By James Gilchrist, Naturopathic Doctor, Licensed Acupuncturist
A dear friend of mine suffered a tragedy some years ago when a dry winter and high winds combined to create a fire that swept through her neighborhood. While all her family members were ok, in an instant, her home and all the belongings that went with that were incinerated. Among the most painful losses, she said, were the pictures stored on her devices. For the new year coming up, she said that “Embrace the Cloud” was her new “mantra.” I think we all know exactly what she meant even though she referenced an ancient Sanskrit word with a complex history. I’m in no position to explain all the ins and out of that word, but one particular meaning once shared with me is useful for our current discussion; that meaning is “mind protector.”
Just like a pocket protector enables us to take writing utensils around without staining our clothes, it’s at least equally important for us to have a mind protector we can take with us into any situation. A mantra can help calm our nervous system and by extension our various types of muscles as we encounter stressing situations throughout the course of our day. In my friend’s case, her mantra was something to help her remember to do something she learned to be important, but might otherwise forget as her daily tasks pile on. I often encourage patients to come up with a mantra while they are on the acupuncture table, and especially so while receiving Tibetan Cranial, a relatively recent addition to the services performed at my office. During this practice, cerebral spinal fluid courses vigorously over the sulci of the brain and then down the spinal cord, giving a new vital role to the already circulating CSF: to carry the mantra with renewed purpose to the various cells in the periphery much like a commander would disseminate orders to the soldiers in the far reaches of the battlefield.
Some patients can think of an appropriate mantra instantly, but sometimes the right words can be elusive. I recently took a deep dive into the book of Esther and found a deeply enriching debate in some rabbinical commentaries on the text describing the dilemma that Esther faced when Haman scheduled a genocide of her people. As the rabbis have a long history of debate over the scriptural texts and an understanding of the Hebrew language I am lacking, I found their deliberations fertile ground for discovering several layers within the story that had never entered my mind. Verse 1 of chapter 5 of the King James Version was a diving board of sorts for me in this journey of discovery. It reads,
“Now it came to pass on the third day, that Esther put on her royal apparel, and stood in the inner court of the king’s house,”
One help that the KJV translators give us here is the italicized “her” and “apparel” — a signal that they added those words themselves. So, a more literal translation of the Hebrew would say, “Esther wore royalty.” The rabbis also take note of this strange diction, but trusting God to be a good teacher more than a poor grammarian, they propose a rich series of events unfolding in this passage.
A good point they bring up is the concordance of the word “stood” as it is found in the rest of the Hebrew bible. The Hebrew word used here is העמדה or ta’amod transliterated. This is the same word used way back in Genesis 29:35 describing Leah’s actions after bearing Judah, her 4th son, to Jacob. This same word signals as a pause in her childbearing for a time, the cessation of a ball that had been rolling. Many English translations of this verse say “she named him Judah and then she stopped bearing.” So, the Hebrew describes something different here than just that Esther stood in the inner court, waiting for her turn. In Arabic, Hebrew’s sister language, the word Amud means pillar, like a wide Roman column. The “t” in front clues us in to a verb form of the noun, so it conjures up a vision of Esther hardening up all the sudden, totally frozen. The Rabbis have a field day with this one word, which was much to my benefit in contemplating the importance of having a mantra. The Psalms give them more fodder for understanding what happened to Esther in this moment. After a Esther completes a 3-day fasting purification she is rewarded with being clothed in “malkhut.” However, entering into the king’s court causes her to just as quickly loses the gift, on the brink of entering the danger zone. The rabbinical debates quote Psalm 22’s opening words to explain her plight, which will be familiar to Christians as well,
My God, My God, why hast thou forsaken me?
Esther repeats this to herself as she notices the disappearance the spirit andd it causes her to stop in her tracks, as you or I may be inclined to do when outcome we desire is eluding us. Various theories arise to explain the reason behind the the loss of the spirit, but the one that seems salient to me is that Esther’s prayer went in the wrong direction. Verse 20 and 21 of the same Psalm read,
Deliver my soul from the sword; my life from the power of the dog.
Save me from the lion’s mouth.
This explanation envisions the spirit disappearing right after the word “dog” leaves her mouth. Perhaps she carries this prayer in her mind, “God please save me and my people from this dog Haman.” However, God is teaching her that even if she successfully navigates Haman, her dilemma still remains. King Xerxes after all was perfectly happy to condone the genocide, giving Haman his ring to carry it out with impunity. He is the reason behind the famous statement by Rabbi Abba bar Kahana, who said, “The ringing of Haman was more effective than the 48 prophets and the 7 prophetesses” in brining the Jewish people to repentance. He, King Xerxes, is the real problem here, the Lion on psalm 22, not that dog Haman. The divine withdrawal of spirit therefor is not God forsaking Esther as it is him training her sights on the more appropriate target, King Xerxes himself, she must be aware of the danger he himself poses to the Jewish people. This kind of detailed correction and refinement God can only give to his most faithful disciples, as a general in battle can only share the most critical intelligence with his most trusted lieutenants.
She quickly makes the adjustment to her prayer and the heavenly presence returns. She carries it boldly into the adjoining throne room, where the King extends his golden scepter and Esther is safe for the time being.
I should not fail to mention that the Book of Esther is an extremely important book for Jews among all the books of the Bible. Esther’s actions here are seen as completing the momentous occasion of God sending the law down the mountain with Moses after the incident with the golden calf. But while in that instance it was God dictating from on high what he wanted his people to do, Esther’s actions here represent Israel reaching back. She gives God’s presence a place to dwell on earth. Consider this phrase in section 88 of the Doctrine and Covenants, 33rd verse,
For what does it profit a man if a gift is bestowed upon him, and he receive not the gift? Behold, he rejoices not in that which is given unto him, neither rejoices in him who is the giver of the gift.
The Jewish people certainly had reason to rejoice by what happened in this scenario, but God also could now rejoice, knowing his people were finally beginning to understand the value of his gift. Esther here gives us an example of how a wrestle with God in prayer to conform our will to His may have several twists and turns. A mantra could be the distilled version of that wrestle, a one or two-liner we can repeat often as we approach a place we’d rather not go, for some bigger inspiring purpose.
Your mantra may be less dramatic than zeroing in on the right enemy to vanquish, but whatever it is, getting the details in a tighter shot group make the prayer more powerful. As you contemplate your own mantra, or update one that feels outdated, may it simply and succinctly inspire your heart and serve as a protector for your mind from distractions.