There are moments in art when a work does more than tell a story. It invites reflection. It opens space for dialogue. At times, it can even help us see the world, and each other, with greater clarity.

The film Cast Aside the Clouds aspires to be that kind of work—a quiet, searching story that moves beyond entertainment to become a space for moral inquiry and collective understanding.

At its center is Layla, a young Bahá’í woman in Iran navigating systemic persecution, and Sasan, a secular doctor shaped by the very structures that oppress her. Their relationship unfolds with tenderness and tension, revealing both the fragility and strength of human connection. When Layla is imprisoned for her faith, the story deepens into a reflection on moral courage, conscience, and the cost of seeing truth clearly.

The story is rooted in Iran, the cradle of the Bahá’í Faith, a land described in the Bahá’í writings as home to “the sore-tried and faithful followers of the Beloved of the world in the Cradle of the Faith” (The Universal House of Justice, 23 August 2022). These words evoke both a profound spiritual heritage and a long history of sacrifice.

One reason we were compelled to tell this story is the role of young people as agents of change. The film highlights how youth can question inherited assumptions, seek truth independently, and overcome entrenched prejudice. Through its depiction of the Bahá’í community in Iran, it reveals the damage caused by religious persecution, one of the most persistent barriers to building a just society. At the same time, it points to resilience, moral courage, and unity in the face of injustice.

Ultimately, the story invites viewers to examine their own assumptions, to think more deeply, and to recognize the capacity of young people to contribute to a more just and compassionate world.

This perspective resonates with the Bahá’í teachings, which place deep trust in the potential of youth. As Abdu’l-Baha wrote:

The youth must become distinguished in all the virtues of the human world—for faithfulness and sincerity, for justice and fidelity, for firmness and steadfastness… – The Promulgation of Universal Peace, p. 114.

Yet the film is not only about hardship. It is also about love across divides, the possibility of transformation, and the quiet strength of those who remain steadfast. Bahá’u’lláh wrote:

Be not grieved if thou performest it thyself alone. Let God be all-sufficient for thee. – Gleanings from the Writing of Baha’u’llah, p. 87

This spirit of perseverance is reflected in Layla’s journey. It echoes the experience of many Bahá’ís in Iran, who have endured decades of persecution with dignity, holding fast to their beliefs despite profound challenges.

At the same time, Cast Aside the Clouds reflects a broader shift, not only in the stories we tell, but in how we create them.

For many years, filmmaking has been shaped by control over narrative, production, and audience engagement. Success has often been measured by scale, visibility, and market validation. This project emerged from a different posture, one that values collaboration, openness, and humility.

Rather than presenting the film as a finished product, the process itself invited dialogue. It brought together multiple voices and perspectives, allowing the story to evolve through consultation and shared insight. This approach reflects a central principle of the Bahá’í Faith. 

Baha’u’llah wrote:

Consultation is the lamp of guidance which leadeth the way, and is the bestower of understanding. – Tablets of Bahá’u’lláh, p. 59

Consultation requires humility, a recognition that no single perspective is complete. It calls for listening, openness, and a willingness to be transformed by others.

Today, audiences are no longer passive recipients of stories. They engage, question, and contribute to the meaning of what they experience. The conversation surrounding a work has become part of the work itself.

From a Bahá’í perspective, this reflects humanity’s growing capacity for collective learning. As ‘Abdu’l-Bahá wrote:

The shining spark of truth cometh forth only after the clash of differing opinions. – Selections from the Writings of Abdu’l-Baha, p. 36.

Such consultation calls for humility. It invites participants to listen deeply, to set aside attachment to individual viewpoints, and to remain open to truth as it emerges through collective effort.

Storytelling can become one of the spaces where this kind of learning takes shape, where people encounter one another with greater empathy and understanding.

The way Cast Aside the Clouds came into being reflects this same spirit. It was supported by individuals who believed in its message and chose to help bring it to life. This kind of shared effort invites a rethinking of success.

In film, success is often measured in numbers, box office returns, streaming metrics, awards. But another measure may be more enduring. It may be found in the depth of engagement, the quality of relationships formed, and the sincerity of the effort. Bahá’u’lláh wrote:

Let your vision be world-embracing, rather than confined to your own self. – Gleanings from the Writings of Baha’u’llah, p. 29.

There is also a quiet power in the film’s scale. In an industry that often equates significance with spectacle, this story chooses intimacy. It does not try to be louder. It seeks to be more honest. And honesty, grounded in humility, has a way of resonating. As Bahá’u’lláh wrote:

The essence of all that We have revealed for thee is Justice. – Tablets of Bahá’u’lláh, p. 54.

Justice begins within. It requires a willingness to see clearly, to recognize truth, and to act with integrity, even when it is difficult.

Through the journey of its characters, Cast Aside the Clouds invites us to reflect on our own choices. How do we respond to injustice? How do we confront our assumptions? And how might humility open the door to deeper understanding?

Ultimately, the film points to a hopeful possibility. Storytelling itself can contribute to social transformation, not by asserting certainty, but by inspiring new questions and moving us to act differently. As Baha’u’llah wrote:

So powerful is the light of unity that it can illuminate the whole earth. – Gleanings from the Writings of Bahá’u’lláh, p. 90.

In a time often marked by division, even a modest work can help illuminate that light. When humility, unity, and sincerity guide our efforts, and when young people are empowered to act with courage and clarity, new possibilities begin to emerge.

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One of my favorite aspects of the Baha’i Faith, ranking alongside its teachings on racial equality, the harmony of science and religion, and a concrete plan for world unity, are…

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What is faith? If you ask people, you’ll get different answers depending on experience, age, belief, and knowledge. Essentially, faith means confidence in your own system of beliefs.  Through faith,…

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We’ve all felt our own anger, and we’ve probably all wondered, after the rage subsides, what to do about it. How can we control it, and move past it? “Where…

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Ayyā Somā (left) and Bhante Suddhāso (right), the co-founders of Empty Cloud Monastery.

Ayyā Somā

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Ayyā Somā

Ayyā Somā (left) and Bhante Suddhāso (right), the co-founders of Empty Cloud Monastery.

Ayyā Somā

Mindfulness is mainstream. There are mindfulness retreats that will set you back thousands of dollars. Entire sections of libraries and bookstores are devoted to the subject.

My kids learn mindfulness and meditation techniques in their public elementary school. Before my weekly yoga class starts, the teacher says a bunch of stuff about mindfulness, and setting intentions for our downward dogs and plank poses.

On the whole, I think mindfulness showing up in our culture in new ways is a good thing.

However, I do think there’s something off-putting about the “mindfulness industrial complex” – the expensive getaways and self-proclaimed gurus, who make promises about personal transformation they can’t necessarily keep.

And I’ve been looking for something different. I wanted to understand the theology that birthed the modern mindfulness movement. I wanted to understand how, by training your mind, you could actually create some kind of divine connection to yourself, to other people in your life, or even to a higher power.

In all this spiritual seeking I’m doing these days, it was time to go deep on Buddhism.

My mom was a lifelong Presbyterian who served as a church deacon, and hung artisan-made crosses around her house. But I also have clear memories of her sitting on her black meditation pillow in front of the window in her bedroom, eyes shut, breathing deep and audibly.

She had books by the Dalai Lama and Thich Nhat Hanh on her bedside table. Like a lot of Americans, she didn’t see Buddhism and Christianity as contrary to one another — they could be complements.

I wanted to understand what that could look like. My mom died 14 years ago and I can’t ask her, so I have to figure it out for myself. That means doing my own research and having my own experience with Buddhism. And what better way to do that than spending time at an actual monastery?

Now, I do not want to suggest that showing up at a Buddhist monastery for three days taught me everything I need to know about Buddhism or mindfulness. Obviously not.

But it did help me understand why more and more Americans are converting to Buddhism, or even, if they don’t go all in that way, they are finding elements of that tradition that they can incorporate into their own spiritual life and identity.

So where do you go to learn about the ancient wisdom and revelation of the Buddha? New Jersey of course. And a monastery called Empty Cloud, which seemed perfectly on brand.

Yes, I, too, want to be like an empty cloud! So my producer Lee Hale and I drove five or so hours from Washington, D.C. to West Orange, N.J.

Two Buddhist monks run Empty Cloud. Their names are Ayyā Somā and Bhante Suddhāso. Ayyā Somā is Italian, and before she shaved her head and put on the robes, she was a fashion journalist.

Empty Cloud Monastery in West Orange, New Jersey.

Courtesy of Empty Cloud Monastery

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Courtesy of Empty Cloud Monastery

Empty Cloud Monastery in West Orange, New Jersey.

Courtesy of Empty Cloud Monastery

Bhante is a soft-spoken guy from Colorado with small, round glasses. He grew up in a conservative evangelical family and found Buddhism after college.

They welcome us with tea and give us the basic instructions for staying there: No makeup or any other physical adornments. No fancy clothes. Monks always eat before the lay people like us who stay there, and, even when it’s not an official silent meditation time, everyone needs to walk around sort of quietly and keep conversation at a moderate volume.

I spent most of my time with the Empty Cloud monks inside the monastery for meals, meditation, and dharma talks — which are like sermons or spiritual lessons.

But we did take one field trip — just a few miles away — to the campus of Rutgers University, where five of the monks walked into a frat house. Yes, it sounds like the beginning of a problematic joke. Even the monks recognized how surreal the scene was.

They went to campus to do something called “almsgiving.” Meaning they hold a bowl and wait for people walking by to offer them some food, since monks of this Buddhist tradition can’t make or buy themselves meals.

They’ve all got shaved heads and they’re wearing traditional orange robes with sandals. Tevas seem to be the preferred brand in this group.

They situated themselves in a line in front of a shopping mall full of retail shops and casual dining options. They definitely stood out, and at one point the mall manager came out to see if they were staging some kind of protest.

She let them be, but the monks weren’t having a lot of luck. People walked by and smiled, but they didn’t really get what was happening.

So a young woman who’s staying at the monastery called up a friend of hers who is a student at Rutgers. He rallied his frat brothers, and they showed up a couple minutes later to escort the monks a couple blocks away to their frat house, for takeout tacos.

A handful of college guys, mostly wearing pajama pants and hoodies, show the monks into the main living room — and yes, it is a SCENE. Red solo cups lying in one corner. A box of Franzia wine and random hot sauce on one table. A bong on another. The whole place smells like weed. Ayyā Somā makes small talk with the young men, and asks what a fraternity is really about. Just to be clear — she doesn’t understand what a fraternity is because she’s Italian, not because she’s a monk.

Monks from Empty Cloud Monastery visit a fraternity outside Rutgers University in New Brunswick, New Jersey where they were offered lunch.

Lee Hale

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Lee Hale

Monks from Empty Cloud Monastery visit a fraternity outside Rutgers University in New Brunswick, New Jersey where they were offered lunch.

Lee Hale

One of the guys responds. His name is Michael Porucznik. “It’s like a social group, mostly, I would say.”

To be honest, all this feels sort of awkward. I’m a little worried these guys might be messing with the monks. But, they’re respectful and they’re asking legitimate, thoughtful questions. The mom in me is sort of proud of them – even though it’s clear that some of them are ditching class.

Ayyā Somā asks the students what inspired them to make offerings.

Michael sits up on a worn-out red couch and sort of stutters into his answer. “I very much admire people who discipline themselves to like a specific aspect of life. And I feel like it’s also good karma.” Everyone laughs. “We also think it’s good karma,” Ayyā Somā replies.

Chatting with a bunch of monks for a half an hour isn’t likely to turn these guys into Buddhists. But who knows what seeds the conversation has planted in their 20-year-old brains?

And that’s sort of the deal with Buddhism. There’s no proselytizing. In the car on the way back to the monastery, Bhante Suddhāso tells me it’s just the opposite. “Buddhists play hard to get,” he says.

Which is maybe why it’s appealing to a lot of people: Buddhist monks might end up at your frat house for tacos, but they’re not going to knock on the door to try and convert you.

In fact, most of the time, they’re at their monastery doing their own individual spiritual work.

Just before the pandemic, they moved their home base from Queens to this center in West Orange.

They got a great deal on the place from the Augustinian monks who had lived there before. The Catholics were downsizing and moving west, and Ayyā Somā and Bhante Suddhāso, the co-founders of Empty Cloud Monastery, needed more space.

“They were just really overjoyed that another group of monks wanted to take over the monastery,” Bhante Suddhāso told me.

The building itself has a medieval castle vibe. There’s a stained glass window in the meditation room with an image of Noah’s Ark on it, and there’s a cross on the roof.

For now, the monks jokingly say the cross stands for the four noble truths — which Ayyā Somā says can be distilled to this from the Buddha’s teachings:

“All he ever taught was suffering, the cause of suffering, the end of suffering, and the way out of suffering. So that’s all we are practicing is that, um, for the cessation of suffering.”

Which sounds great, right? No one wants to suffer. I don’t want to suffer. But I needed to understand why pulling away from modern life, the way monks do, alleviates suffering.

Because it’s no joke what they have to give up. They pledge to live in celibacy. No meals after midday. No intoxicants of any kind. No pop culture. No money.

“The word renunciation for some people has a negative connotation,” Bhante says. “But for us, renunciation means recognizing that we don’t need something in order to be happy.”

For example, he explains, “When I was a lay person, which was a very long time ago now — 15 plus years ago – I needed to always have music playing.”

If it wasn’t music in the car, he was listening to headphones. “Like, it was just constant. And so, then getting into this life, it’s like, well, one of our rules is that we don’t listen to music. So, clearly, I thought I needed that, but I don’t need it.”

“Do you miss music, though?” I ask. “No,” he replies with a laugh.

Ayyā Somā chimes in: “Essentially, from the fear of missing out from FOMO, we go to JOMO, the joy of missing out.”

They point out that this level of renunciation only represents about 1 percent of Buddhists worldwide.

I still don’t understand exactly what these two get out of this really restrictive life. What is Buddhism freeing them from personally?

And I really want to know what they make of the fact that when I Googled “Buddhist retreat,” a whole slew of places popped up where I could probably also get a hot stone massage and a facial peel.

The monks of Empty Cloud Monastery worship with members of the public. The monastery opens its doors to whoever is curious about Buddhist teachings.

Suparman W/Courtesy of Empty Cloud Monastery

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Suparman W/Courtesy of Empty Cloud Monastery

The monks of Empty Cloud Monastery worship with members of the public. The monastery opens its doors to whoever is curious about Buddhist teachings.

Suparman W/Courtesy of Empty Cloud Monastery

As I was about to ask this question, we hear a bell ring and Bhante Suddhāso tells me we can take up the matter in the dharma hall.

Turns out, monks are highly scheduled people. It’s time to move to a different room, where we join the other residents — the lay people who stay at the monastery for days or weeks at a time. We’re all situated on individual meditation pillows, with the monks facing the rest of us at the front of the room. Everyone sips tea and eats small pieces of cheese and dark chocolate … the only approved evening snacks.

There’s a big golden statue of the Buddha on the mantle above the fireplace. Bhante Suddhāso pets Teddy, the black monastery cat, and I get another swing at my question.

I ask him what he makes of how mindfulness has made its way into the mainstream of American culture. Like, is that a good thing or a bad thing?

“I think it’s mixed,” he tells me.

“The Buddha does identify mindfulness as being a wholesome characteristic of mind, so wholesome in the sense that it’s, it’s beneficial that it brings happiness, it leads towards awakening,” he explains. “But it’s still only one factor of the eightfold path. So, if one is only practicing mindfulness, then at best you’re practicing, uh, 12.5% of Buddhism. Which is not a complete path to awakening. So it’s kind of like if you’re making a cake and a cake calls for eight ingredients, and you’re like, well, I’m just going to leave out seven of those ingredients. Well, that’s not a cake, that’s a bowl of raw eggs.”

Here at the monastery they’re interested in the whole cake. Which involves rising before sunrise, chores in the house and the yard, and finishing your meals before noon. Being on this path also means letting go of the big things you can’t change, and focusing on what’s happening in your own consciousness.

I’ve dabbled in meditation over the years. I started as a way to deal with my own grief after my mom died from kidney cancer.

But the longest I’d ever sat and tried to meditate was, maybe, 15 minutes. So, when it was time to go down to the meditation hall for an hour of silent sitting, I was a bit freaked out.

I situated myself on my meditation pillow, my eyes closed, and took in some deep breaths, like everyone else was doing.

This wasn’t a guided meditation for beginners. There were a few monks in the room with about six other residents, and it was clear they knew what they were doing.

Me, not so much. Bhante Suddhāso had told me to come up with a mantra and just say that over and over. He suggested the words “loving kindness,” so I went with that.

Breathe in, breathe out. Loving kindness. “Yes,” I thought, “I am killing this meditation.”

Then it started to unravel: “Are they seriously not going to feed us dinner? Did my kids get a ride to baseball tonight? How am I going to sleep here? Wait, no … Loving kindness. Loving kindness. Kindness. Do the monks get to pick out their own robes? Does Ayyā Somā miss make-up? It’s really hard to do a smokey eye.”

Needless to say, I didn’t reach any higher level of consciousness. But there were people who seemed to have.

When I snuck a peek during the meditation, I caught a glimpse of this young woman named Katie McKenna. She’s not a monk, but she was sitting perfectly still, no fidgeting. And she was always smiling. She had definitely figured something out.

I caught up with her later and we chatted for a bit. She said she’s been a Buddhist for about 10 years. She was laid off from her tech job earlier this year, and after that happened, she hightailed it to her happy place – the monastery.

She tries to visit monasteries whenever she can. She used to suffer from a lot of anxiety, but she says Buddhism has changed that: “I hardly ever have anxiety anymore. I just feel a lot of joy.”

“I grew up in Indiana,” she continued. “So, there’s a lot of Christianity around around me. And I feel like people would just proselytize and tell me, like, this is the way. So I feel like I’ve just had this innate trust with Buddhism because there was this teaching – to come and see for yourself.”

I asked if there was any part of her that wanted to go all in and become a monk?

“Yeah. That does come up for me from time to time. It’s come up for my boyfriend, too, actually. We broke up for a little bit in September, briefly, ‘cuz we were both struggling with, like fully giving ourselves to the relationship because we both had this inclination in our mind towards monasticism.”

They stopped watching TV and movies. No music. No dinner. They meditate for long periods of time every day.

“The cool thing about this path,” she says, “is, it just starts happening to you.”

It definitely wasn’t just happening to me. I mean, I’d only been at this for a few days, but I was more interested in a form of Buddhism that let me live in my actual life. I needed to talk to someone who wasn’t about to shave her head and move into the monastery.

I found Sudha Ram.

Sudha wasn’t staying at the monastery like the others, but she lives in the neighborhood and comes over a lot.

Within a few minutes of talking with her, it becomes clear that she has endured a lot of disappointments in life. And right now, she is working through problems in her marriage. She tells me that Buddhism has taught her things that her Hindu faith never did.

“If you don’t love yourself and put yourself in front of others, who’re not gonna give you love, you’re not gonna be successful. So I give loving kindness to myself. I give loving kindness to the other people who need to be given loving kindness. That helps a lot because the anger, the rejection, and, you know, the ill feeling, come often.”

I think she’s about to share more about her relationship with her husband, or her kids, or something about work. But she starts telling me about her dog. A golden retriever named Simba who died not long ago. The dog came to her in her dreams.

“He came to me and he said, ‘mom, what did you learn from me?’ I had to think, what did I learn from him? I know he was very loving. He was a golden retriever. He loves people, he loves pets, he loves everybody.”

“So I said, ‘yeah, you are very loving.’ And he said, ‘Mom, you are very loving, too. But you still have judgment. You still judge. I’m not. I love everybody. So that’s the difference.’ ”

I know how bizarre this sounds. I’m sitting in the basement of this Buddhist monastery, talking with this woman I barely know, about her dead dog who talks to her in her dreams. And tears are welling up in her eyes and then in mine.

And I get that her grief and loneliness are bigger than this story. And we hold hands briefly across a table. And I share my own losses with her. And none of it is healed, but there is a comfort in that shared intimacy between strangers.

Letting go may be the Buddhist precept for ending suffering. But I think, just as important as the letting go is the letting in. Letting monks into the frat house. Letting a journalist into your monastery. Letting a stranger into your grief.

Yes, the ultimate enlightenment happens internally — when you free your mind from attachment and longing. But awakening also happens when you are willing to step into the breach with someone else. To be present in their pain and have them witness yours.

Pali is the ancient language of Buddhism, and Ayyā Somā told me that her favorite Pali word is “kampa”.

“Which literally means ‘trembling together.’ Sometimes we focus a lot on our trembling, or the trembling of the other person. But we don’t realize that it’s actually the same trembling, and we’re all trembling together.”

Buddhism may teach that the individual has the power to ease their own suffering, but true contentment requires us all to care about each other. It’s not just about being alone in our mind on the mat. Buddhist monks still have to engage with the rest of the world. And the world has to engage back. We share our stories with strangers and absorb one another’s grief.

We tremble, together.

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Dr. Phil McGraw and Dr. John Whyte

Most health care professionals know they can’t fully assess patients’ health without looking at social determinants, the nonmedical factors that influence health outcomes. Income, housing, quality of schools, access to fresh produce and other factors play an important role in wellness. But there’s one we don’t fully acknowledge: the role of faith.

Faith, spirituality and a sense of purpose all have a beneficial effect on one’s emotional, physical and mental health.

This connection is well-established by researchers. Belief in a divine plan for one’s life can foster optimism and hope − attitudes that can boost mental and physical health, according to an analysis of more than 40 studies. Spiritual practices, such as prayer, can reduce stress and anxiety. 

Spirituality and faith can even affect our physical health. According to a study published in the Journal of Health Psychology, religiosity, spirituality and frequency of prayer have been tied to lower cortisol levels.

Religious observance can boost immune system

In a study of more than 1,700 older adults, researchers at Duke University Medical Center found that those who practice religion had better immune function than those who didn’t. The findings persisted even when researchers adjusted for other factors that could impact immune system function, such as depression or chronic illness. The researchers suggest that the shared promotion of positive thoughts or experience of worship and adoration may help explain the physical health benefits.

Here’s how physicians at the Mayo Clinic sum up research on the topic: “Most studies have shown that religious involvement and spirituality are associated with better health outcomes, including greater longevity, coping skills, and health-related quality of life (even during terminal illness) and less anxiety, depression, and suicide.”

We also know that some health benefits can be more pronounced in organized religion than in belief itself. For example, if you’re a member of a house of worship, you’ve likely noticed that few people attend services alone. Just as important as the internal attitudes religion can foster are the social connections it can bring.

An epidemic of loneliness and a lack of community have contributed to a rapid rise in “deaths of despair” from suicide and substance abuse. Belonging to a faith organization can foster the sense of community that’s missing in so many people’s lives.

Does manifestation work?How this TikTok trend can help you. And how it can’t.

Friendships and social support can lead to better health

People who attend services regularly tend to have more close friendships, which can in turn lead to better health outcomes. One study found that cancer patients who belonged to a church choir reported better vitality and mental health despite no changes in their physical condition. Simply having social support and coming together to sing was enough to improve their sense of well-being.

Harvard researchers have also found that men and women who attend services weekly reduce their risk of dying a death of despair by 33% and 68%, respectively.

This social aspect can apply some positive peer pressure as well. Many healthy behaviors are what psychologists call “socially contagious.”

A recent study found that Black Americans who were more involved with their house of worship had better cardiovascular health partly because their community helped them make lifestyle changes, such as quitting smoking or eating healthier. It’s easier to reach your health goals when someone else encourages you and holds you accountable.

Despite the proven health benefits, religiosity is on the decline in America. The fastest-growing religious segment of the U.S. population is now “nones” − those who profess no religion.

We’re not here to evangelize, but as a doctor and a mental health professional, it’s important to note that a decline of religion and spirituality seems to be associated with potentially negative health effects.

You don’t have to join your nearest house of worship to enjoy good health. Your faith or sense of purpose, if any, is on you. But health is as much a matter of the soul as of the body. If you have a sense of faith, cultivate it. If you don’t, seek out places or situations that bring you a sense of connection and hope through meaningful relationships.

Dr. Phil McGraw, Ph.D., is one of the most well-known mental health professionals in the world and the host of one of daytime TV’s top-rated programs, “Dr. Phil.” Dr. John Whyte is chief medical officer of WebMD.

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work life balance 
Image via Simon Abrams / Unsplash

Work-life balance — it’s the topic of countless self-help bestsellers. A quick internet search will turn up blog posts, courses, conferences and more, all devoted solely to this topic. Yet, with all the research and resources available, no one seems to have found the exact solution for maintaining this balance. 

Unfortunately, there’s no one right answer. You will never find the method you need to consistently have all your ducks in a row, feel perfectly at peace at work and generally have your pieces together. 

This doesn’t mean you’re doomed to misery and overworking. In fact, the opposite is true. What does a Godly work-life balance look like? How does it differ from popular worldviews and how can you trade your constant stress for contentment? To achieve lasting balance, you must shift from a you-centered worldview to Christ-centered thinking. 

Defining Work-Life Balance

In general terms, work-life balance is a juggling act between the demands of your job and your personal life. However, the “ideal” work-life balance is different for everyone. 

For some, it looks like a seamless blend between the two, with a work-from-home job where you can fold the laundry on your break and no one asks questions. For others, it’s compartmentalizing your work and home life with clear boundaries. 

Ask 10 people and they’ll each give you a slightly different answer. To better understand what work-life balance is for you and how your faith shapes it, you need to have a more profound knowledge of the differing perspectives on work and rest.    

Perspectives on Work and Rest

Worldly views of work and rest typically misalign with God’s plan for His people. 

How the World Views Work

The world’s views on work consist mainly of two contrasting ideas — either live to work or work to live, neither of which is well-balanced. Those who live to work prioritize their careers above all else. They love their job and are willing to work through the night. They answer their emails and phone calls wherever they are. The live-to-work group is your quintessential workaholic. 

On the other side of the spectrum are those who work to live. They can’t wait to clock out at the end of the day and get home or head out to happy hour. They live for the weekend and dread getting up on Monday. Their job is a means to an end, a way to support their lifestyle and pay the bills.  

God’s Plan for Work

From the very beginning, God’s plan was for man to work. Genesis 2:15 says, “The Lord God took the man and put him in the garden of Eden to work it and keep it.” (ESV) Even in a perfect paradise, before sin entered the world, God gave man a job. Work was not the result of the Fall — sin only made work more difficult.  

Jesus worked as a carpenter and then began his ministry to a blind and deaf people, healing their souls and bodies. He walked countless miles to teach about the wonders of heaven and glorify God, His Father.

Paul, a prolific teacher and martyr, wrote about work in his second letter to the Church in Thessalonica. He reminded them:

6 Now we command you, brothers, in the name of our Lord Jesus Christ, that you keep away from any brother who is walking in idleness and not in accord with the tradition that you received from us. 7 For you yourselves know how you ought to imitate us, because we were not idle when we were with you, 8 nor did we eat anyone’s bread without paying for it, but with toil and labor we worked night and day, that we might not be a burden to any of you. 9 It was not because we do not have that right, but to give you in ourselves an example to imitate. 10 For even when we were with you, we would give you this command: If anyone is not willing to work, let him not eat. 11 For we hear that some among you walk in idleness, not busy at work, but busybodies. 12 Now such persons we command and encourage in the Lord Jesus Christ to do their work quietly and to earn their own living.  

He wanted to set a good example for the young Church. Work is a gift from God. It allows you to provide for yourself. It gives you the opportunity to serve others with your time and money. It also keeps you from bad choices you might make in idleness.

How the World Views Rest

When it comes to rest and relaxation, there are likewise two opposing positions. Those who live to work view rest as an unnecessary and frivolous activity. Taking time away from their jobs to relax could hurt their bottom line. They’re more concerned with making more money than finding good ways to care for themselves, their families and others. 

The work-to-live crew views rest as a right. They go to their 9-5 because they must, while they do their “real living” outside those hours. Most people in this camp view work as getting in the way of their relaxation. 

God’s Plan for Rest

God says rest is important — in fact, he commands it:

8 “Remember the Sabbath day, to keep it holy. 9 Six days you shall labor, and do all your work, 10 but the seventh day is a Sabbath to the Lord your God. On it you shall not do any work, you, or your son, or your daughter, your male servant, or your female servant, or your livestock, or the sojourner who is within your gates. 11 For in six days the Lord made heaven and earth, the sea, and all that is in them, and rested on the seventh day. Therefore the Lord blessed the Sabbath day and made it holy.” (ESV Exodus 20:8-11)

Under the old covenant, God laid out a plan for his people to rest. He knew they needed time to physically recuperate from their daily labors. However, He also wanted a day for them to rely solely on Him. To take a Sabbath, His people needed to trust that God would take care of their needs. 

Though you’re no longer under the old covenant, you still need to rest. God created humans to need downtime. Your brain needs time for sleep to recuperate. Sleep and relaxation allow your body to recover from stress and stay healthy. 

How Your Faith Influences Your Work-Life and Rest

According to God’s great plan, Christians need both work and rest, so your quest for work-life balance isn’t completely fruitless. The only way to find true balance is to rely on your Creator rather than yourself. If you’re someone who feels they deserve rest and time to do nothing or you feel you should be free to work as much you like so you can grow your wealth, your priorities are wrong. These thoughts are you-centered and they detract from your relationship with God. 

He made you to rest and work. He even equipped you with the Holy Spirit to teach you how your faith influences your work life and rest. When you get the nagging feeling to stop checking work emails at home and spend time with your spouse or turn Netflix off during a long binge, it’s the Spirit at work in your life guiding you to a better balance.  

So, how are you to work and rest?

You should work wholeheartedly and devote yourself to it during your scheduled hours. Colossians 3:23 puts it this way: “Whatever you do, work heartily, as for the Lord and not for men…” (ESV)

Instead of working only for yourself, your boss or money, you should do your job as if you’re working for God. Glorify him in your behavior. Maintain a kind heart and virtuous tongue. As Paul tells the Church in Philippi, “Do all things without grumbling or disputing…” (ESV Philippians 2:14).

Yet, work isn’t the only thing you need as a Christian. You need God’s rest. Yes, a break from your 9-5 is pleasant, but simply getting away from work isn’t the point. This is the time for you to pour into your family and others. Physically rest so you can stay healthy. Most importantly, you need rest time to grow closer to God and give him praise and glory. 

Jesus perfectly describes the Christian work-life balance in Matthew:

28Come to me, all who labor and are heavy laden, and I will give you rest. 29 Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. 30 For my yoke is easy, and my burden is light.” (ESV Matthew 11:28-30)

Both work and rest are found through Christ. Whatever work He sets for you, He equips you for and yokes Himself to you to bear the burden. In Him, your soul and body can find rest. 

The Impact of Religious Views on Taking a Vacation

Since God designed your rest to be a reliance on Him and a chance to refocus your priorities in a Christ-centered manner, what is the impact of religious views on taking a vacation or spending an evening chilling on the couch? 

Being a Christian doesn’t mean giving up all pleasure. Jesus says, “The thief comes only in order to steal and kill and destroy. I came that they may have and enjoy life, and have it in abundance (to the full, till it overflows).” (AMPC John 10:10) You weren’t created solely to exist. You live to bring glory to God, enjoy and explore His creation and praise Him.

As long as you’re making decisions in accordance with your faith and being good stewards of your money, there’s nothing wrong with enjoying a family game night, going out with friends or traveling the country. Use the time to connect with God and others, leaving your worldly cares behind. 

Behave Like an Image Bearer

As a Christian and image bearer of God, your daily calling is to become more like Christ, learning “22to put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires, 23 and to be renewed in the spirit of your minds, 24 and to put on the new self, created after the likeness of God in true righteousness and holiness.” (ESV Ephesians 4:22-24)

You should model God’s plan from the beginning. He spent six days creating the world and then rested on the seventh. He calls you to do the same. Do your work with diligence to glorify Him, not yourself, and take time for rest to heal and connect with Him and others. 

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