Hitbodedut (also hisbodedus) is a Hebrew word meaning "to be in solitude." It is an ancient form of prayer which, in recent centuries, has become a favored method among Hasidic Jews. We find evidence of its practice as early in the Bible as Genesis, when "Isaac went out to meditate in the field at the eventide." (Gen. 24:63). In fact, hitbodedut is probably the oldest living spiritual practice in the West, if not in the world.
Simply put, hitbodedut is a spontaneous "pouring out" of the heart to God. It is performed in solitude, often in the woods or an open field, and often in the middle of the night when there are fewer distractions, thought of course it can be done in daylight as well.
In hitbodedut we do not concern ourselves with pious language; nor do we make any effort to follow a set formula of devotions. As a form of prayer it is essentially methodless, in the same way that the Zen discipline of shikantaza(or "just sitting") is methodless. We simply tell God what is in our hearts, asking him for help with matters great and small. Sometimes in hitbodedut we praise him, but we may also blame him and beg him and bargain with him—sometimes all in the same session of prayer. Rather than being concerned with the observance of a strict form, hitbodedut is all heart.
But if hitbodedut is a more relaxed practice in some ways than zazen, it is no less effective. Part of the practice of hitbodedut is a very thorough-going search of the soul. To many people nowadays, such a process may seem too heavily-weighted morally. It may seem oppressive or even psychologically unhealthy to dwell on our character flaws or our inadequacies. Nevertheless, when we realize that these are the very places we are bound, the places where we block out the awareness of the divine in our lives, it will be easier for us to think about finally addressing some of them. In reality, this soul-searching aspect of hitbodedut is nothing other than a way of addressing our karma and releasing ourselves from its bind. Once we have done that for an hour or so, we find it is not so difficult just to remain quiet and peaceful in the presence of God.
Rebbe Nachman of Breslov (1772-1819) recommended doing hitbodedut every evening for at least one hour. "It is very good," he once told his disciples, "to speak out your heart to God as you would speak to a very good, true friend." This element of "friendship with God" is the most essential aspect of the practice of hitbodedut. Like any friendship, it may take some time to cultivate. Once you have done so, however, everything else will follow.
I have done this practice for almost 10 years now, during which time I have explored its many aspects. Here are a few, gleaned at random from Outpouring of the Soul, a collection of Rebbe Nachman's teachings on hitbodedut assembled by a later rebbe from the Breslover tradition and translated by the late Aryeh Kaplan. This book, short as it is, was the principal manual of prayer I consulted in the years I was working on HOW TO BELIEVE IN GOD: Whether You Believe in Religion or Not. I used some aspect of its teachings with the writing of every chapter.
- Reciting a Mantra: Rebbe Nachman taught that it was also good to repeat a single word or phrase, such as Ribono Shel Olam ("Master of the Universe"). Even when we cannot speak fluidly and spontaneously about the important issues in our lives, we can still say this much. With time, such a mantra or holy name (which could also be as simple as "Help!") will loosen the lid on our souls, allowing us to pour everything out like water before the face of God.
- The Silent Scream: To calm the body and purify the mind, Rebbe Nachman recommended an inner scream. This form of hitbodedut can be performed secretly, even in a crowded room, and sometimes seems so loud to us that it can be shocking to realize that no one else has heard it.
- Learning from the Grasses and Fields: This is the oldest, most preferred form of hitbodedut, which involves going out into Nature and opening oneself to its teachings. "The best place to meditate is in the meadows outside the city," said Rebbe Nachman. "One should meditate in a grassy field, for grass will awaken the heart."
There are a number of valuable resources in developing this practice, which is a complete life-path in itself. A good introduction is the short book (Outpouring of the Soul) mentioned above. The following texts are also useful:
- The Flame of the Heart: Prayers of a Chasidic Mystic--This is a brief introduction to Likutey Tefilot, the collected hitbodedut prayers of Rebbe Noson, Rebbe Nachman's chief disciple. Reciting Rebbe Noson's prayers is probably the best single way to learn hitbodedut, apart from going into Nature to learn it directly for oneself.
- The Fiftieth Gate: Volumes 1, 2, and 3--These are translations of Rebbe Noson's full prayers from Likutey Tefilot. The language has been modernized and made colloquial for the general reader, but it is still very Jewish, and one must often interpret his teachings very broadly in order to make them useful for an ecumenical practice like Green Meditation. But the depth of Rebbe Noson's spiritual realization makes this effort well worth the while.
- All Other Books and Resources from The Breslov Research Institute--The Breslovers are a good deal more modern and more contemporary than most Hasidic groups in their approach to the spiritual life. I learned this method directly from a group of Breslover rabbis who were exceptionally generous in offering it to someone who was not a Jew, and not likely to become one.
