Sunday, August 19, 2012

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Kosher Chabad Meditation

spilt-red-seaChabad chassidus teaches in sefer Tanya that to internalize, understand and connect to Hashem via the intellectual path of His Knowledge through the Torah and inner Torah, one must contemplate deeply on subjects of the inner Torah.

A Chabad shaliach in India, Rabbi Dror Shaul, together with Rabbi Ginsberg, shlita (a Chabad kabbalist) has turned the Chabad chassidic approach of knowledge contemplation into a Contemplative Meditation to provide a kosher alternative to Hindu practices that many Israeli Jews travel to India to encounter… 

(Hisbonenus – Jewish Contemplative Meditation)

“Rabbi Dror Shaul decided to develop courses that provide a meditative experience along with contemplation of Chassidic concepts.”

The location: Dharamsala, India.  The breathtaking scenery and villages at the foot of the majestic Himalayas in northern India is a source of inspiration in and of itself. The course: Jewish Meditation.  The instructor: A shliach of the Lubavitcher Rebbe.  This is a description of a scene that repeats itself daily during tourist season.

Over the past several decades, Dharamsala has become a magnet for anything associated with spirituality and meditation.  There are ashrams, centers of healing and courses on meditation of all sorts.  Visitors from the world over flock there in droves in order to find tranquility.  Jews in general, and Israelis in particular, head the pack.  Some of them even give courses and workshops on spirituality and various forms of idol worship. 
Fortunately though, twelve years ago, Rabbi Dror Moshe Shaul and his wife Michal opened a Chabad house, which is also a center where courses on spirituality are given, albeit of the right sort.  Over the years, the Chabad house firmly established its presence and now there are two Chabad houses in Dharamsala.

During the annual tourist season, many Israeli backpackers from all over India head to Dharamsala in order to attend the Chabad house's special courses, which interweave intensive in-depth Jewish learning and experiential tools for self-knowledge.  In these courses, they find answers to many questions that preoccupy them in their spiritual search.  The urge to see what Judaism has to offer only grows in light of the exposure they have to numerous Far Eastern disciplines, most of which are sourced in impurity.  The courses in the Chabad house of Dharamsala address the structure of the soul according to Chassidus and Kabbala.  They enable the students to express their inner world in terms of Tanya and deep maamarei Chassidus.

The shluchim, R' Dror Shaul and R' Uri Tzipori designed the courses under the guidance of R' Yitzchok Ginsburgh, who has been involved in the establishment of the Chabad house of Dharamsala since its inception.  R' Ginsburgh even gave some shiurim in order to guide the shluchim in how to create an authentic and internal system of soul meditation. The fact that the shluchim themselves were involved in their own spiritual search in the Far East not that long ago, enables the tourists to identify and relate to them.  The common language along with personal experience has become a successful recipe for hafatza.  In recent years, hundreds have become baalei t’shuva by way of the Chabad house, many of whom are shluchim themselves today.


In a special interview with Beis Moshiach, R' Dror Moshe Shaul agreed to discuss his courses and to share what lies behind the unique Jewish meditation workshops.

In the past, meditation was regarded as outright idol worship, but in recent years it has become more accepted.  Today, many forms of it are known in medicine such as guided imagery.  What is the difference between them? Which are associated with idol worship and which can be utilized?

Meditation includes a plethora of techniques and tools, depending on the place where it was developed and its spiritual source.  The common denominator of them all is that it is a method by which you calm the body and soul, and then you focus the power of thought on a particular issue that you want to implant in your psyche in a deep, experiential way.

Today, this idea is also used in conventional medicine under the name “medical hypnosis,” to address emotional problems and physical pain.  Although there is neutral meditation, most of the approaches and techniques that the public is exposed to come from a source of idol worship, usually from Eastern religions.

Today, most of the teachers of these techniques have learned to gloss over the direct connection between the approach they teach and the prohibitions of idol worship, so as not to turn people off.  But in the vast majority of meditational paradigms there is impurity and idol worship mixed in, such as a connection to a spiritual mentor or names of impurity.

Do you think that the connection between kosher meditation and Chassidus is a natural one?

In Chassidus it explains the difference between external hearing to inner hearing (derher).  The first is when you absorb the content intellectually, so that the listener and the topic remain two separate things.  The second is when the topic is internalized.  The difference between the two types is enormous.  While intellectual understanding is also prone to contradiction and forgetting, a direct experience remains forever, even if it is sometimes contradicted.  The emphasis in our courses is to try and lead the students to an experience in which Torah and they are one thing, and learning from seforim is a sort of glimpse into their souls.  This way, the learning doesn't remain mere pretty words but is actualized in exercises whose goal is to experience the learning on the most practical level.

Chassidic meditation demands substantive contemplation as it is explained in several places in Tanya such as perek 11 of Igeres Ha’kodesh, “Now when a man will contemplate in the depths of his understanding and will [moreover] picture in his mind how he comes into being ex nihilo at every single moment ...” In other words, the Alter Rebbe demands that we have a direct experience of G-d's existence in order to fulfill the “bottom line” of truly living a life of faith.

Do you know of people who got more involved with Chassidus as a result of these courses?

One of the unique programs that we do at the Chabad house in Dharamsala is an eight day intensive meditation course.  The participants get up very early in the morning, immerse in a mikva and start the day by learning Chassidus, hisbonenus and t’filla.  Then, throughout the day, we learn Chassidus together in the Chabad house.  The high point of the course is when the participants go on a four day hike in the Himalayas.  Every day there is a Jewish meditation exercise and learning of Chassidus, so that within two weeks, they go through a process of inner work in conjunction with physical and mental challenges.

On one of these outings we encountered very bad weather with heavy hail coming down.  We had to take shelter in a cave until the storm died down.  We sat together, learned an inyan in Chassidus, did a meditation and relaxation exercise while meditating upon what we had learned earlier.  After a few hours of the exercise, we opened our eyes and saw that it was still hailing outside, so we decided to continue sitting in the cave.  While sitting there, we asked each participant to relate what he had experienced while meditating.

In the group was a man who had learned with us for a while at the Chabad house, but still hadn't felt moved by the learning.  Before we had gone on this trip, he asked me whether he would be able to sense the learning on an experiential level during the trip, since until that point, he hadn't felt anything in particular.  When it was this fellow's turn to share, he asked whether everyone had seen what he had seen.  When we didn't know what he was referring to, he said that during one of the niggunim he opened his eyes and saw an old man with a white beard and white clothes enter the cave and touch the head of each person.  He said he had felt a special delight during this exercise.

He was emotionally overwrought by the experience and wanted to make a special hachlata.  I started suggesting the usual things: t’fillin every day, Chitas, setting fixed times to study Torah.  I finally suggested that when he arrived in Eretz Yisroel he should go to the Ari's mikva and immerse there.  He liked this idea very much, but he said he wanted to immerse immediately in the river at the place we had planned on davening Shacharis.  I tried to dissuade him by saying that the water flowed from a glacier and was freezing, but he insisted, and with great mesirus nefesh he immersed in the freezing waters at dawn.

To appreciate what this experience did for people I will tell you that out of nine people in this workshop, I know that five are Lubavitchers today who have established Chassidishe families, boruch Hashem.  That bachur is a shliach who runs a Chabad house at one of the Israeli universities.


Since it was very important to me to ensure that there was no impurity in the content or techniques,  I spoke to R' Yitzchok Ginsburgh and told him about the request to use meditative techniques in a way of k’dusha.  He responded with a number of fascinating shiurim, some of which were given in Yeshivas Od Yosef Chai at Yosef's grave in Sh’chem.  The shiurim explained the inyan of hisbonenus in Judaism according to the (Chabad) Rebbeim.

The shiurim were textually based on chapter “Ein Dorshin” in tractate Chagiga which deals with the structure of the earth and the seven heavens.  These shiurim were the basis of the book I wrote, which is a practical guide to Jewish meditation called, Hisbonenus B'Maaseh Merkava.  R' Ginsburgh published these shiurim in several books, the most fundamental one being, Lichyos B'Merchav Eloki.

What techniques are your workshops based on?

There are a number of techniques that we use, but the classic structure that we created is based on a similar process of saying a maamer as was customary by the Rebbe.  Generally, before saying a maamer, the Rebbe said a sicha, and before he said the maamer, people stood up, sang the Niggun Gaaguim (song of yearning), closed their eyes and listened, and then concluded with a Niggun Simcha.

Similarly, hisbonenus begins with learning Chassidus while engaging in deep discussion and providing vivid examples.  Then the seforim are set aside and after creating a silent state in body and soul while standing, we begin singing one of the niggunei gaaguim like “Tzama Lecha Nafshi,” while meditating on its meaning, closing our eyes and using the tool of guided imagery on the basis of the Chassidus that was learned.  When the guided imagery is over, we return to the world with a Niggun Simcha.

I got an especially interesting and powerful reaction from a girl who came to the Chabad house for the course and wanted to inform me that she was dropping out.  When I asked her why she was leaving, she said she chose not to continue since she felt that it was affecting her on such a powerful level that she couldn't take the enormity of it.  She said that after hearing the niggun “Tzama Lecha Nafshi” the day before, during the hisbonenus, she dreamed of the Rebbe singing the niggun and she felt a powerful feeling of k’dusha.  And being that she felt so distant, she felt that she couldn't handle the intensity of the experience.

There are also exercises in which we combine meditation with breathing exercises.  Another course consists of exercises that combine movement and restful poses in the shape of Alef beis according to Chassidus.  Having to move the body in the proper way from a medical standpoint, along with channeling the consciousness towards the spiritual energies of each letter, turns the exercise into a process of inner work which is felt in the limbs of the body.

What is the difference between the approach that you use and the classic approaches to meditation used in the world or any guided imagery that are not associated with avoda zara?

There are many important differences between Jewish meditation and what is generally found in non-Jewish meditation.  Jewish meditation consists of deep Chassidic content, which is learned in depth by the intellect and only then is fused with experiential exercises that access the super-conscious. So that when a person experiences something G-dly, it is generally absorbed in the intellect and translated into genuine love and fear and not anything delusional.

In non-Jewish meditation, they usually try to empty the head of any thought or content.  Then, if there is a spiritual experience, it turns into an ego trip or towards avoda zara.

Another important point, although Jewish meditation is in lofty, subtle concepts, the purpose is to bring it down and affect this world with simcha and action which express love and unity with others.  In meditation that is derived from unholy sources, the exercise causes the person to look at the world from the top-down and this leads the person to feeling estranged and sad.  In other words, Jewish meditation engenders inner humility, chayus (life force strengthening) and giving, while the other meditation – which boasts of love and wholeness – engenders estrangement and apathy.

In my experience, anyone who was ever involved in other forms of meditation and is then exposed to Jewish meditation, experiences the enormous conceptual revolution and understands its significance.

…the full article can be found here.

1 comment:

  1. I know nothing about meditation. I've attended 'services' at various Chabad Houses over the course of the past 22 years, as well as having taken a 'yeshivacation' at the yeshiva in Morristown, NJ. Well, back in the'old days' (1st half of the 1990's, I reported to several of the men in attendance at the local Chabad shul that on several occasions, while putting on my shel rosh tefillin, I would experience a wave of relaxation propagate from my head downward to my feet. The sensation was quite dramatic. Word evidently got around, because the Chabad schliach who sold me my tefillin began to chok mir in chinik about 'returning the tefillin to him. One day, following our post-shachris seudah, he stopped his campaign. The next morning, when I removed 'my' tefillin from their bag to daven, I discovered that the tefillin had been switched. Mine had been replaced with another pair. When originally reporting my experience with my shel rosh tefillin, I should have included the fact that I had also had the same experience, on occasion, when picking up a copy of 'Tehillas HaShem' to daven, as well as on one occasion when I simply thought of putting on tefillin while I watched TV.


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