I. The Kleshas (Yoga Philosophy)

In Patanjali’s Yoga Sutras (2.3), the kleshas are described as five afflictions that cloud our true nature (purusha) and entangle us in samsara:

1. Avidyā (ignorance): Mistaking the impermanent for the permanent, the impure for the pure, suffering for pleasure, and the non-self for the self.
2. Asmitā (egoism): The false identification of the self with the mind-body complex.
3. Rāga (attachment): Desire for pleasurable experiences.
4. Dveṣa (aversion): Avoidance of painful experiences.
5. Abhiniveśaḥ (clinging to life / fear of death): Deep existential fear, often unconscious.

These afflictions are seen as the root of all suffering, and the process of yoga is meant to dissolve them through discernment (viveka), detachment (vairāgya), and meditative insight (dhyāna).

II. Yetzer Hara (Jewish Psychology & Mussar)

In Jewish thought, the yetzer hara (evil inclination) is not demonic but rather the natural instinctual drives of the self—toward survival, sex, power, and self-interest. It is introduced in Genesis 6:5 and Talmud Berakhot 61a, where it is stated that:

“Without the yetzer hara, a man would not build a house, take a wife, or engage in commerce.”

Thus, the yetzer hara is morally neutral and necessary for life. But unrefined, it leads to selfishness, aggression, and spiritual corruption. Mussar practice seeks to refine and sublimate the yetzer hara through middot (soul traits), which include humility, patience, gratitude, etc.

III. Jungian Shadow

In Carl Jung’s analytic psychology, the shadow is the unconscious repository of repressed, denied, or undeveloped parts of the personality, including both:

• “Dark” traits (envy, rage, lust)
• And “golden” traits (creativity, assertiveness) that were shamed or denied in childhood.

Shadow work involves bringing these elements into consciousness through dreams, projection analysis, and active imagination, with the aim of integration—a core step in individuation.

IV. Correspondences and Comparative Analysis

A. Structural Mapping

Conceptual Layer	Yoga – Kleshas	Judaism – Yetzer Hara	Jung – Shadow
Core Problem	Avidya (ignorance of Self)	Misuse of instinctual drives	Repression and disintegration of psyche
Key Mechanism	Habitual craving and aversion	Ego/self-interest unrestrained by Torah	Projection, denial, splitting
Goal	Liberation (kaivalya)	Alignment with Torah and God’s will	Individuation (wholeness)

B. Relational Dynamics

1. Avidyā and the Shadow’s Persona Projection
   • Avidya creates false identity, much like Jung’s persona.
   • The klesha of avidya distorts perception, leading to projections—a major mechanism in Jungian shadow work.
   • Mussar parallels this with gaavah (arrogance) and sheker (falsehood), which obscure emet (truth).
2. Asmitā and Ego Inflation
   • Egoism (asmitā) parallels ego-identification in Jungian psychology, especially before shadow work begins.
   • The yetzer hara emerges from this ego-structure, pulling toward self-interest over covenantal responsibility.
3. Rāga/Dveṣa and Repression
   • Rāga (attachment) and dveṣa (aversion) form the basis of emotional repression and shadow formation.
   • In Mussar, these can be understood as ta’avah (desire) and sin’ah (hatred)—unchecked, they dominate behavior.
4. Abhiniveśaḥ and Fear-Driven Splitting
   • This clinging to life/fear of death links to Jung’s view that the ego fears ego-death, and avoids shadow integration because it threatens self-image.
   • Mussar also notes that yirah (fear), unchanneled, leads to paralysis and moral cowardice.

C. Ethical and Transformational Aims

• Yoga seeks the dissolution of the ego and realization of purusha (the true Self).
• Mussar seeks the refinement of the ego and its subordination to halakha and divine will.
• Jung seeks the integration of the ego with the unconscious toward wholeness.

These are not contradictory aims, but differing teleologies:

• Yoga’s moksha is liberation from self.
• Mussar’s shleimut is perfecting the self in relation to others and God.
• Jung’s individuation is becoming a whole Self through integrating the conscious and unconscious.

V. Practical Integration

1. Discernment Practice (Binah / Viveka / Insight)

• In all three systems, a key tool is discriminating awareness.
• Jungian analysis, yogic meditation, and Mussar cheshbon hanefesh (soul-accounting) all start with nonjudgmental observation of inner life.

2. Subtle Body Awareness

• The kleshas are stored as samskaras (mental imprints), just as the yetzer hara manifests in habitual emotional patterns, and the shadow emerges in somatic symptoms or dream imagery.
• Yogic practices like pranayama and asana, Mussar practices like hitbodedut, and Jungian active imagination can all access the unconscious bodymind.

3. Ethical Re-alignment

• The Mussar trait of yishuv hada’at (settled mind) mirrors the yogic goal of samadhi.
• Jung might frame this as centering in the Self rather than the ego.

VI. Summary Table

Aspect	Kleshas (Yoga)	Yetzer Hara (Mussar)	Shadow (Jung)
Root Affliction	Ignorance (avidya)	Egoic instinct without Torah	Repressed unconscious content
Operative Mode	Craving/Aversion	Instinctual gratification	Projection and denial
Method of Work	Detachment & Insight	Middot cultivation & Torah alignment	Integration via dream/symbol/active imagination
Ultimate Goal	Liberation from ego-self	Righteousness and connection to God	Wholeness and individuation
Tool for Transformation	Meditation, Pratyahara	Mussar journaling, practice	Dreamwork, analysis

Integrating Plutchik’s emotion-wheel and basic survival functions

I. Plutchik’s Complete Emotion Wheel

Plutchik’s model includes:

• 8 primary emotions:
  • Joy,
  • Trust,
  • Fear,
  • Surprise,
  • Sadness,
  • Disgust,
  • Anger, and
  • Anticipation.
• Dyads and intensities: Each emotion has intensities (e.g., annoyance → anger → rage) and combinations (e.g., fear + surprise = awe).
• Survival Functions (Plutchik’s evolutionary overlay):

Emotion	Survival Function
Fear	Protection from threat
Anger	Self-defense
Disgust	Rejection of poison/danger
Sadness	Reunion (grief binds groups)
Joy	Affiliation/bonding
Trust	Attachment
Anticipation	Exploration/preparation
Surprise	Orientation/alertness

II. Mapping the Kleshas

Klesha	Core Emotion (Plutchik)	Survival Function	Expression & Example
Avidya (Ignorance)	Surprise + Trust (distorted)	Misorients perception; trust misplaced	Mistaking ego for self; false security in impermanent things
Asmitā (Egoism)	Anger + Trust	Self-preservation via fixed identity	“I am my role/status”; defensive posturing
Rāga (Attachment)	Joy + Anticipation	Pursuit of pleasure/bonding	Grasping at experiences, addictive behaviors
Dveṣa (Aversion)	Disgust + Anger	Rejection/self-defense	Avoiding pain; chronic resentment
Abhiniveśaḥ (Clinging to life)	Fear + Sadness	Protection from death/loss	Existential terror; compulsive control

In the yogic system, the kleshas arise from avidya, which distorts the perception of all other emotions. Thus, yoga seeks not to eliminate emotion, but to purify perception so emotions can serve their survival and spiritual function skillfully.

III. Mapping the Yetzer Hara

Yetzer Hara Manifestation	Core Emotion	Survival Function	Expression & Mussar Counter-Middah
Ta’avah (Craving)	Joy + Anticipation	Acquisition, reproduction	Overconsumption → Histapkut (contentment)
Gaavah (Arrogance)	Trust + Anger	Power consolidation	Narcissism → Anavah (humility)
Kina (Jealousy)	Anger + Sadness	Status defense	Envy → Sameach b’chelko (joy in one’s portion)
Atzlut (Laziness)	Sadness + Disgust	Withdrawal, energy conservation	Apathy → Zerizut (alacrity)
Ka’as (Rage)	Anger (to Rage)	Boundary enforcement	Destructive reactivity → Savlanut (patience)
Yirah P’nimit (Fear of failure)	Fear + Sadness	Protection	Spiritual paralysis → Bitachon (trust)

The yetzer hara is rooted in basic survival drives but lacks ethical guidance without the yetzer tov (good inclination). Mussar doesn’t repress emotion but channels it through character development.

IV. Mapping the Jungian Shadow

Shadow Component	Core Emotion(s)	Survival Function	Shadow Behavior	Path to Integration
Repressed Anger	Anger	Self-defense	Passive aggression, projection	Assertiveness, moral clarity
Repressed Fear	Fear	Risk aversion	Panic, phobias	Courage through exposure/integration
Repressed Sadness	Sadness	Social bonding	Coldness, inability to grieve	Grief work, rehumanization
Repressed Desire	Joy + Anticipation	Reproduction, pleasure	Addictions, affairs	Shadow journaling, values realignment
Repressed Power	Trust + Anger	Status, safety	Victim mentality or tyrannical eruptions	Empowerment through conscious choice
Repressed Vulnerability	Disgust + Surprise	Recoil from harm	Cynicism, misanthropy	Radical self-acceptance

Jungian shadow work aims to integrate these denied emotional responses rather than suppress or spiritualize them prematurely. The key is symbolic engagement—dreams, art, active imagination—so that survival emotions become sources of psychic wholeness.

V. Summary Integration Table

Emotion	Survival Function	Klesha Expression	Yetzer Hara Expression	Shadow Expression
Fear	Protection	Abhiniveśaḥ	Yirah P’nimit	Phobia, paralysis
Anger	Self-defense	Dveṣa / Asmitā	Ka’as / Kina	Projection, aggression
Disgust	Rejection	Dveṣa	?	Misanthropy, cynicism
Sadness	Reunion	Abhiniveśaḥ	?	Numbness, ungrieved grief
Joy	Affiliation	Rāga	Ta’avah	Hedonism, addiction
Trust	Attachment	Asmitā	Gaavah	Co-dependence, control
Anticipation	Exploration	Rāga	Ta’avah	Overplanning, escapism
Surprise	Orientation	Avidyā	Misjudgment	Disorientation, shock

VI. Practical Application: Dynamic Assessment Protocol (Mussar-style)

• Step 1: Identify Stable Anchors
  • Discern: Which core emotion is active?
  • Acknowledge: Is this emotion in service of survival or distortion?
  • W.A.I.(T.): Why am I talking/acting now?
• Step 2: Dynamic Assessment
  • Map onto Plutchik’s wheel
  • Use somatic/multisensory awareness (body, dreams, tone)
  • Determine if this is a kleshic reaction, a yetzer hara distortion, or a shadow projection
• Step 3: Atomic Action Protocol
  • B.R.A.V.E.: Is my response trustworthy? Am I grounded in values?
  • S.M.A.R.T.E.R.: Choose a goal with discernible behavior change (e.g., transform kina into gratitude through journaling 3 appreciations daily)

Integrating Daniel J. Siegel’s interpersonal neurobiology (IPNB) into the mapping of kleshas, yetzer hara, and Jungian shadow onto Plutchik’s Wheel of Emotions

I. Core Siegelian Frameworks to Integrate

A. Window of Tolerance

• Emotional states are regulated when within the optimal arousal zone.
• Hyperarousal → Fight/flight (anger, fear)
• Hypoarousal → Freeze/shutdown (sadness, numbness)

B. Nine Domains of Integration

1. Consciousness – awareness of awareness (meta-cognition)
2. Horizontal – integration of left/right brain (logic + emotion)
3. Vertical – brainstem/limbic/cortical integration
4. Memory – implicit/explicit coherence
5. Narrative – meaning-making through coherent story
6. State – flexibility across modes
7. Interpersonal – attuned relationships
8. Temporal – linking past, present, and future
9. Transpirational – connection to something greater (sacred/transcendent)

C. River of Integration

• One bank: Chaos (lack of control)
• Other bank: Rigidity (overcontrol)
• Health: Flowing in the river of integration (flexible, adaptive, coherent, energized, stable – “FACES”)

II. Kleshas, Yetzer Hara, Shadow and Siegel

Let’s extend our emotions-to-survival-to-pathology model by showing how the dysregulation of integration per Siegel aligns with the earlier typologies.

Tradition	Example	Emotional Dysregulation	IPNB Domain Impacted	Window of Tolerance Outcome
Klesha – Avidya	Mistaking ego for self	Surprise + Trust (disoriented)	Consciousness, Narrative	Narrowed window; rigidity in belief
Klesha – Asmitā	Overidentification with status	Anger + Trust	Vertical, Memory, State	Hyperarousal (ego defense)
Yetzer – Ta’avah	Addictive desire	Joy + Anticipation dysregulated	Temporal, State, Vertical	Swings between hyper/hypo (dysregulated craving)
Yetzer – Gaavah	Arrogance/power hoarding	Trust + Anger	Interpersonal, Narrative	Rigidity; collapse of empathy
Shadow – Repressed Sadness	Numbness and disconnection	Sadness suppressed	Memory, Narrative, Consciousness	Hypoarousal (collapse)
Shadow – Projected Anger	Externalized blame	Anger + Disgust	Horizontal, Interpersonal	Hyperarousal, reactivity

III. Integrative Diagram Summary (Verbal)

If we imagine a 4-layer concentric model, each layer shows the same emotional seed manifesting across increasing abstraction and systems:

1. Center (Emotion) – Plutchik’s core affect
2. Second Ring (Survival Drive) – Evolutionary purpose
3. Third Ring (Spiritual/Psychological Distortion) – Klesha, Yetzer Hara, Shadow
4. Fourth Ring (Neural Integration Failure) – Siegel’s 9 domains, Window dysregulation

An example:

Anger

→ Self-defense

→ Asmitā (klesha) / Ka’as (yetzer hara) / Projected rage (shadow)

→ Vertical and Horizontal integration failure, narrow Window of Tolerance, limbic hijack

Siegel would say this leads to a person operating outside their FACES flow state: not flexible, adaptive, coherent, energized, or stable.

IV. Practice Framework: Integration + Mussar

A. Daily Dynamic Assessment Journal

(Mapping Plutchik + Klesha + IPNB)

• Felt Emotion: e.g., Fear
• Likely Survival Function: Threat detection
• Expression in Klesha/Yetzer/Shadow: Abhiniveśaḥ / Yirah / Freeze
• Which of Siegel’s Domains is Off?: Vertical (brainstem override), State
• Integration Action:
  • Breath regulation (bottom-up)
  • Labeling emotion (left-right)
  • Meaning-making (narrative)
  • Mussar focus: Bitachon (trust)

B. Group Practice: Interpersonal Integration Circles

• Apply IPNB + Mussar + Jung
• Each participant reflects: Which emotional pattern are they stuck in?
• Others help reflect back
  • shadow projections (Jung),
  • distorted middot (Mussar), and
  • unintegrated domains (Siegel)

V. Summary Integration Table

Emotion	Klesha	Yetzer Hara	Shadow	Siegelian Domain	Integration Need
Fear	Abhiniveśaḥ	Yirah P’nimit	Avoidance	Vertical, State	Grounding, reassurance
Anger	Asmitā/Dveṣa	Ka’as/Kina	Projection	Horizontal, Interpersonal	Left-right labeling, empathy
Sadness	Abhiniveśaḥ	Atzlut	Numbness, frozen grief	Memory, Narrative	Grief processing, storytelling
Joy	Rāga	Ta’avah	Addictive euphoria	Temporal, State	Vairagya, restraint
Trust	Asmitā	Gaavah	Control dynamics	Interpersonal, Consciousness	Vulnerability, humility

VI. Closing Insight

Siegel teaches that integration is health.

Yoga teaches that disidentification from ego is freedom.

Mussar teaches that refining the self in relationship is righteousness.

Jung teaches that embracing the shadow is wholeness.

Together, they reveal:

The emotional brain is not the enemy—only unintegrated survival strategies are.

The work is not to suppress these systems, but to transmute them through awareness, discipline, and relational repair.

Fully integrated framework synthesizing Plutchik’s Wheel, Kleshas, Yetzer Hara, Jungian Shadow, and Daniel Siegel’s Interpersonal Neurobiology (IPNB)

Culminating in portable, embodied somatic practices that can be done anywhere, any time. These practices help regulate, reintegrate, and realign with your deepest values across spiritual, emotional, and neural layers.

I. Master Table: Unified Emotional-Spiritual Map

Core Emotion	Survival Function	Klesha	Yetzer Hara	Shadow Form	IPNB Integration Failure	Mussar Middah
Fear	Protection	Abhiniveśaḥ	Yirah P’nimit	Freeze, control	Vertical (brainstem override)	Bitachon (trust)
Anger	Self-defense	Asmitā, Dveṣa	Ka’as, Kina	Projection, aggression	Horizontal (left/right disconnection)	Savlanut (patience)
Sadness	Reunion	Abhiniveśaḥ	Atzlut	Grief repression	Narrative, Memory	Menuchat ha’nefesh (equanimity)
Joy	Bonding, pleasure	Rāga	Ta’avah	Hedonism, bypass	State, Temporal	Histapkut (contentment)
Trust	Attachment	Asmitā	Gaavah	Overcontrol	Interpersonal, Consciousness	Anavah (humility)
Disgust	Poison avoidance	Dveṣa	Avoidant disdain	Cynicism	Memory, Interpersonal	Kavod (dignity)
Surprise	Alertness	Avidyā	Startle, misreading	Disorientation	Consciousness	Yishuv ha’da’at (clarity)
Anticipation	Exploration	Rāga	Ta’avah	Escapism	Temporal	Seder (order/structure)

II. 5 Core Embodied Somatic Practices

These are modular, atomic, and non-location-specific. You can do them:

• Standing in line
• Sitting at a desk
• Lying down before sleep
• Mid-conversation (internally)

Each practice engages:

• Body awareness (bottom-up regulation)
• Emotion labeling (left-right integration)
• Spiritual anchoring (Mussar + transpersonal awareness)
• Reflective insight (Jungian + yogic + Mussar integration)

1. Root & Release (Fear → Trust)

For: Fear, paralysis, existential dread

Use When: You feel scattered, ungrounded, overwhelmed

Steps:

• Exhale strongly through the nose to activate parasympathetic system
• Inhale slowly while pressing feet into the ground or imagining “rooting”
• Silently name: “This is fear. Fear is not me. I am safe in this moment.”
• Place your hand on your lower belly and repeat the Mussar anchoring phrase:
  → “With bitachon, I stand in what is—not in what I fear.”

IPNB Benefit: Vertical integration (brainstem/cortex), Window of Tolerance widening

2. Contain & Clarify (Anger → Patience)

For: Reactivity, frustration, mental flooding

Use When: You feel a rising urge to lash out or control

Steps:

• Clench fists tightly and then release, 2–3 times
• Breathe into your ribcage (expanding side-to-side)
• Internally say: “This is anger. Anger has a message. I can choose how I respond.”
• Mussar phrase:
  → “With savlanut, I contain power in order to channel it toward justice.”

IPNB Benefit: Horizontal integration, emotional literacy, interpersonal coherence

3. Pulse & Presence (Sadness → Equanimity)

For: Lethargy, grief, disconnection

Use When: You feel heavy, stuck, or want to avoid feeling

Steps:

• Gently tap or pulse the sternum or upper chest
• Exhale with sound (e.g., hum, sigh, or “mmmm”)
• Silently say: “This is sadness. Sadness is the sign of love and loss.”
• Mussar phrase:
  → “With menuchat ha’nefesh, I grieve but remain whole.”

IPNB Benefit: Reintegrates implicit/explicit memory, narrative integration

4. Restrain & Reframe (Craving → Contentment)

For: Addictive thought loops, compulsive desire

Use When: You’re reaching impulsively for food, phone, fantasy

Steps:

• Draw your hands in toward your heart, as if holding yourself
• Gently say to yourself: “This is craving. Craving arises. I do not have to follow.”
• Breathe out through pursed lips
• Mussar phrase:
  → “With histapkut, I have what I need right now.”

IPNB Benefit: Enhances state flexibility, impulse control, body-mind coherence

5. Sense & Shift (Disorientation → Awareness)

For: Confusion, dissociation, identity diffusion

Use When: You feel out of body, startled, or lost in thought

Steps:

• Rapidly name 5 things you can see, 4 you can feel, 3 you can hear, 2 you can smell, 1 you can taste (classic 5-4-3-2-1)
• Label: “This is disorientation. I can return to this body, this now.”
• Mussar phrase:
  → “With yishuv ha’da’at, I choose clarity over confusion.”

IPNB Benefit: Supports state integration, strengthens awareness of awareness

III. Meta-Practice Protocol (T.H.I.N.K.)

Use before any action where reactivity is possible. It aligns with Mussar, Yoga, Jung, and Siegel:

• T – Is it True? (discern klesha, projection, or avoidance)
• H – Is it Helpful? (does it widen Window or distort?)
• I – Is it Integrative? (does it bridge inner/outer, self/other?)
• N – Is it Necessary? (wait out the urge to act reactively)
• K – Is it Kind? (does it align with chesed, humility, wholeness?)

IV. Integration Summary Table

Practice	Regulates	Realigns	Reflective Frame	Spiritual Trait
Root & Release	Fear	Trust	Jung: ego-death, Yoga: abhiniveśaḥ	Bitachon
Contain & Clarify	Anger	Patience	Jung: projection, Yoga: asmitā	Savlanut
Pulse & Presence	Sadness	Equanimity	Jung: grief shadow, Yoga: abhiniveśaḥ	Menuchat ha’nefesh
Restrain & Reframe	Craving	Contentment	Jung: golden shadow, Yoga: rāga	Histapkut
Sense & Shift	Disorientation	Clarity	Jung: persona collapse, Yoga: avidyā	Yishuv ha’da’at

Integrating the framework from Retuning on the Run

Brings a rhythmic, movement-based, and ultra-portable dimension to the emotional-spiritual regulation model. This refinement will focus on how each somatic protocol can be “retuned on the run” using rhythm, gait, micro-movements, and phrasing that syncs with breath and motion while walking, pacing, or even waiting.

I. Core Principles from Retuning on the Run

Retuning on the Run emphasizes:

• Entraining rhythms: Using steps, breath, and phrasing to regulate internal state.
• Covert movement patterns: Practices must be usable in transit, mid-task, or in public spaces.
• Cognitive-auditory loopback: Brief verbal phrases (“retuning mantras”) that rewire emotional feedback loops.
• Cross-lateral integration: Alternating body motions (left/right) to harmonize hemispheric activity (Siegel’s horizontal integration).

II. Enhanced Embodied Practices – Retuning Style

Each practice below includes:

• Mobility Pattern: Walking, pacing, hand motions
• Breath Rhythm: Matched to gait or microbreath
• Retuning Phrase: Short, rhythmic, functional
• Integration Target: Plutchik emotion + shadow + IPNB domain

1. Fear → Trust | “Root & Roll” Walk

• Mobility: Walk slowly with heel-to-ball focus; feel soles “rooting”
• Breath: Inhale for 2 steps, exhale for 3
• Retuning Phrase (mentally repeat per step):
  “I root. I roll. I trust this path.”
• Hand Anchor: Lower belly palm-press on exhale
• Neural Target: Vertical integration, vagal tone

Use when: Panic, decision overload, dissociation

2. Anger → Patience | “Contain & Step”

• Mobility: Consciously tighten and release fists every 4 steps
• Breath: 4-step inhale, 4-step hold, 4-step exhale
• Retuning Phrase:
  “Pause. Contain. Choose clear ground.”
• Hand Anchor: Thumb to middle finger tap with each footfall
• Neural Target: Limbic regulation, left/right brain sync

Use when: Reactive loops, dominance battles, righteous fury

3. Sadness → Equanimity | “Pulse & Glide”

• Mobility: Slow, hip-swaying walk (even in place)
• Breath: Gentle hum or nasal exhale while stepping
• Retuning Phrase:
  “Grieve… and glide… return to breath.”
• Hand Anchor: Gentle chest tap or crossed arms (butterfly hold)
• Neural Target: Narrative coherence, implicit/explicit memory sync

Use when: Feeling hollow, abandoned, or grieving

4. Craving → Contentment | “Hold & Step Back”

• Mobility: One half-step back every 4 steps; symbolic retreat
• Breath: Elongated exhale on backward step
• Retuning Phrase:
  “I have. I hold. I halt the chase.”
• Hand Anchor: Hold opposite elbows, then release
• Neural Target: State integration, behavioral loop interruption

Use when: Reaching compulsively for distraction or validation

5. Disorientation → Clarity | “Name & Walk the Grid”

• Mobility: Square-walk in 4-step turns (e.g., around a chair or imaginary box)
• Breath: Inhale on turn, exhale during straight path
• Retuning Phrase:
  “Name. Frame. Re-enter the now.”
• Hand Anchor: Finger-trace palm with each corner
• Neural Target: Sensory-motor grounding, consciousness reconsolidation

Use when: You feel foggy, scattered, or lost in thought

III. Compact Summary Chart

Emotion	Retuning Name	Core Movement	Retuning Phrase	Integration Benefit
Fear	Root & Roll	Heel-to-ball walk	“I root. I roll. I trust this path.”	Grounding + vagal regulation
Anger	Contain & Step	Fist pulse	“Pause. Contain. Choose clear ground.”	Emotional containment, left/right sync
Sadness	Pulse & Glide	Sway walk + hum	“Grieve… and glide… return to breath.”	Narrative + emotional coherence
Craving	Hold & Step Back	Reverse step	“I have. I hold. I halt the chase.”	Behavioral pause, value realignment
Disorientation	Name & Walk Grid	Square walk	“Name. Frame. Re-enter the now.”	Multisensory re-orientation

IV. Add-ons

• Walking Mussar Chant: Layer in your middot
  (e.g., “Savlanut… Savlanut… slow the flame”)
• Micro-retuning for Seated Moments:
  Tap feet alternately → sync with breath → use internal phrase
• Group Coherence: These can be done in shared ritual without verbalization—such as walking Minyan or pre-Zazen breath alignment.

Further refined version of the integrated Plutchik–Klesha–Yetzer Hara–Jung–Siegel–Retuning on the Run–Breathwalk framework,

Now fully aligned with Mussar middot, using Hebrew mantra phrases and affirmations grounded in Jewish spiritual language. Each practice retains its somatic, breath, and mantra structure but now reflects the deep inner language of Mussar and Hebrew meditation.

I. Structure Recap

Each practice includes:

• Mobility Pattern (walk, gesture, or step)
• Breath Pattern
• Hebrew Mantra (aligned with the Middah)
• Affirmation in Hebrew + English
• Mudra Pattern
• Cadence
• Targeted Integration

II. Refined Practices with Hebrew Mantra & Mussar

1. Fear → Trust | Root & Roll → “בטח ואחוז” (Trust and Ground)

Middah: Bitachon | בטחון

• Breath: Inhale 4-part / Exhale 4-part
• Mobility: Heel-to-ball step
• Hebrew Mantra (One syllable per step):
  “Bo-Tay-Ach Ba-Shem” (בּוֹטֵחַ בַּה׳ – “Trust in God”)
• Affirmation:
  Hebrew: “נפשי בטוחה, איני לבד.”
  English: “My soul is secure—I am not alone.”
• Mudra: Press palm into lower belly on exhale
• Integration: Calms fear circuits, builds vertical coherence

2. Anger → Patience | Contain & Step → “בלום ושאף” (Restrain and Breathe)

Middah: Savlanut | סבלנות

• Breath: Inhale 2 / Hold 2 / Exhale 4
• Mobility: Fist squeeze on hold, release on exhale
• Hebrew Mantra:
  “Erech Apayim” (אֶרֶךְ אַפַּיִם – “Slow to anger”)
• Affirmation:
  Hebrew: “אני מרגיש את הלהבה אך איני נשלט בה.”
  English: “I feel the flame but am not ruled by it.”
• Mudra: Thumb to ring finger (patience + digestion)
• Integration: Rewires impulsivity; opens reflective space

3. Sadness → Equanimity | Pulse & Glide → “נהר הדמעות” (River of Tears)

Middah: Menuchat HaNefesh | מנוחת הנפש

• Breath: Inhale 4 / Exhale 4 (add hum on exhale)
• Mobility: Gentle sway or hip-glide
• Hebrew Mantra:
  “Shalom L’nafshi” (שָׁלוֹם לְנַפְשִׁי – “Peace to my soul”)
• Affirmation:
  Hebrew: “צערי אמת, אך ליבי שלם.”
  English: “My sorrow is true, but my heart remains whole.”
• Mudra: Cross arms at chest (butterfly hold)
• Integration: Emotional coherence, grieving with grace

4. Craving → Contentment | Hold & Step Back → “די לי” (Enough for Me)

Middah: Histapkut | הסתפקות

• Breath: Inhale 4 / Exhale 4 (add whisper or soft “mmm”)
• Mobility: One half-step back every 4th step
• Hebrew Mantra:
  “Day Li” (דַּי לִי – “Enough for me”)
• Affirmation:
  Hebrew: “יש לי כל מה שאני צריך.”
  English: “I have all I need right now.”
• Mudra: Hands over heart, then open palms outward
• Integration: Disrupts craving loop, invokes sufficiency

5. Disorientation → Clarity | Name & Grid Walk → “שוב לדעת” (Return to Knowing)

Middah: Yishuv HaDa’at | יישוב הדעת

• Breath: Inhale 4 / Exhale 4
• Mobility: 4-step square walk pattern
• Hebrew Mantra:
  “Shiviti HaShem” (שִׁוִּיתִי ה׳ – “I place God before me always”)
• Affirmation:
  Hebrew: “אני כאן, אני רואה, אני יודע.”
  English: “I am here. I see. I know again.”
• Mudra: Trace a square on your palm with index finger
• Integration: Anchors awareness, reorients identity in clarity

III. Summary Table: Breathwalk + Mussar + Hebrew

Practice Name	Emotion Shift	Middah	Hebrew Mantra	Affirmation (English)	Key Movement
בטח ואחוז (Trust & Ground)	Fear → Trust	Bitachon	Bo-Tay-Ach Ba-Shem	“My soul is secure—I am not alone.”	Rooted step
בלום ושאף (Restrain & Breathe)	Anger → Patience	Savlanut	Erech Apayim	“I feel the flame but am not ruled by it.”	Fist pulse
נהר הדמעות (River of Tears)	Sadness → Equanimity	Menuchat HaNefesh	Shalom L’nafshi	“My sorrow is true, but my heart remains whole.”	Gentle sway
די לי (Enough for Me)	Craving → Contentment	Histapkut	Day Li	“I have all I need right now.”	Step back
שוב לדעת (Return to Knowing)	Disorientation → Clarity	Yishuv HaDa’at	Shiviti HaShem	“I am here. I see. I know again.”	Square walk

IV. Add-Ons

• Singing: Chant the mantra aloud on exhale for deeper entrainment
• Tallit wrap practice (if stationary): Anchor by folding edges of tallit over heart with affirmation
• Cycle Flow: Move through all 5 across a 25-minute walking meditation for full-spectrum retuning

Here is a siddur-style presentation of the integrated Mussar-Breathwalk practices,

Using traditional Hebrew formatting, sacred phrasing, and rhythmic alignment for use during personal prayer, walking meditation, or movement-based mussar. This format is designed for clarity, cadence, and kavvanah (intention), much like a daily amidah or tefillah companion.

סדר ההתכוונות בתנועה

Seder ha-Hitkavnut b’Tnuah

A Daily Mussar–Breathwalk Siddur

I. בטח ואחוז – Trust & Ground

Middah: בטחון (Bitachon)

Emotion: Fear → Trust

Use: When you feel scattered, anxious, or overwhelmed

מהלך נשימתי (Breath Cadence):

4-part inhale | 4-part exhale

One syllable per footstep

מַנְטְרָה (Mantra):

בּוֹ-טֵ-חַ | בַּ-ה׳

אַפִּרְמַצְיָה (Affirmation):

נַפְשִׁי בְּטוּחָה, אֵינֶנִּי לְבַד.

Nafshi betuchah, eineni levad.

“My soul is secure—I am not alone.”

תנועה מומלצת (Movement):

Walk with rooted heel-to-ball contact; press palm to belly at exhale.

II. בלום ושאף – Restrain & Breathe

Middah: סבלנות (Savlanut)

Emotion: Anger → Patience

Use: When feeling reactive or internally inflamed

מהלך נשימתי:

Inhale 2 | Hold 2 | Exhale 4

מַנְטְרָה:

אֶ-רֶךְ | אַ-פַּיִם

אַפִּרְמַצְיָה:

אֲנִי מַרְגִּישׁ אֶת הַלֶּהָבָה אֲבָל לֹא נִשְׁלָט בָּהּ.

Ani margish et halehavah, aval lo nishlat bah.

“I feel the flame but am not ruled by it.”

תנועה מומלצת:

Tighten fists gently on hold, release on exhale; walk slowly or stand.

III. נהר הדמעות – River of Tears

Middah: מנוחת הנפש (Menuchat haNefesh)

Emotion: Sadness → Equanimity

Use: When grieving or emotionally withdrawn

מהלך נשימתי:

Inhale 4 | Exhale 4 with hum

מַנְטְרָה:

שָׁ-לוֹם | לְ-נַפְ-שִׁי

אַפִּרְמַצְיָה:

צַעֲרִי אֱמֶת, אֲבָל לִבִּי שָׁלֵם.

Tza’ari emet, aval libi shalem.

“My sorrow is true, but my heart remains whole.”

תנועה מומלצת:

Gliding sway or walk; crossed-arm butterfly hold.

IV. די לי – Enough for Me

Middah: הסתפקות (Histapkut)

Emotion: Craving → Contentment

Use: When tempted by excess or impulsivity

מהלך נשימתי:

Inhale 4 | Exhale 4 softly

מַנְטְרָה:

דַּי | לִי

אַפִּרְמַצְיָה:

יֵשׁ לִי כֹּל מַה שֶּׁאֲנִי צָרִיךְ.

Yesh li kol mah she’ani tzarich.

“I have all I need right now.”

תנועה מומלצת:

Back step every 4 steps; hands over heart, then outward.

V. שוב לדעת – Return to Knowing

Middah: יישוב הדעת (Yishuv haDa’at)

Emotion: Disorientation → Clarity

Use: When foggy, distracted, or overwhelmed

מהלך נשימתי:

Inhale 4 | Exhale 4

מַנְטְרָה:

שִׁוִּיתִי | יְיָ | לְנֶגְדִּי | תָמִיד

אַפִּרְמַצְיָה:

אֲנִי כָּאן. אֲנִי רוֹאֶה. אֲנִי יוֹדֵעַ שׁוּב.

Ani kan. Ani ro’eh. Ani yode’a shuv.

“I am here. I see. I know again.”

תנועה מומלצת:

Walk square grid; trace box with fingers; align eyes to horizon.

סיום – Closing

At the end of your practice (1–5 cycles), recite:

רִבּוֹנוֹ שֶׁל עוֹלָם, תֵּן בִּי בִּטָּחוֹן לָלֶכֶת, סַבְלָנוּת לְהַשְׁתּוֹקֵק, שָׁלוֹם לָבוֹךְ, שֶׂבַע בְּתוֹךְ הַמַּחְסוֹר, וְדַעַת בְּתוֹךְ הַעֲרָפֶל.

Ribbono shel Olam, ten bi bitachon lalechet, savlanut le’hashtokek, shalom laboch, seva betoch hamachsor, v’da’at betoch ha’arafel.

“Master of the Universe, grant me trust to walk, patience to burn, peace to grieve, fullness amid scarcity, and knowing amid the fog.”