh’ma.

In Hebrew:

שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָֽד

Shema Yisrael YHWH Eloheinu YHWH Echad

The Sh’ma can be translated as: “Hear, O Israel: the LORD our God, the LORD is one”. LORD is the unpronounceable four letter word יְהוָה – YHWH, the Name of G’d that can’t be named. Instead, we’ll use the word “Adonai“, meaning Lord, or “HaShem“, meaning The Name.

When practicing Zikr, it’s best to use the original language in which the prayer was revealed. As you inhale and exhale, softly repeat out loud, 33 times. Afterward, feel the effects of the vibration on your being.

NATURE

This week as you take time to walk in nature, feel the beating of your heart. Can you coordinate your footsteps with the rhythm of your heart? Pay attention do the play of light. Where do you glimpse the color red in nature? Where do you see white? What shades of green does the winter light reveal?

For a view of nature that marries the cosmic with the transcendent, please listen to the podcast with nature photographer and chaplain Glenn Sackett: Exploring Beauty and Resilience with Nature and in All Our Relations.

Shabbat Shalom!

After 6 days of practice, when Shabbat arrives, observe how this week’s practices shape your Shabbat experience. Be sure to check in Sunday morning for next week’s parsha.

You are invited to comment on how the contemplations and practices for this week have shaped your experience of daily life… any big Ah-ha’s? Please share your thoughts and feelings below.

חַיִּים
L’Hayyim…. To Life!

Va’era – Exodus 6:2 – 9:35

Jan 10 to 16, 2021 | 3 Shevat 5781

And I Appeared

Two names of G’d. Four promises. Seven plagues. That encapsulates this week’s parsha, Va’era meaning “And I appeared” — the first word G’d speaks in the second parsha of Exodus.

Speaking of plagues, aren’t we in one now? Four thousand people dying in a day. A number that could be greatly reduced simply by wearing masks. Ego, self-centeredness, a hardened heart: the REAL plague. The plague that underlies all others, in Biblical Egypt and now.

But I,
I will harden Pharaoh’s heart

– Exodus 7:3

Why did G’d “harden Pharaoh’s heart”? Doesn’t that run in the face of free will? Let’s consider the next sentence as well:

I will harden Pharaoh’s heart,
I will make my signs and my portents many in the land of Egypt.

– Exodus 7:3

In contemplating these phrases, I thought of my own life. When has my heart hardened? Whenever I see myself as separate. An “I”, separate from you, from my neighbor. When fear, greed, and self-grasping behavior darkens my sight to the needs of others. When I do not love G’d. When I forget to remember to point my compass Toward the One.

Signs and Portents

And yet when see G-d’s many signs and portents; when I remember to love G’d with all my heart, all my soul, all my might; when I love YOU as another myself, then my heart softens. It opens. Fear melts away like ice turning to water. I trust that the answer is at hand. I trust there is enough.

As human beings, we innately have the capacity for loving acts and for heinous acts. Sometimes I hear myself questioning G’d: “Why would you create sensitive beings, with intelligence, with empathy, who can act heinously to each other?” What role does G’d play in hardening hearts?

Why Do Hearts Harden?

If anything, why didn’t G’d soften Pharaoh’s heart? And why not leave Pharaoh alone to make his own decision?

Perhaps G’d hardened Pharaoh’s heart to unequivocally show what happens when we don’t listen. When we don’t see. When we serve only ourselves. That is a hardness that underlies many, perhaps all, of the plagues we face today – COVID, global warming, wars, famine, wealth disparity, the caste system called racism, the political divide. Aren’t these all due to our hardened hearts? A sense of a separate self? The will to protect only me and mine?

What Sufi practitioners call nafs is similar to ego. The word means breath. As long as we are in the body, we can’t rid ourselves of our breath. However, nafs can and must be refined through practice. A refined breath brings us into remembrance of our true nature, the One Being.

How else will light find its way into the solidity of rock? Right into the materiality of creation:

Raise us from the denseness of the earth,

Thy Beauty do we worship

– From the prayer Saum, Hazrat Inayat Khan

Not through the angels who are inseparable expressions of the One Light. They continuously sing praises to G’d. It is we human beings who have come fully to the earth, into the Garden, only to eat from the Tree of Knowledge of Good and Bad TOO SOON. Before we matured enough to remember that the home of our soul lives in the Spirit of G’d.

You see, we have the innate capacity to know G-d’s presence. To bring the Light of G’d right into the densest material. From Keter to Malkhut to solid rock, even into a heart that is turned to stone. But how?

At the very start of this parsha, G’d reveals to Moshe a greater name:

G’d spoke to Moshe,
He said to him:
I am YHWH.
I was seen by Avraham, by Yitzakh, and by Yaakov as God Shaddai,
But by my name YHWH I was not known to them.

– Exodus 6:2-3

What does the name Shaddai mean? That G’d is enough. Right down to the physical level, to Malkhut: G’d-the-Provider is Enough. The same root is in the word Dayenu – “it would have been enough.”

And now the name YHWH, the name that can’t be said. What does this represent? G’d the transcendent. G’d who is beyond any separation. As my teacher Fakhir Pran Nath would say with a wave of his hand, all is G’d.

If nothing is outside of G’d, it makes sense when G’d says, “I will harden Pharaoh’s heart”. For YHWH who knows no separation, even a hardened heart comes from G’d. And how do we soften this hardened heart? Through practice.

Matzah and Wine

Remember the three Matzos on the Passover Seder table? They represent G-d’s three promises: I will bring you out, I will rescue you, I will redeem you from the dry, tastelessness matzah of servitude.

And the four cups of wine? What do they signify? Wet and flavorful wine signify these three promises plus the sweetness of the fourth:

I will take you for me as a people,
And I will be for you
As a G’d:
And you shall know
That I am YHWH your G’d,
Who bring you out
From beneath the burdens of Egypt.

– Exodus 6:6-7

YHWH will take us as a people from beneath the burdens of the separate self. A presence that softens the most hardened of hearts. Ponder the sweetness of this.

The fourth promise can only be made willingly, with reciprocity. It’s not one-directional. You (we) must prepare yourself (ourselves) to receive this blessing to be taken as a people, who take YHWH – The Un-nameable One – as our G’d. Different from the first three promises, this fourth promise is a two-way street. Our hardened hearts must soften to each other, held in the arms of the Beloved.

Ego separates. The flip side of ego is actualization: the fulfillment of discovering one’s purpose and potential as a living, breathing Child-of-G’d.

If you’ve been following the practices, the balancing of the vertical and horizontal planes within ourselves expresses this dichotomy. As above, so below. As in the beginning, so in the end. The horizontal line of the cosmic (material, embodied, manifested) intersects the vertical line of the transcendent (all-powerful, omni-present, all-pervading).  Integrated, timeless, uniting Heaven and earth in each of us. If we allow it.

How do we exit the land of Egypt and become free? Only through the Love of YHWH and by loving my neighbor as myself: Shaddai. There is enough. All is One.

This week’s practices continue to support our journey from galut (exile) to returning to the home of our soul. We will seek to soften our hearts and build our capacity to create harmony in daily life — to continue our awakening in Awe and Oneness from which we have our Being.

You are not a drop in the ocean,

You are an entire ocean in a drop.

– Rumi

Through breath, light and sound we can be in tune with the Infinite and the rhythms of this life. This beautiful, chaotic, ever changing, all-pervading Life.

Photo by Glenn Sackett

WEEKLY PRACTICES: Finding Our Way Home

With the Soul Manifestation Process, we awaken to the present in the fullness of our being. This gentle, embodied awareness allows the heart to begin to heal its wounds and unify the broken shards of separation. You are invited to initiate this process via breath, light and sound.

Suggestion: Do one practice a day, or do all 6 consecutively. Remember… have your Journal nearby to jot down any insights that may arise.

Audio Recording – Coming Soon

BREATH

Let’s begin with a simple breathing practice, one designed to integrate mind and body. Sit comfortably, with back straight but not stiff. Close your eyes. Relax your arms. Relax your jaw. Relax your tongue. Most of us tend to jut the chin forward. If this is you, bring your chin slightly back and down so that your head is balanced on your neck. With a little practice, you can feel this sweet spot.

Now close your eyes. In this relaxed stillness, witness your inhale and exhale. Without changing anything, just notice the swing of your breath, in and out.

Next, on the inhale hold your breath for a few seconds. Can you feel your heart beating? Putting your hand on your heart can help. After awhile, notice how your blood circulating through your body feels. Can you feel the pulsing? Look for it in the hold between the inhale and exhale. Take a moment of joy, gratitude and quiet amazement in this sacred sensation.

Return to your normal breath and open your eyes.

CONTEMPLATION

In this sacred atmosphere, contemplate these words drawn from this week’s parsha and from the Sufi master Hazrat Inayat Khan:

LIGHT

With eyes closed, breathe in and out gently through the nose. Balance your inhale with your exhale. Keep your body still. In this refined state, focus on your physical heart. Visualize red light. Breathe in red light, exhale red light for 5 breaths.

Next, focus on your right chest, about where the physical heart rests on the other side. Visualize white light. Breathe in white light, exhale white light for 5 breaths.

Now focus on the center of your chest. Visualize green light filling the center of your chest. Breathe in green light, exhale green light for 5 breaths.

When you are ready, open your eyes and breathe fully, deeply. What is your experience of this balancing practice?

SOUND

Similar to mantra, to practice Wazifa is to repeat a Name (quality) of G’d. Layers of meaning of the Name, which is encoded in the sound vibration, will be revealed to you through repetition and focus. In this his week’s practice with sound vibration, call upon the intimacy of your heart. Ya Wadud (yaa waa-DOOD) is divine love’s most intimate manifestation. It is the constant embrace of the affectionate, loving universe.

This embrace penetrates to the deepest place, the most subterranean reaches of the heart. The Sufi poet Hafiz said, “If you want to see the face of God, sift the dust in a barroom floor.” There’s no place you can’t find this love. 

(Source: Physicians of the Heart by Pir Shabda Khan)

We recite this Name of G’d on the inhale, allowing receptive silence on the exhale. Note the stress in the pronunciation: Ya Wadoooood.

Inhale: Ya Wadud

Exhale: (silence)

With your eyes closed, focus on your heart center, the center of your chest, as you inhale Ya Wadud. Rhythmically inhale and exhale, softly repeating ya Wadoood out loud 33 times. Afterward, feel the effects of this sound vibration on your mind, heart and soul. 

ZIKR

Meaning “remembrance”, Zikr is the repetition of a sacred phrase with the intention of returning to the essence of Unity. Continuing from last week, we will repeat the central Jewish prayer known as the Sh’ma.

In Hebrew:

שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָֽד

Shema Yisrael YHWH Eloheinu YHWH Echad

The Sh’ma can be translated as: “Hear, O Israel: the LORD our God, the LORD is one”. LORD is the unpronounceable four letter word יְהוָה – YHWH, the Name of G’d that can’t be named. Instead, we’ll use the word “Adonai“, meaning Lord, or “HaShem“, meaning The Name.

When practicing Zikr, it’s best to use the original language in which the prayer was revealed. As you inhale and exhale, softly repeat out loud, 33 times. Afterward, feel the effects of the vibration on your being.

NATURE

This week as you take time to walk in nature, feel the beating of your heart. Can you coordinate your footsteps with the rhythm of your heart? Pay attention do the play of light. Where do you glimpse the color red in nature? Where do you see white? What shades of green does the winter light reveal? 

For a view of nature that marries the cosmic with the transcendent, please listen to the podcast with the physicist and sufi mystic Suhrawardi William Gebel, author of the book Nature’s Hidden Dimension: Envisioning the Inner Life of the Universe.

Shabbat Shalom!

After 6 days of practice, when Shabbat arrives, observe how this week’s practices shape your Shabbat experience. Be sure to check in Sunday morning for next week’s parsha.

You are invited to comment on how the contemplations and practices for this week have shaped your experience of daily life… any big Ah-ha’s? Please share your thoughts and feelings below.

חַיִּים
L’Hayyim…. To Life!

Shemot – Exodus 1:1 – 6:1

Jan 3 to 9, 2021 | 25 Tevet 5781

Watercolor by Nurullah Anya Godwin

Name Reveals Destiny

Following Bereshit (Genesis) is Shemot (Exodus). Meaning Names, it identifies both the first parsha of Exodus and the Second Book itself. Last week, in the 12th and final parsha of Bereshit, we explored how the 12 Names of the parashot encapsulate the essence of the spiritual path, from Creative Purpose to Eternal Life.

Thus, in Bereshit we discover mankind’s reason for being and how to live that purpose. In the beginning we only knew the Garden – at one with G’d, yet child-like. When we awakened to the knowledge of good and bad, we were cast out into the big, wide world. Ever since, we have yearned to find our way back to peace and unity with G’d.

Like a spiral, Shemot retells this story, beginning with Israel’s journey toward nationhood. Once Yaakov and his family had lived in the Holy Land. Now the Children of Israel toil in galut – exiled in Egypt. 

Thus begins the story of our journey back to the promised land to live in unison with G’d. More than a telling of historic events, Shemot narrates the birth of a people with a revolutionary world view, thus revealing the meaning of Israel’s historical experience with implications for all humanity. We see G’d acting directly in history, visible to both the Israelites and their captives. The fledgling Israelites will receive a new covenant, this time one that requires reciprocity between G’d and his people.

Reflection: What is your specific, unique purpose for living? How might the experience of the exodus — from bondage to freedom — inform and direct your behavior and the choices you make?

Life Triumphs Over Death

Establishing continuity with Bereshit, the first parsha in Shemot begins by listing the names of the Israelites who sought refuge in Egypt: Yaakov and his 12 sons. As time passed, a new pharaoh arose over Egypt who had not known Yosef. Fearing their strength and numbers, the pharaoh enslaved the Israelites as bricklayers of Egyptian cities. Multiplying evermore, he decreed that all Hebrew male children would be thrown in the Nile and drowned.

Triumphing over the male prerogative to decree death is the female principle of giving life. Floating in his basket, the pharaoh’s daughter has the baby pulled from the Nile, names him Moshe, and raises him as a prince.

In early adulthood, after killing an Egyptian taskmaster, Moshe flees to Midyan. Serving as a shepherd, he is yet unaware of the role he is being cultivated to fulfill. Years later, after the pharaoh who sought his demise had died, the Israelites groaned from their servitude:

G’d harkened to their moaning,
G’d called-to-mind his covenant with Avraham, with Yitzhak, and with Yaakov,
G’d saw the Children of Israel,
G’d knew.

– Exodus 2:24-24

This the iconic moment when Moshe sees the burning bush. It is such a dramatic passage that I encourage you to reread a translation of Shemot from 3:1 onward… it keeps getting better and better.

This parsha ends with YHWY saying to Moshe:

Now you will see what I will do to Pharaoh:
for with a strong hand he will send them free,
And with a strong hand he will drive them out of his land.

– Exodus 6:1

See, Know, Serve

In discussions of previous parashot, we discovered that a name reveals its essential nature. Similarly, the name of the parsha captures its theme. But what of exile? Can names serve as a boundary, a protective barrier for the essence embodied in life?

Moshe’s name clues us to his future role. Translated as “He-Who-Pulls-Out,” Moshe’s name recalls the princess’ act of “pulling out the baby from the Nile”. But the verb form in moshe is active, not passive. This foretells that it is Moshe himself who will one day “pull out” Israel from the life-threatening waters of the Sea of Reeds and of slavery itself (Source: Everett Fox translation of The Five Books of Moses, footnotes, page 264).

When G’d calls Moshe to lead his people from bondage to freedom, Moshe realizes the people of Israel will demand to know the name of the one who sent him:

Here, I will come to the Children of Israel
and I will say to them:
The G’d of your fathers has sent me to you,
and they will say to me: What is his name? –
what shall I say to them?

– Exodus 3:13

G’d answers:

EHYEH ASHER EHYEH
I will be-there howsoever I will be-there.
And he said:
Thus shall you say to the Children of Israel:
EHYEH/I-WILL-BE-THERE sends me to you.

– Exodus 3:14

To name something is to describe and define it. Because The Infinite One is indescribable and thus unnameable, names of G’d identify the divine qualities and patterns that express and influence life. For an excellent discussion on the Hebrew Names of G-d, please click on this link to the Chassidic Masters.

From Servitude to Service

As a young prince, Moshe was answerable to Pharaoh. Likewise, his brethren were in servitude with backbreaking labor. From this we see that the demands of pharaoh are external to our essential nature. This influence intends to extract and control, focusing on self-gratification and self-preservation.

Reflection: It gives me pause when I consider how “pharaoh” shows up in my life. For instance, in overindulgence. In fear and limitation. In stinginess… whenever I defer to the demands of the external, transitory nature of appearances over and above the inner wisdom of my heart.

It behoves me to ask myself, in what ways am I in servitude to pharaoh? And, in what ways do I serve G’d? You are invited to participate in the same exploration.

From Exile to Freedom

Armed with the knowledge that Torah happens in the present, it is helpful to consider the parts of ourselves that are in exile. To fulfill our purpose as a living, breathing soul, the first step is to reclaim our essence. Kabbalists say that the combination of letters in your name reveal your destiny.

Are you interested in knowing the meaning of your name? Whether you are Jewish or not, you may find it here: The Hebrew Name.

This week’s practices are chosen to support our journey from galut (exile) to returning to the home of our soul. We will seek to build our capacity to create harmony in daily life — to continue our awakening to the internal worlds, and ultimately, to bring together the outer and inner realms, in the marriage of heaven and earth.

Through breath, light and sound we can be in tune with the Infinite and the rhythms of this life. This beautiful, chaotic, ever changing, all-pervading Life.

Photo by Glenn Sackett

WEEKLY PRACTICES: Finding Our Way Home

With the Soul Manifestation Process, we awaken to the present in the fullness of our being. This gentle, embodied awareness becomes the portal to listen for divine guidance. You are invited to step through this door via breath, light and sound.

Suggestion: Do one practice a day, or do all 6 consecutively. Remember… have your Journal nearby to jot down any insights that may arise.

Audio Recording – Coming Soon

BREATH

Let’s begin with a simple breathing practice, one designed to calm the busyness of the mind. Sit comfortably, with back straight but not stiff. Close your eyes. Relax your arms. Relax your jaw. Relax your tongue. Most of us tend to jut the chin forward. If this is you, bring your chin slightly back and down so that your head is balanced on your neck. With a little practice, you can feel this sweet spot.

Now begin counting your breaths. Inhale on the count of one, exhale two, inhale three, exhale four. Continue until you reach 20 on an exhale. If you notice you have drifted, or if you are inhaling on an even number, or exhaling on an odd number, simply begin again. With practice you will reach 30. If so, repeat the sequence again.

Notice how calm your mind has become.

CONTEMPLATION

In this calm atmosphere, your mind can truly focus. In this stillness, contemplate these words drawn from this week’s parsha and from the Sufi master Hazrat Inayat Khan:

LIGHT

With eyes closed, breathe in and out gently through the nose. Balance your inhale with your exhale. Keep your body still. Breathe gently in and out through the nose. In this refined state, focus on your forehead. Visualize blue light. Breathe in blue light, exhale blue light for 5 breaths.

Now focus on the center of your chest. Visualize green light filling the center of your chest. Breathe in green light, exhale green light for 5 breaths.

When you are ready, open your eyes and breathe fully, deeply. What is your experience of this calming practice?

SOUND

Similar to mantra, to practice Wazifa is to repeat a Name (quality) of G’d. Layers of meaning of the Name, which is encoded in the sound vibration, will be revealed to you through repetition and focus. In this his week’s practice with sound vibration, we will seek to receive divine guidance. Ya Hadi (yaa haa-DEE) is the source of all guidance.

We recite this Name of G’d on the inhale, allowing receptive silence on the exhale:

Inhale: Ya Hadi

Exhale: (silence)

With your eyes closed, turn your head upward toward the Heavens as you say Ya Hadi and turn your head downward toward your heart as you receive in silence. Rhythmically inhale and exhale, softly repeating ya Hadi out loud 33 times. Afterward, feel the effects of the sound vibration on your being. With practice, guidance will come to you.

ZIKR

Meaning “remembrance”, Zikr is the repetition of a sacred phrase with the intention of returning to the essence of Unity. Continuing from last week, we will repeat the central Jewish prayer known as the Sh’ma.

In Hebrew:

שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָֽד

Shema Yisrael YHWH Eloheinu YHWH Echad

The Sh’ma can be translated as: “Hear, O Israel: the LORD our God, the LORD is one”. LORD is the unpronounceable four letter word יְהוָה – YHWH, the Name of G’d that can’t be named. Instead, we’ll use the word “Adonai“, meaning Lord, or “HaShem“, meaning The Name.

When practicing Zikr, it’s best to use the original language in which the prayer was revealed. As you inhale and exhale, softly repeat out loud, 33 times. Afterward, feel the effects of the vibration on your being.

NATURE

This week, take time to walk in nature. Feel your footsteps on the ground. As the days lengthen, notice the quality of light and muted colors of winter. Feel the beating of your heart. Gather the winter light into your heart. What insight, purpose or intent arises?

For a direct experience of Sufi wisdom and insight, please listen to the podcast with Pir Shabda Kahn: Finding Happiness Through Gratitude

Shabbat Shalom!

After 6 days of practice, when Shabbat arrives, observe how this week’s practices shape your Shabbat experience. Be sure to check in Sunday morning for next week’s parsha.

You are invited to comment on how the contemplations and practices for this week have shaped your experience of daily life… any big Ah-ha’s? Please share your thoughts and feelings below.

חַיִּים
L’Hayyim…. To Life!