“The Circle Game”

They say that everything has a beginning and an end, and while that may be true in the natural, the road we walk still has a supernatural dimension to it. The same can also be said for nations, whose progress or diminishment is determined by similar criteria. Perhaps the best example being that of Israel. Although a nation chosen by the Lord Hashem God to bring the wisdom of Torah to the nations, they yet railed at God for their deliverance from Egyptian bondage. Not only because it required that they leave everything they once knew behind, but that they lean on God rather than their own understanding in bringing his vision for Israel to fruition. Yet as to why Israel turned aside time and again not only remains central to the equation, but serves as an object lesson that those who seek God find him only through faith, believing.

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 our very purpose. Symbolically, the hoop has neither a beginning nor an end, with its circumference encompassing the world of 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 processes, whether it be seasons, cycles or galactic rounds. And this is where we find ourselves, at some point on that wheel of time. Accordingly, we can say then that our journey is not linear, but cyclic in nature, with our spiritual existence unwinding upward as we progress or downward if we so choose, eventually coming to the end of ourselves as we, spiritually speaking. Yet concerning this present cycle, we need not only to understand its intended purpose, but that of our place in it as well. This then speaks of the importance of what we call “the vision quest,” whose essential purpose is to help us discover, or rediscover our intended purpose. In pursuing 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 part of a human being has its own separate identity and motivations, the process of discovering the nature and potential compliment between these two identities can ultimately determine whether we succeed or fail in our quest for spiritual unity. For that reason, we might turn to a Jewish teaching that provides some further illustration concern the differences and 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 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 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 gradually join in collaboration with the neshama in expressing the “ever present reality” in the world as well. In doing so, cooperation between the two identities can become symbiotic to a point where the identity of the nefesh begins to converge with the intentions of the neshama. Interestingly, this process may often be accelerated during times of stress which threaten the ability of the nefesh to resolve, in turn giving way to the neshama‘s superior reasoning ability. As a result, the nefesh increasingly begins to identify with the neshama, which can ultimately lead to a who’s who equation, particularly during the intensity of conflict, when issues of life and limb which simply overwhelm the ego’s ability to resolve, which if not countered through the pragmatic influence of the neshama, can lead to any number of mental-health issues for the nefesh.

For further insight we might be advised to investigate the Bhagavad Gita, the literary epic of India, which may 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 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 his 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 that a heightened spiritual perspective provides. As for those engaged in geopolitics or military strategy often 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 unable to secure a lasting peace. For that reason, wisdom would dictate that alternative courses of action which do not take into consideration a lasting peace are flawed by virtue of the fact that they are short-sighted. And that is the very reason why historical warrior societies, such as those of Native America or Japan, placed such great emphasis on spiritual disciplines which served to bring balance to the seemingly oppositional characteristics of yin and yang, as expressed through the relational dynamics of the nefesh and neshama.