Chapter Nine: Affirming Your Power
Not cutting your hair during the period of your Vow is a
very unusual aspect of the Nazirite tradition. In almost every culture hair is
symbolic of personal power. The shaving of the heads of monks and nuns is a
sign of surrender to God or Buddha. Samson’s strength was linked to the length
of his hair. One would expect the Nazirite to shave off her hair rather than
grow it; to give up her power rather than celebrate it. But this is exactly
what the Nazirite is to do: celebrate the power of Self.
Growing your hair is affirming your power to see through
mochin d’katnut into mochin d’gadlut. It is celebrating your capacity to turn
from selfishness to selflessness, from self to Self. This is what the Jewish
sages call the power of teshuvah.
Teshuvah means turning. It is the power to turn from mochin
d’katnut to mochin d’gadlut. This is a very radical notion. The Nazirite says
that she has the power to turn all by herself. She does not need the help of an
intermediary. No priest, no guru—nothing between her and God. Can this really
be so? Or is this a subtle trick of the narrow mind? The answer lies in the
nature of growing hair.
The Nazirite Vow is written in the negative: you do not Vow
to grow your hair, merely not to cut it. The reason the Vow does not obligate
you to grow hair is because you really don’t have the power to grow hair at
all. Cutting hair is a decision you can make, but growing it, as any bald
person will tell you, is not a matter of will. Humbling isn’t it? You are
powerless to grow you own hair. It grows or it does grow based on forces beyond
your control.
The same can be said for breathing and pumping blood through
your body. If you had to decide to do these things, if you had to do them
deliberately and consciously, you wouldn’t know what to do. You would die.
The same is true of seeing, smelling and hearing. While you
can close your eyes and block your nose and ears, when they are open and
unblocked you cannot decide what you will see, smell or hear. You simply see,
smell, and hear.
The same can be said of thoughts and feelings. You cannot
control thinking and feeling. Thoughts and feelings simply pass into and out of
your field of awareness. You can test this if you like.
For the next ten seconds do not think of an elephant. Oops,
too late. As soon as you read the word “elephant” the thought of an elephant
popped into your mind. Try this: in the next ten seconds make yourself
murderously angry. Can’t do it. You are not in control of your thoughts and
feelings. In fact, you may not be the source of these at all.
The “you” I am referring to is the mochin d’katnut, the
narrow mind, the small self, the ego. Mochin d’katnut is like a flashlight
scanning a dark cave. It sees only that which comes into its narrow beam of
light. There is more to the cave than the flashlight can see at any given time.
You have the sensation of thinking or feeling when a thought
or feeling passes through mochin d’katnut’s narrow field of awareness. You
mistake awareness of a thought for thinking that thought; awareness of a
feeling for being responsible for that feeling.
The truth is thoughts and feelings arise and fall of their
own accord. You grasp some and miss most. Mochin d’katnut doesn’t understand
this. Mochin d’gadlut knows it intuitively. The “you” that is the source of
thoughts and feelings, the “you” that grows hair, pumps blood, breathes air,
etc, is not the narrow you at all, but the spacious you that is God.
Once again we find ourselves dealing with the issue of
control. Mochin d’katnut craves it; mochin d’gadlut knows it to be an illusion.
When we refrain from cutting our hair during the Nazirite period, we become of
aware of the fact that we happen, we don’t make ourselves happen.
It is common in certain circles to believe that you create
your own reality. This never made any sense to me. Reality creates me, not the
other way around. When the conditions are right, “it” rains whether I want it
to or not. When the conditions are right I will die whether I desire death or
not. Wishing doesn’t make “it” so.
The whole point of not cutting your hair as a Nazirite is to
remind you every time you look in a mirror that you are not in control. You are a happening, and all that is
happening is God.
Who is reading this paragraph right now? You could say “you”
are, meaning mochin d’katnut, the narrow self or ego. But if that is true who
is aware of the “you” that is reading? And who is aware of the you that is
aware?
If you allow it, mochin d’katnut has an intimation of mochin
d’gadlut. At the very periphery of its awareness, narrow mind suspects there is
something more spacious of which it is a part.
This spacious something is mochin d’gadlut, No-mind, Christ
Consciousness, Krishna Consciousness. This is the “you” you are before and
after and behind the “you” you think you are. This is what the Buddhists call
your Original Face. And it is the same for everyone.
Mochin d’katnut is like one face of a multifaceted diamond.
Each face is unique, but the diamond is one. The diamond itself is mochin
d’gadlut looking out at the world through its many faces. This analogy, like
all analogies, is imperfect, for there is in fact nothing outside the diamond
at which to look. Mochin d’gadlut is looking at itself. When God sees the world
God only sees God.
Abstaining from cutting your hair heightens mochin
d’katnut’s intimation of mochin d’gadlut. It is a reminder that you are not in
control, and that you are part of a greater whole that embraces all things. It
is symbolic of growing your own power; not ego power, will power, or brute
psychic force, but Self-power: the capacity to let the Self shine through the
self. It is the power to be humanly holy. It is the capacity to be like God.
Being like God is living out the principles of holiness God
reveals to Moses in Exodus 34:7: compassion, grace, patience, love,
trustworthiness, forgiveness, and justice.
Not cutting your hair is not interfering with your capacity
to be compassionate, gracious, patient, loving, trustworthy, forgiving, and
just. Two tools from the Jewish tradition that can be of help to the
contemporary Nazirite in this regard are Cheshbon haNefesh and Gemilut
Chasadim.
Cheshbon haNefesh, literally soul accounting, is a nightly
moral inventory of the day’s events. Each night before going to sleep, you take
out a journal and list the things that happened to you today. What did you do?
With whom did you meet? Who did you talk with via telephone, videoconferencing
or email? Examine each event and see to what extent you engaged the other with
the seven qualities of holiness: compassion, grace, patience, love,
trustworthiness, forgiveness, and justice.
Make a note to yourself about how well you did in each area,
and remind yourself how you could do better next time. I use four pens with
four different colors of ink for Cheshbon haNefesh. I use black to narrate the
events of the day; blue to highlight where I did manifest the one or more of
the seven qualities of holiness; red where I failed to do so; and green to list
those things I need to do differently tomorrow.
Among the green notes I make to myself are reminders of the
people I need to thank and or apologize to tomorrow based on what I learned
about how I lived the day under examination.
The second tool for growing Self-power is Gemilut Chasadim,
random acts of kindness. This is how a friend of mine engages in this practice.
It comes from an email she sent me, and I use it with her permission. It knows
of no better description of Gemilut Chasadim in the context of the Nazirite
Vow.
“When I take the Vow I get up each morning and say to God,
‘I dedicate myself to Your service. Show me what needs to be done today and I
will do my best to see that it is done.’ Then I go about my day, meeting all my
obligations to family and job, but with my eyes opened to where I can be
service.
“The amazing thing is this: all day long I see things that I
can to be of service to others. Little things. I am careful not to volunteer to
major projects as part of the Vow. I don’t want to get carried away or add to
my stress level. I am talking about simple things like getting lunch for
someone stuck at her desk. Or holding the elevator as someone is rushing to
catch it.
“But there are other things like picking up someone’s kids
after school because they have an appointment. Once I actually met a tourist
couple on the street—this was a weekend end and not a workday—they were lost
and trying to get to the museum of Natural History. I escorted them there
personally. We took the subway, which was a new experience for them as well.
“The point is this: when I place myself in the service of
God through service to others I find I have the time and energy to meet my own
obligations plus these new things without any sense of stress or strain. It is
as if this is the reason I was born. And I thought it was to draw up
spreadsheets for our next roll out.”
My teacher David Reynolds once told me “You are the way God
takes out the trash.” And I thought I was the way God wrote books. “That, too,”
David said. “You are the way God does all the things that God does through
you.”
I am the way God grows hair. So are you. And for the period
of your Vow you begin to realize this by not cutting back on where you can be
of service to others. This is what cutting your hair is: cutting back you power
to be of service; cutting back on Self in the interest of self and even
selfishness.
For the period of your Nazirite Vow avoid cutting back on
your ability to be a service. Don’t think in terms of scarcity: “I don’t have
the time to help, or the energy, or the knowledge.” Think in terms of
abundance: “Where can I give away help today?”
What happens when you place yourself in service to others?
Certainly you feel good about yourself. There is nothing wrong with that. In
addition you discover how many people have put themselves out for you.
When you are being miserly with your time and energy, you
want to believe that everyone else is being miserly as well. When you stop
being miserly, you discover that people are gifting you all the time. Realizing
the enormity of the gifts you receive leaves you feeling humble and grateful,
and ever more desirous to give back as best you can. This is the joy that
arises when you stop cutting your hair and grow the power of giving that is the
hallmark of the spacious Self.
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