March 2019
Rabbi Lisa Goldstein
Unruly Thoughts
At first (and often second) glance, one of the biggest obstacles to contemplative practice is our thoughts. They are so unruly! Our minds wander, obsess, check out, go to the most outrageous places. It seems that especially when we are trying to focus, to attend to the breath, to concentrate on the prayer, to understand the passage, our thoughts rise up in rebellion and take us away from our intended goal.

One of the greatest gifts of mindfulness is to understand that this is not our fault. This is the way the human mind works. As the Piaseczner Rebbe, Rabbi Kalonymus Kalman Shapira taught in his “quieting practice,” the constant stream of irrational thoughts that we experience is a difficult part of the human experience.
Practices in this Letter
Rabbi Sam Feinsmith
Shelly Nelson-Shore
Rabbi Nancy Flam
Rabbi Nancy Flam
I am Not My Thoughts: the Mind as an Inn
Rabbi Sam Feinsmith
This 10-minute guided meditation is preceded by a short text study from the teachings of Rabbi Kalonymus Kalmish Shapira in which he offers the image of the mind as an inn and our thoughts as guests passing through. This framing grounds our mindfulness practice of observing our thoughts, noting their impermanent nature, and recognizing that we are something much vaster, more pristine and peaceful than our thoughts.  

Noticing Thoughts: Breaking Habits of the Mind
 Shelly Nelson-Shore
Most of us don’t think about our thought processes or the way we relate to our thoughts unless we’ve specifically learned to do so. Yet the way we think—and our thoughts themselves—frequently have immense power over the way we conceive our abilities, our emotions, the world around us, and even (or perhaps especially) our identities. This reading from the Piaseczner Rebbe, Rabbi Kalonymous Kalman Shapira, considers the ways our thoughts influence our perception and can act as a barrier to conscious growth.

Big Sky, Big Mind: Non-Identification
Rabbi Nancy Flam
Our untrained mind often identifies with the object of our awareness rather than with awareness itself. Feeling anger, we feel and say, “I am angry.” We lose the margin of witnessing the phenomenon of anger as a process in the body-mind (“hot, prickly, uncomfortable,” etc.) and instead become identified with the anger. Obsessively thinking, we often become “lost in thought,” virtually identified with whatever thought has pulled us along. Seeing the ocean, we become absorbed (often quite pleasantly) in the sight of the ocean. We have “lost ourselves” in the seeing.

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