People remark on the amazing discipline I have shown—the
self-restraint in sticking to my extreme weight loss diet while others around me
gaily ingest all manner of delectables. I repeatedly respond by saying that I
do extreme behavior exceedingly well, it’s moderation I find a challenge. What
brings that up this morning is that today is Tisha b’Av, literally the ninth day of the month Av on the
Hebrew calendar, a day in which we commemorate a litany of tragedies that have
befallen our people over the ages, and a day of fasting. So here I am, in the
midst of a 16-week “fast” taking it to a new level, going from 960 calories a
day to zero.
I awoke with the same question that frequently has run
through my mind since and even before this all started, “After the crash diet,
will I be able to maintain the moderate diet required to sustain the weight
loss?” The answer may come from reframing the question. For maintenance, the
experts recommend a behavior consisting of daily meal planning, recording of
calories consumed, regular exercise, etc. That is anything but moderate. It
requires extreme vigilance. It demands absolute consciousness, determination,
commitment, and discipline. It may be deemed “moderate” in the sense that large
quantities of high calorie meals and snacks are abandoned in favor of more
modest amounts, but as changes in behavior go, that’s anything but moderate. It
is a radical transformation. It is extreme. Therefore, I say, “Moderation is the new extreme.”
It has crossed my mind more than once that they are taking a
population of people for whom food has been an obsession, and not ridding them of
the obsession. They are merely asking us to obsess about food in a different
way.
As I further contemplate the discipline that this will
require I think of one of the assistants at Kol Zimra, the recent workshop I attended on Jewish chanting.
As we all did, she selected a middah[i] to focus on in the next six months. As one who sees
herself as a free spirit who is embarking on a new field of study in a rigorous
academic setting, she realized that discipline was the big challenge and the
path to her success. I can relate to that. So she selected discipline as her middah.
It got me wondering about the middot of all the other attendees at Kol Zimra—awareness of God’s presence, courage, devekut[ii], faith, flow, generosity, inner calm, lightness (the middah I chose),
mindfulness that life is good, openheartedness, openness, rest, self-love, self-trust,
surrender to God’s call, trust. Is there any one of these I would not aspire to? I should
think not. Those of us in Kol Zimra have added the daily practice of holding one another in our hearts and praying for all to attain their aspirations. Why not accept all of these middot into my heart for myself as well? This reminds me of the long list of blessings I developed
for my family as part of my ethical or spiritual will.[iii]
After penning all those blessings for them I realized they were really blessings I would like in my life. Perhaps that’s the way it works—we confer
blessings on others and we too are blessed.
If it is lightness that I pursue in body and in spirit, it may require similar discipline for both—an extreme commitment to daily, conscious, loving, and moderate actions.
[i] Quality of
Presence, viz. previous blog, The
Incredible Lightness of Being,
http://yesh-indeed.blogspot.com/2012/07/the-incredible-lightness-of-being.html
[ii] Devekut,
deveikuth or deveikus (Heb. דבקות, Mod. Heb. "dedication",
traditionally "clinging on" to God) is a Jewish concept referring to
closeness to God. It may refer to a deep, trance-like meditative state attained
during Jewish prayer, Torah study, or when performing the 613 mitzvot (the "commandments"). It is particularly
associated with the Jewish mystical tradition.
[iii] viz., http://yeshaya.net/Ethical_Will/Home.html