Fixing Your Fire [Honor] - 003 Deliberate Body Language

Wind-of-Earth-of-Fire: Deliberated Movement

With siyata d’shmaya, we are up to discussing kavod (honor) that stems from wind-of-earth-of-fire. We have explained that honor stemming from “earth”-of-fire is the effect of “heaviness” caused by honor. Wind-of-earth-of-fire, in particular, refers to a nature to perform certain deliberate movements, due to the heaviness caused by the honor. A classic example of this is what the Mesillas Yesharim describes, that a conceited person who is self-conscious about receiving honor might walk in a certain deliberate, slow manner, in order to appear humble.

The Inner Workings Behind Deliberate Body Language

The root of this matter is because the word “kavod” (honor) is from the word k’veidus, “heaviness”, and there can be “heaviness” within one’s movements. When a person is showing heavy, deliberated movement, this can either be his own doing, or it can be because he is copying another person.

Often teenagers and adolescents will someone older than them whom they consider an honorable person, like if he is someone of status, and they will want to immediate the body language of that dignified person. They will move in a certain deliberate way, changing their own body language, in order to imitate another person whom they idolize.

Sometimes a person will literally imitate another’s movements, but sometimes it is a result of learned behaviors that were absorbed by them unconsciously. They teach themselves, subconsciously, to imitate the movements of the person whom they want to be like. In some cases, a person will act this way because it is his nature to act this way, but in other cases, it stems from false honor, and it is an example of the “world of falsity” which dominates many peoples’ lives.

It is especially common with teenagers as they begin to mature, who may alter their body language in a certain way and move in a certain way, so that they can fit into the image in their minds that they have formed for themselves, which they believe will enhance their esteem in the eyes of others. 

In any case, the movements become deeply absorbed into their subconscious, and these movements are entirely learned behaviors that came from outside of their true self. They are imitating and copying the movements of others, absorbing the movements that they pick up from outside of themselves and bringing these various movements into themselves.

However, there are other cases in which the deliberate movements of the person are stemming from the “heaviness” contained in the trait of honor, which is from the person himself, as opposed to being picked up from external forces. As we know, there is holy honor and there is impaired honor; here we are discussing the impaired use of honor, and one of the impaired uses of honor is when a person is acting in a way that isn’t stemming from his true self.

Often a person will be unable to explain, on an intellectual level, of why he acts with these deliberate movements. We can that see when people get older and more mature, they generally move slower. It seems to people, for some unexplainable reason, that the more dignified a person is, the more deliberate and heavy his movements are.

But if we understand this deeply, it really stems from the trait of kavod\honor in the soul, which will manifest in the form of k’veidus\heaviness. This is the deeper reason of why people usually attribute slow, deliberate movement as a sign of honorable, dignified status. Although logically this cannot be explained, this is the subconscious belief in the person, when he has taught himself to copy a certain kind of body language. A person might be aware that this is his belief, and he won’t be able to explain why he thinks that way, but that is his belief.

Thus, deliberate movements, which are a form of k’veidus\heaviness, are rooted in kavod\honor. The movements will differ with each person, so they are not always the same.

If the movements were picked up from external sources, the movements of the person will imitate exactly the source that they were picked up from. If the movements are coming from within the person, they will look like how the person perceives what would make him appear more dignified in the eyes of others. He will move his hands and feet in a certain way and adopt certain facial expressions, accordingly.

Let us understand the following about these particular kinds of movements – the kind that stem from within the person and which are shown outwardly.

The Three Factors That Affect Physical Movement: The Soul, The Body, and Honor

There is a “ruach chaim”, (lit. the “life spirit”), an inner energy flow that is deep within the soul, which is the source of all a person’s movements. Above that inner flow of energy is the physical body of man (the guf).

When a person’s movements are “as light as an eagle” – the ideal kind of movement, which Chazal describe – the movements stemming from the “ruach chaim” are light, and the body’s movements will follow accordingly, moving lightly. The movements of the soul are always lighter than the body’s movements, of course, because the body is heavy, whereas the soul is not.

The heavier a person’s body is, the heavier his movements will be. For example, a heavy person usually moves slower, whereas a skinny person who doesn’t weigh that much will usually move quicker. But when kavod\honor becomes dominant, another source of heaviness enters the scene. We will explain what this is.

Before we proceed, let’s review that every person has movements that stem from an inner source, his soul, which is called “nefesh chayah” (a living spirit) and which contains an inner energy flow [ruach chaim] that causes him to move, and there is also the physical body which covers the soul, which is another source of movement, which can [either] slow down the movements of the soul [or become aligned with the light movements of the soul]. In ‘between’ the movements of the soul and the movement of the body is another source of movement, which can cause heavy movement: the trait of kavod, honor. When honor is a dominant force, the physical movements of the body will become slower, heavier, and more deliberate.

Thus, the root of one’s movements is a light of kind of movement, which comes from the soul, which can become slowed down by the external layer covering it, which is the soul’s trait of honor; and the movements can be slowed even further by the physical body which covers the external layers of the soul, making the body move slowly and heavily. It is not simply because the body is moving slowly. It is coming from the “heaviness” contained in the trait of honor, which is in the external layers of the soul (in the “animal” layer of the soul, the nefesh habehaimis) that can become manifest in the physical body which wraps around it.

How Deliberated Movements Can Breed Laziness

That being the case, sometimes kavod (honor) can breed the trait of laziness. Laziness is a form of heavy, deliberated movement, and it is rooted in the element of earth, and honor creates its own form of inner heaviness.

The honor that stems from wind-of-earth-of-fire, which causes the body to have deliberate movements, is really an expression of “ruach chaim” that has become impaired by the trait of honor that exists in the “animal” level of the soul, and when it manifests in the physical movement of the body, it awakens laziness. Laziness can be connected with honor, and this forms a different kind of slowed physical movement. The person will then teach himself to believe that these movements are his own.

Now, if a person is aware of himself, he is aware of the “world of falsity” that lays inside him, and he knows that he is apt to adapt certain movements which aren’t true to who he is. But the less self-aware that a person is, the more his earth-based movements will combine with his honor-based movements, which will cause his body to move in heavy, deliberated manner. He will move slowly and in a deliberated manner due to two factors: because of the impaired use of honor which is stemming from his “animal” level of the soul, and because of the trait of laziness.

Where will the difference between these two sources of movement come to play? There is a big difference, as we will soon see.

Repairing Deliberate Body Language (Externally Sourced)

Let us consider how we need to begin rectifying deliberate movement.

If the movements were picked up from external sources, that means the person taught his body language to imitate another person’s, and the avodah upon the person is avoid stop copying other people, and “to be who I really am”. But if the deliberate body language is stemming from within the person (the “heaviness” rooted in the trait of honor, which can also be linked with laziness), what is the way to fix this?

Repairing Deliberate Body Language (Internally Sourced)

The external part of the job here is to learn how to act normally when he is amongst others, and not to show any signs of body language which are considered weird. But there is also inner work that the person has to do: he needs to let the “ruach chaim” (the inner energy flow) within him to flow.

The following is a subtle point about the soul to know. Most people are not of their inner forces that are beyond their actions, words, and thoughts. But there is an inner source which provides vitality to all of one’s actions, words, and thoughts, and this is the “ruach chaim” (the inner energy flow) found deep within man.

The “ruach chaim”, at its foundational level, is as “light as an eagle”, and it is revealed within the soul’s abilities in the form of ratzon, the will. The word “ratzon” is from the word “ratz”, to “run”, because the will moves very quickly. The thoughts, the speech, and the deeds of a person can constrict the will and prevent it from being actualized, but in its initial state, the will moves very quickly, and if it wouldn’t be prevented by any of the thoughts, speech, or deeds that ‘intercept’ it, it would manifest itself very quickly, and even instantaneously.

The will ‘runs’ very quickly. But since the will has to pass through the outer garments of the soul, which are the thoughts, the emotions, the speech, and the deeds, the will becomes slowed down. However, with the more that a person gains control over his power of “inner silence” (sheket), in addition to the ability of deep mental reflection (hisbonenus) into his soul, he will become aware of not only his deeds, emotions, speech and thoughts, but he will even identify the quick movements that characterize the will.

This does not mean of course that he should quickly fulfill the desires of his will when he discovers them. Understandably, he will need to carefully consider following his will or not, using his power of free will; sometimes the will want something good, and sometimes it wants something that is not good. The point is that part of one’s inner avodah is to identify his inner movements, which are stemming from his deep flow of energy that sustain him, the “ruach chaim”.

If a person identifies it and connects to this inner point, he will have an easier time when old age arrives, because when the body is old and weak, it cannot perform as much, which can feel very disheartening; but if one has learned to connect to his will as the source of all his actions, he is aware of the will within him which is constantly active, and this revitalizes him in his old age. In fact, old age is an opportunity for the will to become exposed, and if a person had been used to identifying the will already from before old age, it will only get stronger in old age, when a person cannot perform as much in the area of action and instead he is left with the power of the will.

If one has already uncovered the will by listening to himself deeply amidst inner silence and deep reflection into his soul, he has revealed the source of his energy and all of his movements in his life; he reveals the inner “wellspring”, the energy source found deep within him, which only increases with time, the more it has been exposed.

If a person’s movements are stemming from this deep source - the ruach chaim - he will then see how kavod\honor greatly weighs him down, and as a result, he will begin to abhor the “heaviness” caused by kavod\honor, which stops his energetic movement.

How Connecting To The Inner Energy Flow Can Change Deliberate Body Language

When a person is living by rote, he will not realize how his movements are deliberate and heavy, as others around him, and that’s how he lives and he feels fine. But if a person gets his vitality in life from the inner source of vitality in himself, his physical movements will become lighter.

As an example, when Yaakov Avinu heard the good news that Yosef was alive, he suddenly felt lighter and he was able to move very lightly and quickly to go see Yosef. This is just as an example of the idea, that when the inner source of movement is exposed, the person’s movements become lighter, and he will naturally be drawn towards light movement, so he will find himself recoiling from the heavy movements that stem from kavod\honor that slow him down.

Understandably, the point we are describing here cannot be applied by all people. First of all, most people will have a difficult time understanding what exactly we are describing here. Most people are aware of the area of our deeds, speech, and thoughts, and they certainly know what the will is, but the source of the will is not identified by most people.

Here we are describing an inner kind of awareness, where you are aware that your inner will is responsible for all that motivates you in how you act, and that it is the “ruach chaim” which is always active within you; it gives you vitality and it moves you to act. This is not something to be intellectually aware about, but an inner, palpable kind of awareness, that it is motivating you to act. When you are aware of it, you will feel that the deliberate movements which are rooted in the trait of honor are like an iron wall that prevents your inner movements of the soul from moving lucidly as they should.

The lack of awareness to this is greatly amplified in children, who are not aware of the source of their movements at all. They eat, drink, move around and jump around without any awareness of the source that is causing them to move; they have not yet uncovered their “ruach chaim”. When a person gets older, he can purify himself inwardly, which will let his inner movements come forth. Of course, no one can be perfect at this. But he can succeed in preventing the outer layers of the soul from slowing down the inner movements of the soul.

When one reveals the “ruach chaim” from within him, he will develop a natural sense that inspects his own movements which makes sure that they are true to his self. The more a person connects to it, the more he weakens the deliberate movements that are stemming from impaired wind-of-earth-of-fire.

The Difficulty In Changing Deliberate Movement\Body Language

However, we explained earlier that there is an additional factor contributing to deliberate body language, which creates an additional difficulty when trying to improve this: the trait of laziness, which serves as its own source for heavy movement.

Every person has some degree of slowed movements that are a result of laziness, because the inner movements of the soul are not always the movements that the physical body will exhibit. If a person realizes that the source of his slowed movement is due to laziness, this will feel bothersome to him, but if he realizes that the source of it is due to wind-of-earth-of-fire, it will feel even more bothersome. Let us explain why.

Laziness is a negative trait, as we know. But wind-of-earth-of-fire is a source of “false movement” in a person, movements that do not reflect who he genuinely is. So while laziness is certainly a negative character trait, the wind-of-earth-of-fire that fuels honor is [even worse, because it is] the “world of falsity”.

The less a person cares about truth, the less this will bother him, because he doesn’t recoil that much from falsity. But the more a person pursues truth, the more he will recoil from honor, especially the kind of honor which results from earth-of-wind-of-fire, the source of deliberated movements\body language, because he will realize that these movements are emanating from falsity, for they alter his movements and make him move in a way that is not genuine to who he is.

Living Superficially Vs. Pursuing Truth

Reb Elya Lopian zt”l once told a story that there was a student in Kelm who was davening for the amud one Shabbos Minchah, and when he reached the words “V’taher libeinu l’avdecha b’emes” (“And purify our hearts to serve You in truth”), he said the words with great kavanah. After davening, the Alter of Kelm asked him, “On which word did you have more kavanah by – the word “l’avdecha” (to serve You), or the word “b’emes” (in truth)?

We should know that there are two kinds of people [there is a kind of person who naturally searches for emes (truth), which is not necessarily connected with serving the Creator, and there is a kind of person who is serious about serving the Creator, but he is not necessarily being truthful.]

One kind of person is a born with a natural sense for truth; they are born with an inner sense of integrity (yashrus). There is a strong spark in their souls of the understanding that “G-d made man upright”. There can be gentiles born with this nature, or people who don’t keep Torah and mitzvos, who are naturally honest in their dealings with people, at least according to how they understand what integrity should be (which, according to the Torah, might not be considered integrity). But they are born with a truthful nature.

Another kind of person is serious about serving the Creator, but he can still be very far from pursuing truth. It is wonderful to serve the Creator, but without being truthful, a person will not serve the Creator in the precise way. There will be much falsity mixed in which his self-work, and he might stumble in all kinds of areas, and then he struggles to understand why he’s failing to improve. One of the main reasons why this happens (it is one of the reasons, and it is not the only reason) is because he does not have a strong motivation to do what’s truthful.

Instead of acting from truth, he is acting from his ratzon (will) to attain something; in his case, his ratzon wants to attain something spiritual, such as a higher level of spiritual understanding, or attainments in Torah, or in becoming close to Hashem; each person on his own level has something else he wants to attain. He might not be doing it in a genuine or precise manner, but it doesn’t matter to him, because the point for him is not to do what’s truthful, but to attain what he wants. It will be a mixture of good and evil, and he is far from genuine, precise avodas Hashem of the inner world. True avodas Hashem requires the “seal of Hashem is truth”, it requires a pursuit for emes\truth, so without a burning desire for truth, a person’s entire avodas Hashem will be sorely lacking from the start.

Sometimes it is difficult to understand how it could be that certain people have reached such high spiritual attainments, with much knowledge in Torah and doing much chessed, along with other qualities that they have attained, and yet when it comes to certain things that they want, they will do anything to get it and they won’t care about if they have to diverge from the truth along the way, as long as they get to what they want. Even worse, others may even come to this person for spiritual advice and he will even advise them accordingly, and then an entire public is following his approach that doesn’t place truth as the priority. His behavior of diverging from the truth cannot be excused with “If he has reached such a high level in Torah, he doesn’t have to conform perfectly to the highest standards of yashrus (integrity).” That is a superficial attitude towards living.

There is a vast difference between a person who wants to merely “serve” Hashem, with a person who wants to serve Hashem “in truth”. They are not experiencing the same world. One of the major mistakes many people make when they want to serve Hashem is that they are only interested in the part of “l’avdecha” (to serve You), but they are not focused on the part of “b’emes” (in truth).

It Is Very Difficult To Change Deliberate Body Language

The above is true in the general sense, but it has particular ramifications in our current subject, honor that stems from wind-of-earth-of-fire, which is the source of false movements; it is like one big joke, this “world of falsity”.

We can all see people who exhibit a particular kind of body language that is noticeably different from others. There are people who born with a nature to perform deliberate body movements that are not really true to who they are, and they have gotten so used to these orientations that that they are unwilling to cease these mannerisms that they’ve so deeply engraved in themselves. If they would try to give it up, it would feel to them like Rabbi Elazar ben Dordaya who acquired his entire share in the World To Come in one hour, by giving up all of his behaviors at once. They would prefer to die with these deliberate movements that they act with, rather than change the orientation. They have formed a belief that this is how it has to be. It is the “world of falsity” in the fullest sense of the word!

The exceptions to this are those who reached genuinely high spiritual levels, who sometimes exhibited noticeably different kinds of movements and body language. As for everyone else, who are not on a very high spiritual level, in many cases, deliberate movements and body language are a clear example of the “world of falsity”. The more a person lives truthfully, the more he will have distaste for the movements that stem from the wind-of-earth-of-fire [which motivates honor].

In Summary

Let us review and summarize the points we discussed until now.

The first point emphasized here was that there is an inner source of movement in a person, the “ruach chaim” (inner energy flow), which are light, lucid movements that are perfect at their source. The more deliberate a person’s movements are, the more this inner source is prevented from reaching the body. In order for a person to access the ruach chaim within him, he needs to be willing to live with the simplicity, pleasantness, and lightness of it, letting it flow from within, as it is.

The second point we explained was that the more a person is pursuing truth, the more he will avoid deliberated movement and body language (which stems from wind-of-earth-of-fire), because he will develop a natural distaste for this false source of movements in him.

Is Self-Consciousness A Good Thing Or A Bad Thing?

In the end of day, though, it is hard to draw the line of how exactly we should behave in front of others, with regards to our body language and movements. [At what point does our body language go beyond preserving our dignity in the eyes of others, which is fine, to the point where it becomes self-conscious and which stems from an exaggerated pursuit of honor?]

Consider the following question. What is wrong if a person walks out in the street in his pajamas? This is not prohibited by the Torah, nor is it prohibited Rabbinically. It presents a problem with davening [because one is not allowed to daven in his pajamas, as it is not a dignified kind of clothing to daven to Hashem in], but is there anything wrong with going out into the street wearing pajamas? Is it wrong because it will cause people to make fun of the person? Let them make fun, who cares? How should we behave in front of others, and where do we draw the line?

(There was an actually an avodah in Novhardok where the yeshivah students would deliberately act strange in front of others, so that they would be made fun of and learn how to not care about their self-image, and thereby chip away at any traces of conceit in them. But this was a high level of self-work which is not the general path that people should take, as not every path of avodah is applicable to every generation).

A person doesn’t walk out into the street with pajamas because it’s not socially acceptable in the country to appear this way in the street. It goes against the social code, and that’s the main reason that motivates him from avoiding any behaviors that are considered “weird” by people.

There are other clear examples of this well which we can identify with. Consider the following. Is there anything wrong with a person in yeshivah who lays down on the bench in the Beis Midrash and learns Torah like that, lying down on the bench instead of sitting on it? (There are actually a few people who do that). People usually don’t act like this, not because it is forbidden to do so, but because it’s not socially accepted to do this. It might be considered acting disgraceful to the Torah, and it makes students of Torah look disrespectful in the eyes of others, but these reasons are usually not the conscious motivation of the person in avoiding this behavior.

People avoid behaving this way, and deep down, it is because they don’t want to be shunned by others. This has nothing to do with a pursuit of kavod\honor, because it is something much more basic.

How, indeed, should a person behave in front of others? What are the unspoken ‘rules’ of social conduct? It is a tough line to draw. Every person grows up in certain surroundings where there are certain socially accepted norms. People act more comfortable in their homes than the way they are outside their homes, when they are in public and around people, because there are certain social norms to conform to.

The famous words of the Rema in the beginning of Shulchan Aruch are that just as a person behaves differently when he is in front of a king than when he is in his house, so should a person behave differently when he is in front of Hashem’s Presence, for Hashem is the King of all kings. But if a person isn’t “standing in front of the King” [when he’s not davening], he still behaves differently around other people than the way he acts in his home when he has his privacy. In front of others, his hands and feet will move in a different way than the way his hands and feet move in his home.

There is certain fine point, however, in which the social norms end, and an exaggerated need for honor begins. It is complicated to know where we draw the line in this, because there are many factors that need to be considered here.

Getting Used To The Idea of Not Caring What Others Think (Sometimes)

But the following is the idea that we want to convey here. Sometimes, a person will need to something that goes against what’s considered socially accepted.

Understandably, this should only be done to a certain extent, and sensibly. It should not become a general approach of living. There are only rare individuals who can live their entire life going against the social norms. Most people of the generation, especially in our more recent generation, would not be able to handle living a life that constantly goes against the social norm. In previous generations, there were more people who could handle living in such a way.

Practically speaking, in our own life, we should be able to sometimes go against the social norm. One should go about this very sensibly, as we stressed before, because without going about this sensibly, a person will be shunned by others and his children won’t get accepted to the schools he is applying to. Without acting extreme about this, a person needs to sometimes go against what’s considered socially accepted, meaning that he doesn’t have to conform his thinking to how others think.

Again, we will emphasize that this idea must not become a general way of living, and it should only be practiced rarely. If a person actualizes this idea too much in his life, he may harm his own self-worth in his eyes when he learns not to care at all about what others think of him, and he is also endangering his social standing in the eyes of others, which will be detrimental for him. Therefore, the idea we are saying here must only be practiced rarely in a person’s life, and it should not become a general way of living. The point of sometimes doing this is to learn how act like how you truly are, to “be yourself”.

Here is a simple question. If there wouldn’t be some kind of established dress code in society, how would you walk out in the street? What kind of pants, shirt, outer dress and shoes would you wear?

Obviously, we do not mean to undermine the established dress code that we each conform to, and each community has its own way of dress that is considered the accepted norm, and conforming to the dress code provides a person with an awareness that he belongs to a certain group of people, which aids his morality and keeps him within appropriate boundaries. But as much as conforming to the dress code has its benefits, there is also a downside that comes with it. When a person gets used to dressing in a certain way solely because that is the norm in his society, his movements have become confined to the place where he is in, and this places him in a state of great inner imprisonment, so something needs to be done about this.

Therefore, as we said, it is very hard to establish clear rules of how we need to appear and behave in front of others. It is a very fine line to draw. The idea we want to bring out here though is that a person should be able to have some kind of ability to not care about what other people think (to some extent), and to be able to do something in front of other people even if they will belittle him. (And if it bothers the person that others are making fun of him, he should think about how much of their portion in Gan Eden he will be receiving from them in return).

If a person cannot develop this point, he will be forever tied down to the movements that stem from honor, and those movements and body language will copy exactly the surroundings, and he will never move in a way that reflects his true self.

Again, let us emphasize that in general, a person should behave in a way that conforms to the social norms, and it is just that in order to chip away at the “heaviness” brought about by the trait of honor that seeks to assert itself through deliberate body language (earth-of-wind-of-fire), one needs to develop a space in his soul which can break through that heaviness. One should reach a point where he feels that he doesn’t care so much about what others think, and this will give him some control over the “heaviness” that had been dominating him.

In Summary and In Conclusion

In summary, we have explained here the [four] root sources for bodily movement:

1)    Much of the movements and body language that a person exhibits are simply being performed by rote [thus they do not emanate from a person’s true self].

2)    Much of a person’s movements and body language is also stemming from learned behaviors that were picked up from others.

3)     There are also some bodily movements that are performed by a person in order to conform to the social norms. [The above three sources of movement all need to be repaired].

4)     And, finally, there are movements that emanate from our true self, where our body language is reflecting “who I really am”.

These are the general roots that are motivating our various movements.

Fixing Our Body Language

In order to fix movements that are being performed by rote, the avodah of the person is, accordingly, to stop acting habitually.

Regarding the movements that are learned behaviors picked up from the surroundings, we have explained that this kind of body language is totally a “world of falsity” and that it causes a person to lose his own identity. [The avodah in repairing these kinds of false bodily movements is to become a more truthful person, which will make us recoil from falsity and thereby develop a disgust for body language that isn’t true to who we are].

When it comes to repairing the bodily movements and behaviors that are performed in order to conform to social norms, we need to mainly keep conforming to social norms, but we will also need to develop a space in our soul where we sometimes don’t care what others think, to the point that social norms aren’t controlling us completely, and that instead, it is the person who controls his own movements, not society.

The main repair that we need for our soul in this area is to connect to our “ruach chaim”, the inner source of life energy that is deep within the soul, which is the source of our true movements and which enables us to act naturally with our inborn simplicity. On our outside, we need to conform to the social norms, but within the accepted norms of society, we also need to let our soul have its natural self-expression, so that it can move as it is [“no strings attached”].

Developing this space in oneself will enable him to act in a certain way one time, and to act differently another time. When he is in a situation that requires seriousness, he will have slower movements that reflect seriousness, and when he is amidst a simchah (celebration or festive time), he will have light movement. In contrast to this, if someone exhibits the same emotions in every situation, [like if he is always happy, even when he’s by a serious event, or if he is always serious, even at a simchah] this should be alarming, and understandably, it shows that his bodily movements are not emanating from his inner source of movement.

Thus, one needs to be able to act like himself, and his movements should be reflecting his true self, emanating from the inner source of movement, which is the ruach chaim (“spirit of life”, or inner energy flow) within him. When one is constantly in touch with it, this is the depth of rectifying [honor that results from] wind-of-earth-of-fire, because his movements will be true to who he is, stemming from the depths of his soul, actualized from their potential state and reflected outwards.