“The Circle Game”

They say that everything has a beginning and an end; while that may be true in the natural, the road we walk still has a supernatural dimension. The same can also be said for nations, whose progress or diminishment is determined by similar criteria. Perhaps the best example would be that of Israel. Although a nation chosen by God to bring Torah to the nations, they railed at their deliverance from Egyptian bondage because it not only required personal sacrifice, but faith in God’s ultimate purpose. Consequently, they turned aside time and again, but as to why not only remains central to the question, but the reason for discipleship itself – to establish a personal relationship with God, in order to find your spiritual calling and the fortitude to walk it out. And from a Native American point of view, the teaching of the Sacred Hoop seeks to address this very question – the why and wherefore of our existence and purpose. First, the hoop has neither a beginning nor an end, with its circumference encompassing the creation as we know it. Suspended in both time and space, this circle is oriented to the Six Directions or powers (Creator and Earth Mother, east, west, north and south), and like the spokes of a celestial wheel, turn through a series of seasonal processes, galactic cycles or rounds,

Because this is where we find ourselves, we can say then that our journey is not linear, but cyclic in nature, and much like a spiral turning upward, we either progress or if downward, eventually disintegrate, spiritually speaking.Yet concerning this present cycle, we not only need to understand its intended purpose, but that of our own as well. This in turn speaks to the importance of what we call “the vision quest,” whose essential purpose is to help us discover, or rediscover, our intended purpose. If we were to do this, it may be of some interest to note that a human being is actually a composite of two separate identities, one spiritual and potentially eternal, the other natural and by its very essence, perishable. Although each has its own innate and motivations, the process of discovering the nature and potential compliment between these two can ultimately determine whether we succeed or fail in our quest. For that reason, we might then turn to a Jewish teaching that helps to explain the differences and apparent contradictions between the two. The one referred to as the nefesh or “evil inclination,” is governed by an ego-centric identity which is preoccupied with the world. Conversely, the neshama or soul, is primarily concerned with the things of the spirit and of God. “For part of God is his people.” (Deut. 32:9). But, quite unlike the nefesh, whose preoccupation with self can be all-consuming, the neshama seeks to remain apart from the world, even while expressly engaged the world, in order to repair the world (“Tikkun olam”).

Yet, it’s not difficult to see the conundrum in such an arrangement, as it requires the neshama to enlist the cooperation of the nefesh in order to realize its elevated goal. If successful, both will in turn benefit, the nefesh in the here-and-now, and the neshama in the hereafter. Yet ideally, under the influence of the neshama, the nefesh will eventually come to realize that life consists of more than just the mundane, and so join in collaboration with the neshama in expressing not only the best of the here-and-now, but the “ever present reality” in the world as well. In doing so, cooperation between the two can become symbiotic to a point where their identities begin to converge. Interestingly, this process is often accelerated during times of stress, which can threaten the ability of the nefesh to resolve, yet while the same time allowing for the recognition of the neshama‘s superior reasoning ability. As a result, the nefesh may increasingly identify with the neshama, which can ultimately lead to a who’s who equation, particularly during conflict, when issues of life and limb often overwhelm the ego’s reasoning ability, which if not countered through the pragmatic influence of the neshama, can lead to any number of mental-health consequences.

For further insight we might even turn to the Bhagavad Gita, that literary epic of India, which can serve to better illustrate the ethical complexities involved in determining a course of action. In doing so, we may not only discover certain determinants, but contrasting approaches taken by the nefesh or neshama in determining a course of action. Well recognized in the annals of modern warfare, basic determinants do in fact exist. For instance, underpinning the concept of “just war” are the associated terms of jus ad bellum (moral considerations), and jus an bello, which deals with ethical regulations moderating the conduct of parties engaged in warfare. Accordingly, while both justice and mercy are foremost in the “neshama’s” approach, the nefesh is more concerned with his own skin, reputation and power. Yet, it is in those critical situations where the neshama is at its best, reasoning not from the limited perspective of the intellect, but from an innate wisdom that the neshama possesses. As for those engaged in geopolitics or military affairs should realize, problem solving in relation to conflict is complicated,while having potential ramifications far beyond the outcome of a single event. Battles can be won, yet wars lost, while even victory cannot ensure a lasting peace. Wisdom would then dictate that to prioritize reason over any other dictate could be counterintuitive. That is the very reason why historical warrior societies, such as those of Native America or Japan, placed such an emphasis on spiritual disciplines. – To bring balance the oppositional characteristics of yin and yang, as expresses through the dynamic of the nefesh and neshama.