Weekly MMM – Let Go, Let G-d
This topic, in our continuing MMM series, is called Let Go, Let G-d. Or, alternatively, how not to chase things in life.
This topic comes from my own, personal goals, but also relates to the Parsha of the week – Parsha Toldot. In it, we see a lot of chasing going on. This is kind of like an antidote to all that chasing.
Yakov Avinu, our father, Jacob, is a tam, a tamim, because he has a holy naivete, and he’s a non-chaser. But, he’s sort of forced into being a chaser. Because of his nemesis, Esav, whenever Jacob becomes weak, Esav becomes strong. So, Jacob is forced to be smarter and stronger, and to chase success in order to outsmart and overcome Esav.
Jacob’s chase is more spiritual in nature, and Esav’s is more physical. Jacob represents the mouth and Esav represents the hands, which is why Jacob had to disguise his hands to trick his father, Abraham, into thinking he was Esav.
The stronger we are in upholding the posterity of Jacob with our voice, with our learning, our Torah, our prayers, the weaker they are with their hands, doing things in the world that can jeopardize our wellbeing and our success, everything we’re shooting for.
It’s a “cancelling out” dynamic, so it is a sort of a chase. It’s a “righteousness vs evil” paradigm in the world, but it’s also an inner drive in us, probably preparing us for Messianic times to come. That will be a time when we no longer have to chase.
We have an image of all of humanity standing around in a circle in the Messianic times, where nobody is chasing anybody or needing anybody else. Everyone is standing on their own, facing the center, glorifying G-d. Each individual is complete, and others may watch, but there’s no more chasing going on. It’s a Let Go, Let G-d scenario.
So, what I’m trying to do is bring on that kind of consciousness with the concept of Let Go, Let G-d, and not have to chase. On a basic level of tools to use, one way to do this is to release the anxiety of the chase by giving it back to G-d. We can say, “I can’t do this, so I’ll let G-d do it. I’ll let G-d take care of my need for chasing, control and approval. I give all that back to G-d.”
There’s also a dynamic in life, based on physics, demonstrating that the more I chase, the more people run away from me. I am the once chasing in this picture. If I am not the one chasing, then others begin to do so.
Part of this whole dynamic of Let Go, Let G-d is to really be able to bring G-d into your life. We do this by understanding that the more we get out of the way, the more G-d can get involved and do things for us.
The opposite is also true. The more we say, “I got this, G-d. I can take care of it…” the more G-d will not be involved. We have to move in the general direction of not chasing, and of letting G-d organize things instead.
One aspect of this is equanimity. It’s to be able to say, “Whatever G-d sends me, good or bad, that’s the best thing for me.” We discussed this in our last MMM, last week, with the idea of Perfect-As-Is. What we’re talking about now is the other side of the coin. Even in the imperfection it’s all perfect, and whether it’s perfect or not I’m just going to let G-d take care of it. I’m going to trust in that.
I’m going to radically accept life and G-d, and see how life will play itself out in that way. It’s the key to getting back to the Garden of Eden, to the I and Thou relationship. We need to get back to that garden, by maximizing my “I,” meaning, in my life I’ve fully developed the essence of who I am, and also the “Thou,” meaning G-d is completely in charge of my life.
This is the same dynamic that balances Shabbat and the weekdays. Shabbat is a day for “Thou,” when G-d is doing everything to me and through me, whereas on the weekdays our perspective is “I.” The blinders are placed back on me for the rest of the week and I feel everything is all dependent on me. Next Shabbat, I remember it’s actually G-d doing everything through me.
So, there’s this constant tension, this constant dynamic to balance our perspective. The Arizal talks about a type meditation to bring this about, to channel G-d into my life and to do things with me. It’s called the Merkava Meditation.
This idea is extremely important, because whatever I do, whatever senses I realize, G-d’s character traits are doing it through me. This consciousness, this outlook I’m calling Let Go, Let G-d, can seriously bring G-d into your life. It can bring miracles, goodness, and healing into your life, the more you bring G-d into your life. It brings all kind of positivity into your life.
The more you Let Go and Let G-d, the more you make room for G-d in your life and the less you have to chase. The more you’re going with G-d, others may be inclined to chase you. We’re promised, when we do the will of G-d in the world, our work is sort of done for us.
The work of building our land, and our lives, the dirty work, all the other stuff will be done, to the extent we get ourselves out of the way. G-d says, “you guys are royalty because you have made me the king of your life.”
When we choose to make G-d the king of our lives, we know that kings have respect and he doesn’t do the dirty work. A king doesn’t do the menial labor. A king is someone who has other people do things for him. So, that’s part of the Let Go, Let G-d dynamics as well.
Even with something as simple and yet as difficult as making a living, to the extent we can Let Go and Let God, we can expend less effort in making our living in the world, the money, the food, all our needs. It’s because we have an outlook causing our reality to let G-d take care of things.
G-d may be saying “You really believe that? You really hold by that? If so I’ll do it for you. But, if you’re just saying you’ll do it, and you’re not really holding by that, it will catch up with you.”
We can grow, and get better and higher in our ability to Let Go, Let G-d, too. This is a recipe for higher consciousness, and a recipe for bringing the whole world into Messianic consciousness, where we are all moving now.
May it happen soon in our days!
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