Strengthening Reform: 6. "Spirituality" and Self-centeredness
July 15, 2008
Religious Life
(6 comments)
By William Berkson
In the previous post in this series, I advocated a humble theology: God is a unity within or above nature who calls to us act with justice and kindness, and to have a grateful, joyful attitude toward our existence. Beyond these basics our attitude can be one of awe at the mysteries of existence. We don't have to be committed to the idea of God's intervention in our individual lives, or in other words we can be skeptical about Providence. Our sacred literature is an effort to understand God and what God wants of us, but is fallible. We can and should learn from it, but we can reject and revise it with good reason.
I argued that this humble theology is enough to provide a strong basis for liberal Judaism. We can experience some contact with that Unity in loving relationships and the beauty of nature and study. In fact, asking for more certainty about God weakens the foundation.
What is closest to this outlook, but different from it, is something called being "spiritual". Because there is no one definition of 'spiritual', it is a little hard to talk about. But because it is so pervasive, it is important to understand where Judaism may differ from some varieties of "spirituality."
I don't know the history in detail--it is extensive--but as nearly as I can puzzle it out now, what is in the US often called 'spirituality' goes back to the New England 'Transcendentalists,' such as Emerson, who were influenced by Eastern mysticism coming via Germany to the US.
This grew into movements that have in common beliefs in the goodness of humanity (as opposed to Christian original sin), in individuals' access to experiencing the divine Presence and the idea that by right thoughts or attitude we can achieve happiness, success, and the healing of sickness. From this seed evolved a variety of movements, including New Thought and Christian Science , and the latest, New Age spirituality.
The basic problem with this movement from a Jewish point of view is that it is too centered on the self. Its focus is on feeling good, not on doing good. Now Judaism has nothing against the pursuit of happiness. Hillel said "If I am not for myself, who is for me?" (Avot 1:14) and after saying that the grave is extinction, Ecclesiastes concludes, "Go your way, eat your bread with joy, and drink your wine with a merry heart; for God has already accepted your activities. Let your garments be always white, and let your head lack no ointment. Live joyfully with the wife whom you love all the days of the life of your vanity" (Eccl. 9:9).
But the main point of religious faith is not so self-centered. Rather it is to "do justice, love kindness and walk humbly with your God" (Micah 6:8). In other words, the focus is on living an ethical life. And this is supposed in fact to lead to happiness. As Proverbs put it, if we follow the ethical wisdom of God, we will find that "Happy is the man who finds wisdom ...Her ways are pleasant ways, and all her paths peaceful. She is a tree of life to those who grasp her, and whoever holds on to her is happy" (Prov. 3:13-18).
The top concern of Judaism is not with "actualizing all your potential" or with "peak experiences"--to use the terminology of Abraham Maslow--though both these are desirable. Rather the concern is with how we treat others in everyday life. If we are committed to love and family, to productive work, and carry out these commitments with compassion and fairness, then we are being good Jews. And our Jewish study and worship and participation in the community guide and strengthen us in these endeavors.
When the prime focus is on mystical experience, the result tends to be a withdrawal from the commitments to work and family. When the prime focus is on success, then ethical conduct tends to get shortchanged. The challenge and joy of a Jewish way of life is integrating and balancing a life that is engaged with worldly concerns on one hand, and, on the other, the higher plane of ethics and experience of holiness.
Some have described this somewhat misleadingly, but with an important element of truth, as an 'everyday mysticism'. We experience holiness by acting in a way and with a consciousness that lifts up our everyday actions, and enables us to experience holiness in our relationships and activites.
This beautiful and characteristically Jewish ideal of holiness in everyday relationships and activities is thus in some respects quite different from the movement that is often characterized as 'spiritual' or 'new age'.
There are several other key differences that I will take up in the next posts.
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Kol HaKavod -- I honor your succinct statement of theology, as expressed in the first paragraph of your post.
As you suggest, it provides a strong under-pinning for a Judaism that makes sense to modern liberals. And the words that follow, by moving attention from the self to acts of justice,etc., imply even if they don't state, the missing link of community.
From my teacher Jerry Kaye I learned not to look at "sprituality" without removing its first three letters and its last three letters. In practical terms, what distinguishes the Judaism that calls itself Reform from other approaches is its approach towards ritual as a choice rather than as a central mandate.
But in any Judaism, the focus is on what we DO, not what we think or feel.
I look forward to your coming posts.