They say that everything has a beginning and an end, and while that may be true in the natural, the supernatural dimension is open-ended. The same can also be said for nations, whose progress or progressive deterioration in the natural is determined by the supernatural. The best example being that of Israel. A nation chosen by the Lord Hashem God to bring the wisdom of Torah to the nations, yet railed at God for their deliverance from Egyptian bondage. Not simply because it required that they leave everything they knew behind, but that they were required to trust in God rather than their own understanding. Yet as to why Israel turned aside time and again not only remains the central question, but serves as an object lesson for those who are called according to his purposes. You may seek God, but you will only find him through faith, believing.
And from a Native American point of view, the teaching of the Sacred Hoop seeks to address this very question, not only the why and wherefore of our own existence, but that of our nation as well. Symbolically, the Sacred Hoop is descriptive of an existence that has neither a beginning nor an end, its circumference encompassing the creation as we know it. Suspended in both time and space, the 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 spaceship or house, it turns through a series of processes, whether it be seasons, cycles or galactic rounds. And this is where we find ourselves, at some point on this wheel of time, or fortune, for better or worse. Accordingly, we can then say that our journey is not linear, but cyclical, with our spiritual existence and influence expanding as we progress upward, or compressing if downward, thereby becoming more limited in our attributes.
Yet concerning this present cycle, we need not only understand its intended purpose, but our place in it as well. This then speaks of the importance of what we call “the “vision quest.” A spiritual endeavor whose essential purpose is to help discover, or rediscover our intended purpose. Considering 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 constitution, perishable. Although each has its own separate identity and motivations, the process of discovering the nature and potential compliment between these two identities ultimately determines whether we succeed or fail in our quest for unity. For that reason, we might then turn to a Jewish teaching that helps illustrate the apparent contradictions between the two. The one referred to as the nefesh or “evil inclination,“ is governed by the ego, which is almost totally absorbed with the physical 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 in it, 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 more elevated goal. If it succeeds, both will 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 must consist of something more than just the mundane. If so, it gradually joins in collaboration with the neshama, expressing the “ever present reality” in the world as well. In so doing, cooperation between the two can become symbiotic to a point wherein the identity of the nefesh begins to converge with the intentions of the neshama. Interestingly, this process may often be accelerated during times of crisis which threaten the ability of the nefesh to resolve, in turn being forced to rely upon the neshama‘s superior reasoning ability. As a result, the nefesh increasingly begins to identify with the neshama, ultimately leading to a who’s who equation. This can be particularly true during conflict, when issues of life and limb simply overwhelm the ego’s ability to address, much less resolve, which if not countered through the pragmatic influence of the neshama, can lead to any number of mental-health issues for the nefesh.
In a similar vein, we might well investigate the Bhagavad Gita, the religious literary epic of India, which may serve to better illustrate the ethical complexities involved in determining a course of action during conflict. In doing so, we may not only discover certain determinants, but contrasting approaches taken by the nefesh or neshama in choosing the most advantageous 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 its own skin, reputation and power. Yet, it is in those critical situations where the neshama is often at its best, reasoning not from the limited perspective of the intellect, but from an innate wisdom of a heightened spiritual perspective. As for those engaged in geopolitics or military strategy soon come to realize, problem solving in relation to conflict is complicated, often having ramifications far beyond the outcome of a single event. Battles can be won, yet wars lost, with even victory oftentimes unable to secure a lasting peace. For that reason, wisdom would dictate that alternative courses of action may need to be taken into consideration. Which is the very reason why noteworthy, historical warrior societies, such as those found in Native America or feudal Japan placed such great emphasis on spiritual disciplines that served to restore balance between the seemingly incongruent characteristics of yin and yang, as paired opposites.
