On Judaism

As I have done for our units on Hinduism and Buddhism, I am including the text of my take-home exam on Judaism.  All references to "Smith" are to the book, The World's Religions, by Huston Smith.  We use this as a base textbook, but we read scriptures and other source books for each of the faiths in preparing our exams and rituals.  The readings and site visits for the assignments are enriching, and I think it is useful to prepare these "cliff notes" style guides for each of the religions.  

JUDAISM

1.       

         What are the four reasons Smith gives that history was of “towering significance” to the Jews?

A.      The first reason is that life cannot be removed from the context in which it is lived.  All of the events described in the Hebrew bible come out of a particular context; similarly, the presentation of biblical characters is inextricably linked to the circumstances surrounding their lives.  Our lives also take form in response to events, and events have history to them. 

B.      An emphasis on collective action follows from the great importance accorded to context.  The term commonly used for this in our society is social action.  For the Jewish people, cohesion was the result of oppressive circumstances; change was effected through group action. 

C.      History holds deep meaning for the Jews because of the opportunity for learning and growth inherent in each historical event.  Indeed, every calamity and trial presents a “learning experience” for the Jewish people.

D.     History is crucial because of the exceptionality of each historical event.  Decisive moments in history occur once, and only once; God intervenes in human history, and humans have a unique moment to answer God’s call, just as Abraham did when he ventured into new territory to establish a new nation.  Therefore, the Jews teach us to find the ultimate meaning in historical events by respecting their significance and seeing God’s hand at work within them. 

2.      Read “Meaning in Morality” noting that the “Law” came from the Hebrew word Torah, which means “instruction.” Read Exodus 20: 1-17.  Note how Smith connects the four “ethical” commandments to four “danger areas” in human experience.  Explain their connections.

Quote from Huston Smith: “There are four danger zones in human life that can cause unlimited trouble if they get out of hand: force, wealth, sex and speech." 

Each of these danger areas are connected, in that they all have profound effects on human passions and behavioral actions and reactions.  When unmonitored and unrestrained, force, wealth, sex and speech can incite people to commit destructive acts that threaten the stability of the society and the species.  

A.      Force: Thou shalt not murder, is essentially saying that killing within the cultural group or society will not be tolerated, since it “instigates blood feuds that shred community.” 

B.      Wealth: Thou shalt not steal does not discourage wealth, but prevents ill-gotten wealth; have as much as you wish to have, but you mustn’t steal from your neighbor’s pile to increase your own.  This restraint safeguards communal peace. 

C.      Sex: Thou shalt not commit adultery prohibits sexual gratification outside of the marital relationship because it “rouses passions the community cannot tolerate.”

D.     Speech:  Thou shalt not bear false witness is, according to Smith, a commandment aimed primarily at ensuring the reliability and efficiency of a system of justice for the community.  One must not lie when brought before a tribunal, because it is crucial for the judges to know the truth.  Order within society must be maintained to prevent the more passionate and destructive parts of our nature from destroying us.

3.      Read “Meaning in Messianism.” What three features have remained constant in Messianic hope? Summarize the underlying theme of Messianism in one sentence.

The three enduring features of Messianism are “hope, national restitution and world upgrade.”  The Messiah of the Jews would elevate their status in the world to its right place, and also spiritually and morally advance the population of the whole world. 

A Messiah coming to live among the people is the personification of hope, the embodiment of the best that is yet to come. 

4.      Read “The Hallowing of Life.”  What are the two “functions” of ritual, according to Smith? What is “piety”?

First of all, ritual anchors us in times of uncertainty and gives us something familiar and enduring to cling to when we feel lost.  This centering effect of ritual can be seen in some the most mundane aspects of life, such as introductions, public gatherings and all manner of initiations.  The second most important function of ritual, according to Smith, is to “channel our actions and feelings” during what is arguably the most challenging phase of life: death.  Ritual is a steadying force that places death into a universal context and paves a way through its trauma. 

Piety is the practice of recognizing God’s presence and magnificence in all of our experiences and sensory perceptions.  Preparing and enjoying a meal, gazing at the stars, witnessing a sunrise, celebrating the birth of an infant; when God is celebrated in each of these moments, piety is observed.  Through piety, the “sense of the sanctity of all things is […] preserved against the backwash of the world’s routine.”

5.      Read “Revelation.” Note that the Jewish understanding of revelation is grounded in the concrete event of the Exodus. 

A.      Define “revelation” in your own words: Revelation is an act of God directed toward humanity.  Implicit in revelation is the idea of a relationship between the Creator God and the creation.  Through revelation, God communicates a message to the beings He created, and the act is not complete until the message is actively received. 

B.      What are the three characteristics of God as described in Exodus? Through the Exodus, God revealed Himself to be powerful, loving and deeply invested in humanity’s concerns. 

C.      Read the account of the covenant with Abraham in Genesis 17: 1-14.  The “sign” of this covenant is still practiced by Jews today.  What is it?  “This is my covenant, which you shall keep, between Me and your descendants after you: every male among you shall be circumcised.” Genesis 17:10.  The Jews still practice the rite of circumcision for every male child, eight days following his birth, as instructed in Genesis 17: 11-12. 

6.      Read “Israel.”  How do Orthodox, Reform and Conservative Jews differ re: Faith, Observance, Culture, Nation?

Orthodox: The Orthodox tradition claims to be the classical or normative representation of Judaism.  Orthodox Judaism developed in reaction to Reform Judaism, as an effort to retain what the Orthodox Jews interpret to be the original character of the Jewish faith.  Orthodox faith is based in the belief that God’s will is completely revealed within the Torah and the Talmud, and they are strictly required to observe all of the instruction contained therein.  The observance is therefore strict adherence without flexibility.  The religious observances of Orthodox Judaism include: study of the Torah, traditional prayers, daily worship, gender segregation in the synagogue, and dietary laws.  Orthodox culture is evidenced through preserving and prizing the Hebrew language in worship and otherwise, strict standards of dress, strictly construed Sabbath observance, and the insistence by many Orthodox Jews on living segregated from the gentiles.  The Orthodox Jews living within a mixed community of gentiles remain removed from the culture at large, insisting on a pure and conspicuous preservation of their own culture in all of their visible activities.  Orthodox Judaism’s ideas with respect to “nation” are evidenced in the preservation of the Hebrew language and a strong belief in the religious sanctity and supremacy of Israel as the Jewish state, the Holy Land of God’s Chosen People. 

Reform: Reform Judaism developed in the 19^th century as a movement that would enable Jews to successfully integrate into western European modern culture.  Religious innovation and creativity were a part of the European Enlightenment; the Reform movement applied these ideals to Judaism.  Reform Jewish faith is distinct in its belief that the laws and rituals of the Torah do not require strict observance in the modern world.  According to this faith, the Torah and Talmud are divinely inspired but not divinely authored.  Reform observance is flexible and therefore does not require adherence to prohibitions against labor on the Sabbath, strict dress codes, gender separation rules and a large number of other traditional Jewish laws.  Reform temples have dramatically altered traditional Jewish worship, adding features such as organ music, clerical gowns worn by rabbis and cantors, and Christian inspired architecture.  At one point, there was a movement within Reform Judaism to do away with the insistence on circumcision.  Circumcision is still retained as a mandatory practice, and many of the traditional rituals are being incorporated back into Reform Judaism, but observance is the most divergent aspect of Reform Judaism that separates it from the other branches.  The Reform Jewish concept of “nation” is significantly diluted in comparison to Orthodox and Conservative Judaism, since the Reform movement removed many of Judaism’s nationalistic elements.  Initially, many of the prayers and rituals that focus on the separate national identity of Jews were removed from Reform Judaism, but these have gradually been incorporated back into practice.  Reform Judaism stands out in its interpretation of Messianism; the restoration of the ancient kingdom of Israel is the classical Messianic hope, but for Reform Jews universal peace and brotherhood are the pinnacle of the faith.  This view illustrates the more liberal construction of Jewish nationhood in Reform Judaism. 

Conservative: Conservative Judaism developed in the 19^th century as a third alternative to Orthodox or Reform Judaism.  Conservative Jews hold more traditionally to rabbinic beliefs than their Reformed siblings, retaining the original flavor of Judaism while fully integrating into the modern world.  Conservative faith retains the belief that the Torah was wholly inspired by God.  The study of the Talmud and the rabbinic codes is also endorsed within Conservative Judaism, but their interpretation and legal rulings are more flexible than in the Orthodox tradition.  Views on the afterlife are the same as in the Orthodox school, other than the rejection by Conservative Jews of a literal belief in the “resurrection of the body.”  Conservative Jews observe the Sabbath and all major festivals and rites just as the Orthodox Jews do, yet they are more flexible about many restrictions such as driving on the Sabbath.  The culture of Conservative Judaism is reflected in the temple architecture, which is modern and functional; there is no elevated section or gallery for women, since there is no gender segregation, and the central bima (reader’s stand) has been replaced with an altar from which cantors and rabbis officiate.  Conservative Jews support full gender equality and recognize the rights of homosexuals.  Their idea of nation is traditional in that they are the most Zionistic of the three major branches of Judaism (supporting self-determination of the Jewish people in their own national homeland); however, Conservative Jews encourage interfaith dialogue and embrace a universal outlook.  Conservative Judaism strikes a true balance between the Orthodox and Reform traditions. 

7.      What, according to Smith, are the four reasons that led to the establishment of the state of Israel?

The first reason was a need for security; following the Holocaust, there was little to no hope for true security and freedom for the Jewish people within Europe.  The second reason was psychological; it was not healthy for the Jewish people to live as minorities in every location.  The third argument was cultural; Jewish culture had been progressively beat down and diluted to the point of near extinction, hence the need for a place where it could safely reemerge and predominate.  The final reason was the utopian argument; Israel was the answered prayer of the dreamers and idealists who longed for a land where divinely inspired principles could take root and flourish. 

8.      Describe one feature of the Jewish tradition or teachings that is most meaningful to you personally, and how it relates to your own experience and self-understanding.

The most meaningful aspect of the Jewish tradition in my view is the belief in a loving creator God who is actively present and concerned in all human matters.  I believe that I am a child of God and created in the image of God, and I know that this belief originates in Judaism.  I believe that God is present in all aspects of my life and provides for me at every turn, and even though I cannot understand all of the events in my life, God relates to me in each one of them, teaching me and guiding me. 

9.      Identify the following names:

Aaron: He was the older brother of Moses, and a prophet.  He is frequently referred to as Aaron the Levite, and his great-grandfather was Levi.  The tribe of Levi was set apart for priestly service.  Aaron was the first High Priest of the Israelites.

Abraham: The name Abraham means, “the father of a multitude.”  He is the originator of the Abrahamic religions (Judaism, Christianity and Islam), and it is through Abraham that God initiated his monotheistic covenant with the Jews.  He was the son of Terah, the tenth of line in descent from Noah.  His name given at birth was Abram, and he was called Abraham when he entered into the covenant relationship with God at the age of 99.  It was then that he was promised by God that he would have a son by his wife Sarai, and God gave her the name, Sarah.  Their son was Isaac, the father of Jacob and Esau, and one of the three patriarchs of the Israelites. 

The Baal Shem Tov: He was a Jewish mystical rabbi and the founder of Hasidic Judaism.  He was born in 1698 in a tiny village (Okop) in Ukraine.  His name is usually translated in English as, “Master of the Good Name.”  He taught that the entire universe, down to our very minds, is the manifestation of God.  He believed that nothing can be separate from God and all things are form in which God reveals himself.  He taught that Evil exists within God, and is not bad in and of itself, but only in relation to mankind.  He fought against the practices of asceticism and contempt for the world, and his doctrines were remarkably optimistic in nature.  He taught that the goodness of God is inherent in every human being and that sins are to be explained rather than condemned.  One of the most famous sayings attributed to him is that no person can ever sink so low that they cannot raise themselves to God.  Many of his followers believed him to be a direct descendant of David.

Martin Buber:  He was an Austrian born Jewish philosopher who created the “philosophy of dialogue,” a form of religious existentialism outlined in Buber’s book, I and Thou.  He was a cultural Zionist, and had a great deal of influence in the Zionist movement, which he considered to be primarily a vehicle for social and spiritual enrichment.  He was a scholar of Hasidic Judaism, which he viewed as a source of cultural renewal for Judaism.  Within Hasidism, he focused on the unification of daily activities and a direct experience of the unconditional presence of God; this is consistent with his philosophy of dialogue which interprets the relationship with God as a kind of mystical union, free of structure, concepts and objectification (the Ich Du, or I Thou encounter).  He believed that the majority of our experiences and interactions are based in the Ich Es or “I It”context, rather than the “I Thou,” wherein all interactions become objectified and tainted by mental separation of what is in essence not really separate; he believed the structure of modern society and most social interaction to be ultimately dehumanizing.  For Buber, living in the spirit is living in the power to relate. 

Elijah: The name Elijah means, “The Most High is My God,” or, “Yahweh is My God.” He is commonly known as the greatest of the Hebrew prophets and his story is found in the Book(s) of Kings.  He is most known for confronting King Ahab and defeating him and his Pagan gods in battle, hearing the “still small voice of God” in a cave, calling fire down from the sky and being taken up into a whirlwind in a fiery chariot.  He was a mentor to the prophet Elisha. 

Esther: She was a Jewish queen of the Persian king, Ahasuerus.  Her story is the basis of the celebration of Purim in Judaism.  She was an orphan, raised by her cousin, Mordecai.  When she was chosen to be the queen of Persia, she had to hide the fact that she was an Israelite.  When she was queen, Mordecai asked for her help to save the Jewish people from being killed according to the orders of Haman.  She approached her husband the King asking that her life and the lives of the Israelites be spared, thereby revealing her identity as an Israelite.  The King granted her request. 

Eve: She was the first woman created by God, according to the Abrahamic creational narratives.  She was the wife of Adam, created from the rib of Adam.  According to the creation myths, she was tempted by the serpent and ate fruit from the tree of the knowledge of good and evil, thereby initiating mankind’s fall into the sinful condition.  She was the mother of Cain, Abel and Seth.  Noah and the whole of modern humanity are said to be descended from Seth. 

Hagar: She was the second wife of Abraham and the mother of Ishmael, patriarch of the Ishmaelites.  The prophet Muhammad, founder of the religion of Islam, came through Ishmael.  Hagar was Sarah's handmaiden. 

Rabbi Hillel: He was one of the most revered scholars and sages of the Jewish tradition, a rabbi who was born in Babylon in approximately 110 BCE.  He was descended from David on his mother’s side and Benjamin on his father’s side.  He lived in Jerusalem during the time of King Herod and the Roman Emperor Augustus.  He is most known for his formulation of The Golden Rule, or the ethic of reciprocity: “That which is hateful to you, do not do to your fellow. That is the whole Torah; the rest is the explanation; go and learn” (Babylonian Talmud, tractate Shabbat 31a).

Ishmael: He was Abraham’s first-born child, son of Hagar, Sarai’s handmaiden.  Sarai had offered Hagar to Abraham to bear him a son, since she was barren at the time.  When Hagar was pregnant with Ishmael, she was visited by an angel of Yahweh who told her that Yahweh’s promise to greatly multiply Abraham’s descendants throughout the Earth would be extended to Ishmael, and the angel said this of Ishmael: “he shall be as a wild ass of man: his hand shall be against every man, and every man’s hand against him; and he shall dwell in the face of all his brethren” (Genesis 16:12).  Ishmael was circumcised with the rest of the house of Abraham at the age of 13.  Islamic traditions proclaim Ishmael to be the father of the Arab people. 

Jacob/Israel: The name Jacob means, “heel catcher,” and was given to Jacob because at his birth he was holding onto the heel of his twin brother, Esau.  Jacob was later known by the name Israel, which means “persevere with God,” or “one who wrestles with God.”  He was the son of Isaac and Rebecca, grandson of Abraham and Sarah.  He was the third patriarch of the Hebrew people and ancestor of the tribes of Israel, named after his descendants.  Jacob deceived his brother Esau, stealing his birthright and blessing. 

Miriam: She was the sister of Aaron and Moses.  She is called a prophetess.  She is the woman who hid the baby Moses by the side of the river so that he would not be killed along with all other Hebrew boys according to the Pharoah’s order. When the Pharoah’s daughter discovered Moses, Miriam suggested that a Hebrew nurse (Jochebed)  take care of him so that he would be familiar with his Hebrew background. 

Moses Maimonides: He was a well-known and highly respected physician and Torah scholar of the Medieval Era.  He was a philosopher, physician and rabbi in Morocco and Egypt during the twelfth century.  He authored the fourteen volume Mishnah Torah, a codification of Talmudic law.  He is known for having adapted Aristotelian thought to Jewish Biblical faith.  He is said to have greatly influenced Saint Thomas Aquinas.  Maimonides supported many neo-Platonic theories and was a proponent of Apophatic or Negative Theology (defining God by what He is not rather than what He is) and he wrote extensively on theodicy and Jewish eschatology.  It is interesting to note that he struck a unique balance in the arguments surrounding the resurrection of the body by stating that some instances of resurrection would occur as foretold in the book of Daniel, but that resurrection was not a permanent attribute of the afterlife for the righteous. 

Sarah, Rebecca, Leah, Rachel: These women are the original mothers of the Jewish people, the Hebrew matriarchs.  Sarah and Rebecca are identified above (mothers of Isaac, Jacob and Esau).  Leah and Rachel were the sisters that Jacob married, and who protected the young Jewish nation from being infected by the Pagan customs and thought of Jacob’s father-in-law, Laban. 

Solomon: He was the son of King David, a King of Israel, one of the 48 prophets and the builder of the First Temple in Jerusalem.  He possessed great wealth, power and wisdom, yet his sinful deeds led to the division of the kingdom during his son Rehoboam’s reign.  He is known for the large number of women he possessed: 700 wives and 300 concubines. 

10.  What is the Kabbalah and how is it related to Jewish Mysticism?

The name applied to the whole range of Jewish mystical activity is Kabbalah.  Kabbalah is an esoteric discipline and set of philosophical teachings that complements Rabbinic Judaism while existing outside of it.  Kabbalah deals with the cosmological questions and the mystical elements of the Jewish faith, issues that are not addressed in the basic and traditional study of the Torah and Talmud.  There are a few hints in the Talmud pointing to a mystical school of thought that was reserved for advanced students; this school of thought came to be known as Kabbalah.  Many of the mystical teachings referenced in Judaism were written down in the Middle Ages in books such as the Zohar (a foundational text for Kabbalah).  Traditionally, Kabbalah and Jewish mysticism were not taught to a person until they reached the age of 40. 

11.  Write a response to a selection of your choice from the Torah.

Genesis 27:36-40

36 Esau said, "Isn't he rightly named Jacob? He has deceived me these two times: He took my birthright, and now he's taken my blessing!" Then he asked, "Haven't you reserved any blessing for me?" 37 Isaac answered Esau, "I have made him lord over you and have made all his relatives his servants, and I have sustained him with grain and new wine. So what can I possibly do for you, my son?" 38 Esau said to his father, "Do you have only one blessing, my father? Bless me too, my father!" Then Esau wept aloud. 39 His father Isaac answered him, "Your dwelling will be away from the earth's richness, away from the dew of heaven above. 40 You will live by the sword and you will serve your brother. But when you grow restless, you will throw his yoke from off your neck."

In the twenty-fifth chapter of the book of Genesis, we learn some differences between the twin brothers, Jacob and Esau.  We learn that Esau was the more physical of the two, strong and hairy and a good hunter.  Jacob was the more reflective one, spending his time in tents (sheltered from the sun and the elements).  We learn of Esau’s selling of his birthright for a bowl of stew from Jacob.  The birthright was not only the ability to pass on titles and claim a larger portion of the inheritance, but it was also a claim to spiritual authority.  In his temporary hunger, Esau had little regard for the sanctity of his birthright and cared more about his immediate physical needs.  He swore to Jacob to give away the birthright in that moment.  

While it is easy to sympathize with Esau who was probably less clever than Jacob, and it is easy to see Jacob as cunning, it is difficult to ignore the foolishness and profanity of a move like selling one’s birthright for a single meal, irrespective of the level of hunger involved. 

We see in this story a foretelling of the fate of those who consistently prioritize the carnal over the spiritual.  It is undeniable that we all differ greatly by natural inclinations, strengths, personalities and talents.  In spite of these differences, we possess free will and we can choose to value the enduring over the fleeting.  Esau, by the selling of his birthright, demonstrated that he valued his momentary physical satisfaction over an enduring and much greater benefit than a bowl of stew.  There are natural consequences of such an action, and Esau suffered them.  He was told that he would later have an opportunity to get out from under the oppression of his poor choices, “…when you grow restless, you will throw his yoke from off your neck,” nonetheless.  There are spiritual laws by which the Universe operates, but God is merciful beyond our comprehension and finds ways to restitute even the shallowest people who walk the Earth.  

12.  Write a description/impression of your site visit/experiential.

1.      I attended the Friday evening Kabbalat Shabbat service at Congregation Sons of Israel in Briarcliff, NY (Conservative).  My friend Leah chose this site visit for me as it her favorite temple in our area.  I really enjoyed hearing and participating in the singing of songs and prayers in the Hebrew language (very often I was unsure about pronunciation but after hearing my friend sing I picked some of it up).  I hadn’t really known exactly what a cantor does, prior to this service; the name “cantor” should have clued me in, but I needed a demonstration.  This cantor had a lovely, strong singing voice and I felt like his singing “filled up” the room and the hearts of those in it.  Most of the service was devoted to singing and the rabbi spoke for a relatively short time, but I remember him explaining the different cycles of Torah reading, and referring to the Triennial cycle wherein the entire Torah is read in services over the period of three years.  I found this interesting, but what most interested me was reading the translations in English of the songs and prayers in the Siddur (Jewish prayer book).  I saw references to mystical prayer and generally a more mystical message than what I could have expected.  I would like to read through the entire Siddur when I get the chance to do so. 

I found the mood to be light and relaxed.  I noted the rabbi hushing two preteen girls who kept chatting at an audible level.  When he hushed them there was no strictness or annoyance in his gesture and the girls seemed completely unperturbed.  No one seemed overly serious or uncomfortable.  Everyone seemed quite happy, actually. 

2.      I am including as a second site visit a recent bris I attended for the son of a close friend.  The bris was at her parents’ apartment on the Upper West Side of Manhattan, and it was a very happy occasion.  The Mohel was a woman and I thought she was quite adept (the baby boy barely made a peep during the circumcision).  The readings, prayers and songs that made up the ceremony were beautiful and inspiring.  I did not feel out of place as a non-Jew.  Everyone present was warm, friendly and happy for my friend and her family.  I particularly loved hearing the stories of the child’s namesakes as told by the relatives.  I also enjoyed drinking the wine and simply soaking in the love emanated by all who were present.  As compared to a Christian baptism of which I have attended many, including my sons’ dual baptism, I found the bris to be a longer and more joyful ceremony.  I was very touched by what I saw and heard that day.  I had attended one other bris in the past, and it was a similar experience, except that the more recent bris was attended and officiated by Reform Jews and the first one I had attended was performed by a Conservative Mohel.  That ceremony was a bit shorter and slightly more formal.  Both were beautiful occasions that I will always remember and I hope to be involved in the lives of both children (I am already seeing a lot of the first child and we say L’Chaim with his sippy cup). 

The Ethos of Lent

 Lent has a certain feel to it, and a specific cultural code.  My choice of Lenten "sacrifice" is gauche and offensive by pretty much any Catholic or Lutheran standard.  I knew this going in, more or less, but after attending Ash Wednesday services in our local Catholic parish yesterday, there could be no doubt in my mind that my new 40 day commitment is inappropriate for Lent.  Hearing the priest talk about "the extent of our depravity" and the way our Lenten sacrifices come to show us how helpless we are, I felt a little out of place to say the least. 

The bad habit I am sacrificing is celibacy within marriage.  Traditionally, people who observe Lent have done the opposite of what I have chosen to do; giving up sex for Lent is apparently more of a done thing than giving up marital laziness. 

It is noteworthy that Martin Luther, by historical accounts, did not advocate giving up sex for Lent and he and his wife apparently always had a very regular schedule of intimacy.  In the book, Luther on Women, I read that Luther believed marital sex to be "a remedy against worse sin," and this is consistent with late medieval thought.  His approach was progressive for the time, since he thought marital sex should not be overly circumscribed during prohibited times such as Lent.  Nonetheless, he advised a good deal of restraint, even for married couples, so that the marital bed would not be turned into a "manure heap and a sow bath" (Luther on Women, 12).

I do understand that Lent is a time to be morose, rather than jubilant.  We can get happy again at Easter.  Last year, when I was rediscovering my Lutheran roots, I got into the suffering ethos of Lent.  I cried reading Psalm 22 and did most of the other "done things."  I was sincerely experiencing the sorrowful emotions that go with Lent, and meditating on Christ's sacrifice.  I even enjoyed looking at the more gory crucifixes.  I am not writing this to be disrespectful to Christians who experience their faith this way, and I can still relate to it.  However, I don't find that this type of practice does much for me.  When I have done this in the past, Lent ends and then I am right back where I started.  Nothing changes.  Jesus' triumph still stands and I am apparently still saved.  No one is any better off for my momentary wistful sadness and small personal sacrifice. 

One the one hand, Christians teach that there is nothing we can do to earn our salvation and all our striving amounts to stealing the glory from Jesus.  He did it and it's done, end of story.  The priest said yesterday, "because of what Christ did for us, we don't have to give into every new self-help fad that comes our way; we cannot help ourselves."  That is why I can't understand the need to mope around for 40 days before Easter every year, proving that we can forgo pleasure; "it's the least we can do, given how much Christ suffered for us."  Really?? I thought the point in the first place was that we can't do anything to pay it back to him.  So are we doing it to prove our love for Jesus?  Are we doing it to preserve an ethos from the Middle Ages?  I love reading about that time period, and in fact, I specialized in medieval literature in graduate school.  I prefer the mystical ethos to the Lenten ethos.  What I love about both (medieval Lent and medieval mysticism) is that they are not intellectual in nature.  Nowadays, people like to observe Lent and top it off with pseudo-rational arguments about how it should be done (people like me, evidently).

Truthfully, I don't care how other believers want to get nearer to Christ during this time.  I think it is beautiful to connect in some way to his suffering, if that allows us to more fully enjoy our freedom from sin and death.  I think about the night when Jesus asked his disciples to watch and pray with him at Gethsemane, and that is the type of prayer and meditation I want to engage in during Lent.  That goes with the correct ethos.  However, when it comes to a daily spiritual commitment, I like choosing something that will constructively affect the way I live my life year round, and something that will uplift me and others around me. 

During my recent Sadhana (another 40 day spiritual practice) the daily written messages sent to us by the yoga teachers exemplify a spiritual practice that enhances life and nourishes the soul.  I don't know that it makes sense to try and change the ethos of Lent, but the excerpted passages below exemplify the type of ethos that feels right to me, and that seems more appropriate for effecting positive change in ourselves and in the world.  I think this type of spiritual practice is a wonderful commitment, during Lent or anytime.  This is not the stuff of "self-help fads", by the way:

"Spiritual practice, by uprooting our personal mythologies of isolation, uncovers the radiant, joyful heart within each of us and manifests this radiance to the world. We find, beneath the wounding concepts of separation, a connection both to ourselves and to all beings. We find a source of great happiness that is beyond concepts and beyond convention. Freeing ourselves from the illusion of separation allows us to live in a natural freedom rather than be driven by preconceptions about our own boundaries and limitations.

~ Sharon Salzburg, Loving-Kindness: The Revolutionary Art of Happiness

Let your practice be your archaeological guide, uproot your personal mythologies, uncover your radiance, free yourself from the illusion of separation and limitations! Venture bravely beyond the preconceived notions which condition you to think small. Discover and recover who you are at the very core and find the connection to all beings. It's day 21, go ahead, let your heart shine with love and compassion!" -Ellen Forman


"NEVER GIVE UP, ALWAYS LET GO!

~ Swami J

Yoga sutra 1.12, These thought patterns (vrittis) are mastered (nirodhah, regulated, coordinated, quieted) through practice (abhyasa) and non-attachment (vairagya). (abhyasa vairagyabhyam tat nirodhah)

I can really appreciate the clarity and simplicity of Swami J's words, Never Give Up, Always Let Go, to explain this yoga sutra!

Abhyasa (practice) and vairagya (non-attachment) are two core principles of yoga. Abhyasa is to cultivate an attitude of consistent effort towards lifestyle, actions, speech, and thoughts, that lead us towards equanimity and stability. It means consistently making mindful choices to serve the highest good. Vairagya (non-attachment) is to consciously explore and let go of the many attachments, aversions, fears, and illusions that conceal our true nature. Practice helps us navigate in a positive direction, while non-attachment keeps us from getting stuck in the old grooves and repeating the same minds loops or patterns over and over.

Stay the course, go the distance, take this mantra with you: Never give up, always let go!" -Ellen Forman

"Yoga practice is about expanding and strengthening circuits in the mind-body that are less frequently used and repatterning those that are inefficient. This is called "nirodha".  Nirodha is the releasing of habitual patterns or fluctuations of the mind-body, but it also describes the energy that comes from the letting go of old patterns.

~ Richard Stone

 

This quote is referring to the yoga sutras, Book One, sutra II: yogas chitta vritti nirodhah, the restraint of the modifications of the mind stuff is yoga. When we commit to our practice we begin to rewire the mind so that we stop repeating the same old patterns that lead to suffering and pain, and begin to live a life that is happy and free. This is your birthright, go ahead and claim it!" -Ellen Forman

"Paramahansa Yogananda once said,

"Change yourself and you have done your part in changing the world..."

Do you know, can you accept, that what you are doing will influence the world? The changes you continue to make within and outside of yourself will indeed change the world! How you carry yourself effects everyone around you, who in turn affects everyone around them, and everyone around them, and everyone around them, and so on. 

It is the web of life and we are all in it, all a part of it and all making it and breaking it and rebuilding it.

We have sixty four people on this email list and fifty on our Facebook page. Some of you may have decided to be on both lists but even considering the few who have done that we have a really nice sized group working for personal change that will in turn affect change around them and throughout the world! 

You have done your part to make the world a better place for the last thirty two days! That's something to be proud of!" -Siri Chand Kaur

 

Taking Lent In A New Direction

Normally the 40 days of Lent are regarded as a period of sobriety, penance and reflection.  I can remember peers in elementary school who gave up chocolate for Lent.  Not this girl.  No way was I handing over my Ho Ho's and Ding Dongs to the church.  I was always afraid to publicly give anything up for fear of failure.  This year I would give up Facebook but that box is already checked.  I now have 12 days of my Sadhana (40 day spiritual practice) remaining, and I have given up Facebook except for one Valentine's Day post.  I have remained true to my 40 day pranayama meditation commitment and I can always throw on one extra day of the Facebook fast to round it out to the full 40.  (I doubt that Patanjali would notice.  Maybe I'll get assigned some extra chaturangas, but I could use them anyway.)

My husband and I have repeatedly discussed what to give up this year: meat or booze were the two most popular candidates.  Someone at church suggested I give up sugar, and I can tell you that's not happening anymore today than it would have when I was 8.  I have a box and a half of Leonidas chocolates left over from Valentine's and Jamie's not getting all of them.  My yoga teacher said she failed after 8 days of giving up sugar and I doubt I'd do much better. 

When I discussed Lent with a fellow Catholic preschool mom, she suggested I add something for the 40 days, as opposed to the usual subtraction.  I like it.  That's what I'm going to do.  I talked to Jamie about it.  The way I see it, anytime you add something you're taking away the antithesis of that thing.  If you add some light, you take away some darkness.  When you add gravity, you subtract levity.  Adding wetness removes dryness.  And so on.  Is this kosher with the Jesus gang?  What I do care?  I'm interfaith! I'm having my Lent my way.

SO, here it is: for Lent this year, we're adding something to our marriage.  We are giving up complacency and inertia.  Yep, you guessed it: 40 days of creating one flesh.  Because it's kinda sorta biblical, when you take out the Leviticus bits.  And no, that's not what we call them.  Imma let Justin sing me out!

Happy Valentine's Day With LOVE--Bring the Schmaltz!

Valentine's Day is about celebrating LOVE in all its forms, and the people who hate it probably can't get past the lonely hearts aspect and the commercialism.  I woke up this morning with my little boys in my bed, and when the puppy joined us it felt like the beginning of the best Valentine's Day of my life.  Today is not going to be about waiting for red roses from a guy (been there, done that, over it!)  I set an intention this morning to embrace and experience love under every guise today.  Read that sentence again... NOT love under every guy, although it does sound that way.  I love bad puns. 

One great thing about having preschoolers is that they can miss school on a whim; SO, I kept them home today and made Valentine confetti pancakes for them.  My Mom was sweet enough to send the mix for the pancakes along with a bunch of other thoughtful Valentine's gifts.  We are having nothing but fun today.  What can be better than a holiday dedicated to love?  We will make our own Valentine's cards, have a Valentine's lunch, and I will worship God in a yoga class with a group of loving people. 

I will listen to love songs all day today.  It started this morning with the Pandora love song station.  We sang along and did interpretive dance moves to Truly, Madly, Deeply. http://www.youtube.com/watch?v=WQnAxOQxQIU&ob=av2e
I love the scenes of Paris in this video!  Bring the Schmaltz! J'adore.

Today, I am thinking especially of a man in my church who lost his wife a week ago, and I am thinking this must be the most difficult Valentine's Day he will ever spend.  While it is sad, it is also inspiring to know that because of the love he shared with his wife, they were able to spend nearly 50 years together and create a beautiful family and a treasure trove of happy memories.  I saw him at the grocery store yesterday, which is funny, because I was there to buy ingredients for a casserole.  I asked him, "Hey, since it's the done thing, do you want a casserole from me?"  I am glad I asked because he said he has absolutely no more room for anymore casseroles.  I saw his dog and he admitted that the dog is very sad, looking constantly for her doggy Mommy who is gone now. 

Thinking of this couple, recently separated by death, is also making me think about both sets of my grandparents and the strong love they shared.  My parents have both been divorced multiple times and I am in a second marriage.  My grandparents were in a generation that did not divorce.  My Dad's parents almost divorced once, but my grandmother's love for my grandfather was bigger than any obstacle thrown across its path.   He left her for another woman at one point in their marriage, and she took him back.  After he died, I remember her crying every time she said his name.  She loved him passionately, selflessly, and relentlessly.  Like the couple from my church, they created a large and loving family with many grandchildren (and great-grandchildren) from the seed of their love for each other, and their love for Christ (my grandmother was more devoted to her Christian faith than any person I have ever known).  

My mother's parents shared a different kind of love, but it was strong nonetheless.  I do remember them fighting, because they both had tempers and they prized independence.  They learned to be adventurous together, rather than separately.  They loved nothing more than having a good time; I will never forget their parties and their friend's parties, and the times they gave me alcohol starting at age 5.  I loved sipping my grandad's vodka tonics.  I loved watching them dance.  When my grandmother was dying in the hospital, her best friend brought my grandfather a martini in the waiting room.  She carried the martini there in a Ball jar, with several olives in it.  Here is something that is a real testament to love: after my grandmother died, her best friend married my grandfather!  They had practically grown up together.  They had both lost a spouse.  Because they believed in love and did not want to spend the rest of their lives alone, they got married in their 80's!  Now that is a Valentine's story!  They loved love, they had loved my grandmother, and after her death they translated that love for her into love for one another.  

Love is not always expressed in the forming of romantic relationships or in marriage.  Many of my friends are single.  Their lives are as much a testament to love as my grandparents' lives were.  My friends who are single moms love their children with great devotion and pour love into their work and their communities.  They love themselves, as well.  One of my male single friends said to me once, "when you completely love and accept yourself, love will appear in the form of another," and now that has happened for him.  He is madly in love with a beautiful woman.  Following a divorce, he really did learn to love himself and his son unconditionally, and he started teaching others how to love themselves.  Had he never met this woman, he would still be happy, because as a single person, he found the true secret to happiness: love. 

Today and everyday I am going to allow myself to experience and express love to every person I meet, as if they were my Valentine.  A fellow seminary student wrote something for our study group last week that exemplifies this kind of universal love. 

SOULFUL LOVE (Suze Robinson)

 

            In my mind, I have come to realize that we’re transcending beyond our physical bodies into a heavenly realm.   The deeply spiritual connection I feel with each of you that allows our hearts to connect, and at a much deeper level, our souls, extends far beyond the earthly plane.  Each of you is the gentlest, loveliest Spirit Angel of all.  Your love has enabled my soul to evolve in ways I never imagined.

            Regardless of whatever I have encountered in this lifetime, I always knew I had not only the love of the Divine Mother, but the blessings of my spirit guides, ancestors, and angels.  Now I carry the love of my spirit sisters and brothers, here on earth, with me as well.  I thank you for being such an integral part of my life!

            We were chosen to meet and I am eternally grateful for that gift.  Now I’m taking that gift of your love; opening my heart wide open; learning to move forward with no expectations except to love, love, love everyone who I meet.  Along the way exceptional people like you are crossing my path.  Our love for one another is exploding, not in the physical or sexual way that we, as humans, are used to expressing such emotions, but on a deeply personal, telepathic, soulful way that needs no words to acknowledge its presence.

            Its beauty is so powerful that we acknowledge it through singing, playfulness, dancing, prayer, reverence, and gratitude.  Others will be attracted to each of us because of this beautiful light.  May we bless them, hug them and love them with our eyes and our smiles. May we send our love so deeply into them that they can see themselves, love themselves, and love the Divine that resides within each of them.  Then may we move onto the next person whose path we cross and shower them with love as well.  As they feel the love and return it, in kind, they will awaken. Their fears will start to subside; and they, too, will begin to love unconditionally, as they thank our co-creators.  Before we know it we will begin to transform and transcend beyond human form to our true spiritual essence.

            As we move forward may our hearts overflow with love, gratitude and joy knowing that we are always holding one another in an orb of pure bliss.  And so it is.

 

 

Chaos Is Just Alright With Me

I need to write a lesson to myself.  Today's lesson is: find your peace within the chaos.  If you can't experience peace within yourself right now, irrespective of conditions, then you will never experience true peace.  Just as real love is unconditional, so it is with real peace. 

I have written about my new Alusky puppy, Basil.  My husband and I are attempting to housebreak her.  We always said we would wait until our youngest child was potty-trained before getting a dog.  That was smart, because not only do we have to teach this dog to do her business outside--we also have to completely domesticate her.  That was the part we hadn't thought much about.  Our heads were lost in toddler-land, thinking the pee pee and do-do would be the bulk of the work.  Evidently, teaching a dog not to chew on every plant, animal, mineral and vegetable in sight is at least as important as the housebreaking. 

Basil is already 19 pounds, at 11 weeks of age.  She loves to play with everyone, but back in her litter, play mainly consisted of pawing and mouthing.  So we all have a lot of scratch marks right now.  We need new socks.  And when we yell, "Owww!!!" it sounds a lot like the canine word for "Play!!!!"  When I am getting my boys dressed for school in the morning, Basil sees this as an invitation to play tug of war.  She is very taken with our clothing, in general.  She can't resist sinking her teeth into shirts, jackets, pants, shoes... in fact, she loves our clothes almost as much as she loves our furniture and car upholstery.  She is gaga over textures and fabrics.  We knew she would be a diva!  She's been making lots of wood shavings for us out of our dining room table, since that's her favorite flavor.  It's Hemlock, in case you're looking for a new pet treat.  For Basil, the icing on the cake is houseplants.  The leaves and wood are delicious; throw in some dirt for digging and it's a puppy panacea!

A now common scene from our house is an enraged three year old running from a dog who has him by the arm and won't let go for love or money.  The screams from the three year old are more rage than pain, although there is some of both.  I have no idea where he picked this up, but the three year old actually screamed, "fucking dog!" this morning.  After we pay a dog trainer, we'll be investing in some preschool anger management classes.

Before we ever got Basil, our house was somewhat of a revolving door for family and friends, and that's the way we like it.  Auntie Ellen and her Maltese will be sleeping here tonight.  We recently hosted our baby niece for eight days.  We love to have our parents stay with us.  We're also getting more involved in our community and just being generally social.  Our Hemlock table usually has church financial documents all over it.  My seminary books are in every room, next to Disney, Dr. Seuss and Game of Thrones.  We don't even clean up as much when we have people over now, because it matters less to us.  We are getting more comfortable with chaos. 

I said when we got Basil that she was my new animal guide.  I was looking forward to the lessons she would teach me.  So far her biggest lesson is one that I hadn't mastered having my two boys:  life is usually a complete mess and happiness is getting your hands dirty.  Babies teach us this.  If they could talk, babies would say, "I'm screaming at you and it's OK.  You're OK.  Take a deep breath.  Smile.  Because this is your life."  Toddlers would and do say, "I'm running around naked with cake on my mouth and I threw your keys in the toilet.  Love me!"  I am done with babies and mostly out of toddler days, so my puppy is here to let me know, "You may have a to-do list, but I just peed on your floor, I'm humping your leg and chewing on your pants.  You may think you're going somewhere, but I know you feel it when my teeth sink into your thigh!" 

It is that old familiar feeling of resistance to what's happening right now, and wishing I could be somewhere else.  Moments like these make me wish that I was sitting alone in an empty house, walking alone on a nature trail, or getting blissed out in a yoga class.  But life is not a retreat center.  When I feel myself getting worked up about the new level of chaos in my life, I need to remember that I can touch peace anywhere, anytime.  Just today I was making out some bills when Basil came over and bit my ankles, and my son started whining for his Batman flip flops.  I felt the stress in my body, and then I just said, "It's OK.  It's OK. It's OK."  I took a deep breath, and I smiled at the chaos. 

Chaos is just alright with me.  Chaos is just alright, oh yeah!

Journaling with Jesus

One of our current study modules in interfaith seminary is spiritual practice.  What are the things we do in our day-to-day lives to maintain our relationship with the Divine?  How do we connect and draw our strength from Spirit?

One of our deans is a writing teacher, in addition to her ministry work.  She has been teaching composition for many years and is currently finishing her doctoral dissertation.  Yesterday in class, she led a spiritual writing exercise for us.  The method she taught is very similar to the practice of lectio divina, wherein the writer chooses a text, reads it, meditates on it and then writes about it.  She said that writing is her preferred method for receiving messages from the Divine or from her higher self.  She instructed us to connect with that presence and then begin to journal after reading our selected text.  It was similar to writing a letter to God and then immediately writing the reply back to ourselves.  I found that it was effortless and automatic to write the reply and my sense was that this will be a new spirit-filled practice for me.

My relationship with the Divine is centered around Jesus Christ, although I pull from many faiths in my spiritual practices and study of sacred scriptures.  My spiritual walk is somewhat similar to that of the Hindu or Yogi who chooses an ishta-devata (one, cherished divinity or godhead on whom worship and prayer are centered).  Hinduism teaches that while there is only one God and one Truth, the names by which God is called are many.  So for me, the name is Jesus (Yeshua Hamaschiach).  

Spiritual journaling is not new by any means, and it is something that Christians practice.  While researching spiritual journaling and Christianity, I stumbled upon this link about hearing God and the practice of "Two-way Journaling":  http://www.cwgministries.org/Four-Keys-to-Hearing-Gods-Voice

There are many biblical passages dealing with the practice of connecting with the "still, small voice" of God and hearing directly from Him, as well as an abundance of biblical teachings on discernment.  In my spiritual journaling practice, I want to be able to discern truth, because journaling in this way is akin to channeling.  As one of our deans mentioned, many people associate channeling with "the devil" and we are forewarned to rely on God's protection and wisdom in interpreting the words we receive.

I would like to share my journal entry from our class exercise this weekend.  I asked a simple question and wrote out the answer below in eight minutes.  I keep rereading it as it is a very love-filled and uplifting message.

Dearly Beloved,
What do I need to be most aware of in my walk right now? 

You, my darling, are the beloved.  Be aware of the beautiful synchronicity that has landed you in the exact spot where you are.  See all of the provision that has been made for you, that you have made for yourself, with your thoughts, your desires, your wishes and your prayers.  Your heart is being purified, and as that happens, your thoughts and desires are coming into alignment with your Essential Self.  This is a beautiful thing.  Trust that all of these gifts in your life are truly yours...rejoice in them and banish all guilt.  You are not to compare yourself to others.  You are, however, to grow with these kindred souls so close to you at this time.  There are many.  You have asked me to bring into your life souls who are walking your path with you.  The floodgates have been opened.  Here they are.  Commune with them.  Love them, and do not be afraid of revealing yourself, for your "self" is integrating with the whole. All of you are integrating.  Open up to receiving and giving in turn, continually.  If you feel a pull and an attraction to a person, a group or a place, don't judge what you feel.  The time for judging has past.  It is all good.  It is all light.  You are there.  Say to yourself, "I am here, now."  

On Buddhism

1.       

      What are the “Four Passing Sights” that Siddhartha saw; what did they mean to him and inspire him to do?

Emerging from the palatial shelter of his royal estate, Prince Siddhartha saw first an old man, decrepit, weak and trembling.  Seeing the old man, the Prince discovered the fact of old age.  Second, he saw a person’s body lying next to the roadside, overcome by disease.  He was thus acquainted with the curse of bodily sickness.  Third, he saw a corpse, becoming aware of the phenomenon of the death of the body.  Fourth, Siddhartha saw a monk with a shaven head, wearing an ochre robe and holding a bowl.  The sighting of the monk alerted him to the life of withdrawal from the world. 

These four sightings revealed to Siddhartha the true nature of the physical plane: suffering and impermanence.  He then committed himself to seeking the Eternal and forsaking the Earthly opulence into which he was born.  He gave his life over to the quest for Enlightenment. 

2.    What are the six aspects present in most religious traditions, according to Huston Smith?  In light of these aspects, how is Buddhism unique? 

The six most common aspects of the world’s religious traditions are: authority, ritual, speculation, tradition, grace and mystery.  The Middle Way as taught by the Buddha in its original exposition is truly unique, in that it explicitly excludes: external authority, the trappings of ritual, the snare of useless speculation, blind adherence to tradition, overreliance on grace as a means of escaping human responsibility and the spiritual seeker’s distracting obsession with the supernatural.  In this way, Buddhism appears on the surface to be an anti-religion. 

3.    What is the preliminary step of the Eightfold Path and why is it important?  List the eight steps and briefly tell what each involves.

The preliminary step on the Eightfold Path is “right association.”  It is impossible to overemphasize our inextricable connection to other human beings; in remembering this connection, we realize the importance of forming and maintaining social bonds with other dedicated spiritual seekers.  We are wise to associate ourselves with seasoned and faithful practitioners who will shed more light on our paths, joint and individual.  The following quote is attributed to the Buddha: “An arouser of faith appears in the world.  One associates oneself with such a person.”  And this quote is from Huston Smith: “We should associate with Truthwinners, converse with them, serve them, observe their ways, and imbibe by osmosis their spirit of love and compassion.”  

            Below are the steps of the Eightfold Path:

A.      Right Views: The rational mind is an integral survival tool for all of us as humans, and the Buddha did not ignore this fact.  As followers set out on the Path, they need to be able walk without stumbling in the dark.  Right views are the solid framework that keeps the mind in check.  The espousal of Right Views is nothing more than consciously adopting The Four Noble Truths and keeping them in the forefront of the mind as one progresses: “Suffering abounds, it is occasioned by the drive for private fulfillment, that drive can be tempered, and the way to temper it is by traveling the Eightfold Path.” (Huston Smith, 106).  

B.      Right Intent: This second step on the Path requires the traveler to fully invest with single-minded focus in one supreme spiritual goal (ideally that of achieving enlightenment for the benefit of all).  If we think of our views as connected with the mind, we may conceive of our intent as linked to the heart.  Hence, to achieve Right Intent, we search our hearts for our primary desire and we then commit to fulfilling it with unrelenting dedication.  

C.      Right Speech: “Out of the abundance of the heart the mouth speaks,” are words attributed to Jesus in Matthew 12:34.  This quote may just as well have been attributed to Buddha. Our speech follows on as an extension of our Right Views and Right Intent.  On the Path, great attention is paid to language.  Ideally, commitments are made to refrain from untruths, uncharitable speech, and all forms of careless speech.  Harmful speech is to be avoided in all forms, covert as well as overt.  Sugar coating, euphemism, sarcasm, “barbed wit;” all of these fall outside of what is considered “Right Speech.”  Speech is a reflection of character and our utterances should be both loving and mindful if we are committed to the Eightfold Path.  

D.     Right Conduct: Buddha encouraged his followers to acquire an objective understanding of one’s behavior before undertaking to improve it.  He directed attention to the motives that underlie all action: what is at the heart of the conduct in question?  Generosity or self-seeking?  The Five Precepts are the concise Buddhist moral code to be followed for the accomplishment of Right Conduct: 1. Do not kill, 2. Do not steal, 3. Do not lie, 4. Do not be unchaste, and 5. Do not drink intoxicants.  

E.      Right Livelihood: The ultimate expression of Right Livelihood is the dedication of one’s life to the discipline of the monastic order, however the Buddha never suggested that the monastic life was fit for everyone seeking enlightenment.  For the layperson, Right Livelihood is choosing an occupation that promotes life rather than destroying it; finding work which is “conducive to spiritual progress” as opposed to work which explicitly or implicitly obstructs spiritual progress.  The work we choose is less important than the spirit in which it is undertaken; we do not live to work, rather, we work to live.  In living the spiritual life, work harmonizes with our highest values.  

F.       Right Effort: “Work out your own salvation with diligence,” may be the Buddha’s most famous admonition to his followers.  Diligent, persistent effort has no substitute in Buddhism.  “Do or do not. There is no try,” said Yoda to Luke Skywalker.  I cannot help but think of this quote in approaching Right Effort.  Buddha gave the example of an ox trudging through the mud as it carries a heavy load; its gaze is fixed and it does not rest until it emerges from the mire.  Right Effort is full application of the will, steady as she goes.  “Velleity-a low level of volition, a mere wish not accompanied by effort or action to obtain it-won’t do” (Huston Smith, 109). 

G.     Right Mindfulness: The practice of mindfulness can be summed up as commitment to awareness in approaching every experience.  To be mindful is to focus our consciousness on our immediate experience.  If we adopt Right Mindfulness, we embrace all thoughts, feelings and sensory perceptions with focused attention.  This is achieved through a combination of a dedicated meditation practice and a refined mental approach to the activities we undertake outside of meditation.  Right Mindfulness is richly rewarding in the insights it brings: we learn that our experience is in constant flux, that our thoughts, emotions and sensations flow through our awareness like an ever-changing stream, and that we are not defined by our thoughts and experiences.  Moving forward with this knowledge, we need no longer cling to a separate identity.  

H.     Right Concentration: This final step on the Eightfold Path is the culmination of the seven others.  It is maintaining the mind in a calm and steady state, so that the true nature of reality may be perceived.  The mind becomes singularly focused and restrained, drawing all of one’s energy into a brilliant illuminating light which shines forth with laser like precision, cutting away everything superfluous so that Truth may be revealed. 

  

4.      Describe:

A.      Nirvana: The word means, “to extinguish” or “blow out.”  It is the state of total bliss attained at the end of all seeking.  It is not annihilation or non-being; rather, it is the fullness of pure being.  It is the state in which “the boundaries of the finite self” are extinguished.  Nirvana is complete and total freedom and release.  It is the realization of the Infinite. 

B.      Theravada: The word Theravada means, “The Way of the Elders.”  It is one of the two major branches of Buddhism.  After Buddhism split into two schools, both initially referred to themselves as yanas, or rafts, because they claimed to carry the members of humanity across the sea of life to the shore of enlightenment.  The Theravada school of Buddhism was initially called Hinayana, which means “little raft,” in contrast to the other more popular school of Buddhism, Mahayana, which means “great raft.”  It stands to reason that the followers of the smaller, more exclusive school of Buddhism would not want to keep the name meaning “little raft,” so they renamed their school Theravada.  The followers of Theravada are called Theravadin.  They claim to follow the original teachings of the Buddha as set out in the Pali Canon.  The Theravadin believe that the attainment of enlightenment is up to the individual alone, and that no gods exist to further our progression or support us in the universe.  In Theravada the distinguishing quality of enlightenment is wisdom (Bodhi).  The Theravadin hold that the monastery is central to the practice of Buddhism; enlightenment is mostly reserved for monastics, and not the general population.  Buddha is regarded by the Theravadin as a saint and trail blazer who illuminated the path to enlightenment.  Theravada teaching minimizes the importance of ritual and the metaphysical, and focuses on meditation as a disciplined inward journey. 

C.      Mahayana: This is the “great raft” referenced above; it is Buddhism for the people.  For Mahayanists, the prime attribute of Buddhism is compassion (karuna).  Grace is a central component of Mahayana teaching and its followers believe that a boundless and unifying power is behind the whole of existence.  The demanding disciplines of practice are motivated by compassionate concern for humanity.  To a Mahayanist, Buddha is a savior.  Mahayanists pray to Buddha and make prostrations.  Devotional practice is a part of Mahayana Buddhism.  In terms of attaining enlightenment, Mahayana holds a higher opinion of women and laity than does Theravada; it is the more egalitarian of the two schools.  Mahayana Buddhism includes metaphysical discourse and elaborate ritual, whereas Theravada does not. 

5.    How are the teachings of Zen connected to Gautama?  

Mahayana Buddhism splintered into many different sects.  One of the most well-known and influential of these is Zen Buddhism.  Of all of the sects, Zen is the most influenced by Taoism.  Zen claims to take its central perspective directly from Gautama himself (Prince Siddhartha Gautama, the Buddha).  The Zen school posits that the teachings of the Pali Canon are the ones which were popularized by the masses.   The origin of the Zen perspective can be traced back to Buddha’s Flower Sermon: standing on a mountain surrounded by his followers, he did not speak any words at all, and relied on the simple gesture of holding up a golden lotus flower for all to see.  The only person present who understood this gesture was Mahakasyapa, who responded with a quiet smile.  Mahakasyapa’s smile caused Buddha to name him as his successor.  Following that moment, the special insight carried by Mahakaysapa is said to have been transmitted down through twenty-eight patriarchs in India, then carried to China through the Buddhist monk Bodhidharma.  In the twelfth century, the teachings were transmitted to Japan and named Zen Buddhism.  The essence of this teaching is contained within a subtle and elusive “secret”; therefore, Zen practitioners shun verbal formulas and creeds. 

6.      Define:

A.      Zazen: This is a word that means simply, “seated meditation.”  Zen monks sit in the lotus posture for hours on end and day after day, in silence, their eyes half closed with the gaze focused on the ground in front of them.  They sit waiting in Zazen so that the Buddha mind may awaken, and they may then carry the benefits of that awakening over into their daily lives. 

B.      Satori: This is a mystical experience that takes the Zen practitioner on a sort of enchanted interior journey.  It is a profoundly joyful experience of freedom, a momentary escape from the prison of ordinary perception.  Upon experiencing satori, one discerns “the interpenetration and convertibility of all phenomena;” but instead of merging then and there with the infinite and shunning all other experience, the Zen practitioner returns to daily living better able to approach each moment and each activity as a “manifestation of the infinite.”  (Huston Smith, 137). 

C.      Koan: A koan is a very singular sort of problem or riddle that can take many years to be solved.  The koan is designed to produce a particular effect on the mind, causing it to venture beyond logic and reason into deeper territories.  The Zen student is given the koan by a master, and then is able to consult with the master in private in a consultation called sanzen. 

7.    What do you think is the most striking feature of Zen practice?

Zen manages to be both mystical and practical; Zen merges the beauty and wonder engendered by faithful spiritual practice with presence and compassion, the fruits of selfless service of humanity.  The Zen practitioner goes within to experience the bliss of pure being, then learns to translate the experience of that bliss into acts as simple as washing the dishes.  Zen teaches that we can be simultaneously mystical and mindful.  The second most striking feature for me is the joyful exuberance expressed by Zen followers: the laughter and smiles of the Zen monastics speak volumes about this tradition. 

8.     What is the most important aspect of Buddhism for you, personally? Why?

Buddhism tells us that we can experience the Kingdom of God within ourselves, here on this Earth, starting now.  The Buddhist teacher Thich Nhat Hanh talks and writes at length on the Buddhist conception of the Kingdom of God.  He says that he does not envision the Kingdom of God as a distant place where no suffering exists.  One of his favorite sayings is, “No mud, no lotus.”  The mud is the suffering in the world that motivates us to develop compassion, for ourselves and in turn for others.  Through following Buddha’s teachings, I can touch Paradise here and now and experience a sort of salvation that will transform my life and the lives of those around me while I am still alive in this body.  Jesus said, “You shall know the truth and the truth shall make you free.” (John 8:32).  And Buddha said, “I will teach you truth and the path leading to the truth.”  Both Buddha and Jesus left behind the worldly pursuits of comfort, riches and family in this lifetime to devote their lives 100% to experiencing and expounding spiritual truth.  They not only talked truth; they walked truth.  They embodied truth.  The greatest difference for me between the Way of Jesus and the Way of the Buddha is that the Buddha’s teachings as passed down through generations of his followers are more explicit, more concrete and more immediately attainable.  This has more to do with the transmission of the message, rather than the source.  People are in desperate need of spiritual teaching that reaches them where they are and teaches them how to ease their own suffering in the here and now. 

9.     Identify the following names:

Dalai Lama: The Dalai Lama is a holy figure in Tibetan Buddhism whose purpose here on this Earth is to embody the spiritual principles of compassion and mercy.  He is the incarnation of the bodhisattva of compassion who was known in India by the name of Avalokiteshvara, in China as the Goddess of Mercy, Kwan Yin and in Tibetan Buddhism as Chenrezig.  I have heard Thich Nhat Hanh describe Avalokiteshvara as the bodhisattva who listens deeply to the laments of human beings who are suffering.  This being represents the symbolic taking in of our pain, our deepest worries and our cries.  As the incarnation of this spiritual being on Earth, the Dalai Lama “empowers and regenerates” Tibetan Buddhism (Huston Smith, 143).  Up to date, there have been fourteen successive incarnations, the current Dalai Lama being the fourteenth. 

Kuan Yin: She is the Buddhist Goddess of Mercy and Compassion.  She is the female form of Avalokiteshvara, as described above.  For many practitioners, she represents the Divine Feminine.  Her equivalent in Christianity is Mother Mary. 

Mahakasyapa: He was one of Buddha’s principal early disciples, and he was Buddha’s first successor.  He is the patriarch of Zen Buddhism.  His famous smile during Buddha’s subtle Flower Sermon symbolizes the Zen focus on direct experience as a means for attaining enlightenment rather than adherence to creed, scriptures and the spoken word. 

Siddhartha Gautama: Prince Gautama was born approximately 500 years BCE in India, and Siddhartha Gautama was the name given at birth to the man who became the Buddha. 

Tara: She is a female bodhisattva in Mahayana Buddhism.  She is known as the Mother of Liberation.  Some schools of Buddhism recognize twenty-one different forms of the Goddess Tara.  Her two most common forms are White Tara and Green Tara.  White Tara is associated with healing, long life and serenity.  Green Tara is known as the Buddha of Enlightened Activity. 

Thich Nhat Hanh: The following introduction of Thich Nhat Hanh is taken directly from a printed program handed out at one of his Dharma talks in New York: "Thich Nhat Hanh is one of the most respected and recognized Zen masters in the world.  A poet, peace activist, and human rights advocate, Thich Nhat Hanh was born in Vietnam in 1926.  A Buddhist monk since the age of 16, he was one of the founders of the "engaged Buddhism" movement, choosing to live a contemplative life while working outside the monastery helping villagers suffering from the devastation of the Vietnam War.  In the early 1960's, he founded the School of Youth Social Service, a relief organization for survivors of the war.  Thich Nhat Hanh has been an expatriate since 1966, when he was banned from reentering Vietnam after a peace mission to the United States and Europe.  In 1982, he founded Plum Village, a Buddhist community in France, where he lives and teaches today.  A prolific author, Thich Nhat Hanh has written more than 85 books, including more than 40 in English."

       Define the following: The Three Jewels, The Four Noble Truths and The Middle Way.

The Three Jewels: The three jewels are Buddha, Dharma and Sangha.  Buddhist practioners are said to “take refuge in the Three Jewels.”  The name Buddha means “Awakened One.”  We take refuge in the example of the Buddha’s life and the knowledge that we too, have Buddha nature and are fully capable of reaching the state of Buddhahood; he showed his followers that a human being can attain enlightenment while on this Earth.  Dharma is the body of Buddha’s teachings and the inner realizations that are attained by practicing them; Dharma means “protection.”  Sangha is the community of Buddhist practitioners. 

The Four Noble Truths: The Four Noble Truths were the subject of Buddha’s first sermon.  The First Noble Truth is Dukkha (this is often translated in English as “life is suffering.”  It means that suffering is an inherent quality of life, or in the words of Huston Smith, life is “out of joint,” and “there is less creativity, more conflict, and more pain than we feel there should be.” Pg. 104). The Second Noble Truth is that Tanha (“the drive for private fulfillment” id.) is the major cause of suffering.  Many people, including me, prefer to put it this way: Attachment is the cause of suffering.  The Third Noble Truth is that the cessation of suffering is attainable.  Huston Smith goes further in explaining the Third Noble Truth: “the disease can be cured by overcoming the egoistic drive for separate existence” id. The Fourth Noble Truth is the path to the cessation of suffering, which is The Eightfold Path enumerated above. 

The Middle Way: Buddha said, “Here is a path to the end of suffering. Tread it!” The Middle Way is a spiritual path that avoids the extremes of self-denial and self-indulgence. The Middle Way is moderate, just as the name implies.  It is not the way of the ascetic or the hedonist.  It is an honest, noble journey with the Eightfold Path as the roadmap. 

Write a response to a selection of your choice from a Buddhist sacred text.

The Dhammapada is a collection of 423 verses attributed to the Buddha.  I am commenting on Verses 38 and 39. 

Verse 38:  If a man's mind is unsteady, if he is ignorant of the true Dhamma, and if his faith is wavering, then his knowledge will never be perfect.
Verse 39:  If a man’s mind is free from passion, if he is free from ill will, if he has abandoned both good and evil, and if he is vigilant, for such a man there is no danger.

My favorite principle of Buddhism is equanimity.  When I first studied Buddhist meditation, I was instructed to meditate on the quality of equanimity, which can be described as an attitude of loving-kindness and neutral acceptance towards all living beings.  The suffering generated by our thoughts and emotions comes from our habits of attachment and aversion.  When we are free from the pull of desire and the push of aversion, we are at peace.  If we pay attention to our thoughts and feelings, we notice that our mental attitudes towards other people are most often imbalanced; we feel attracted to certain people and repelled by certain others.  Still yet for others, we feel indifference.  The passions of the mind and emotions cause us to cling in desperation to the objects of our attachment and to abuse in anger the objects of our aversion; when we are controlled by our passions we love selfishly, or we hate, doing violence to both ourselves and others.  Equanimity is an attitude that can subdue the passions of the mind and emotions, leading us to the experience of freedom.  When we are free, we do not need to run after good and flee from evil.  We can simply be, in complete security.  

        Write a description/impression of your Buddhist site visit:

In May of 2009 I attended a weekend retreat at a Kadampa Buddhist Temple and Retreat Center in Glen Spey, NY.  Kadampa Buddhism falls within the Mahayana tradition and is very strongly influenced by Tantra.  It is noteworthy that Kadampa Buddhism is a highly devotional school and it is not sanctioned by the Dalai Lama.  I had taken several months of courses taught by Kadampa Buddhist teachers in White Plains, NY.  In March of 2009 I had attended a Prajnaparamita Empowerment where I recited a bodhisattva vow in a group.  (Prajnaparamita is a female Buddha who is the manifestation of Buddha’s perfection of wisdom.  Her mantra is commonly known as the Heart Sutra, and it is the mantra of the perfection of wisdom, Tayatha Om Gate Gate Paragate Parasamgate Bodhi Soha). This was a large ceremony lasting several hours, which could also be considered a site visit.  Here is the ritual prayer we recited three times, containing the Bodhisattva vow: 

I go for refuge to the Three Jewels-Buddha, Dharma and Sangha, and confess individually all negative actions.  I rejoice in the virtues of all beings and promise to accomplish a Buddha’s enlightenment.  

Because I was gaining so much from the classes at that time, and practicing daily meditation according Kadampa teachings, I was curious to attend the May retreat with Buddhist monks from all over the country and the world.  Most of the monks and practitioners at the retreat were from the US, but there were a good number of monks from the UK and South America as well.  The laypersons dressed in plain clothes and the monks wore the traditional crimson robes.  The temple itself is quite large and it sits on an 82 acre parcel of land.  The temple is named, The US World Peace Temple.  It is one of three traditional Kadampa temples in the world.  The architecture is described by the Kadampists as “holy,” and the temple’s design is based on the mandala of Buddha Heruka, who is the Compassion Buddha of the Highest Yoga Tantra.  There is a very large gold statue of Buddha Shakyamuni at the front of the temple.  There are other statues around the inside of the temple, and the one that struck me the most was that of Manjushri, a male bodhisattva wielding a flaming sword in his right hand; the sword represents the realization of transcendent wisdom which cuts down ignorance and duality.  All of the statues were artistically elaborate, ornate and beautiful.  The services I attended were quite formal, with chanting, singing, prayer and prostrations.  The closest type of service I can compare them to would be a formal Catholic mass.  I learned a lot about Kadampa Buddhism that I had not known before, simply by taking in the energy of that temple and the ceremonies.  I felt slightly ill at ease since I did not share the devotional attitude of most of the other people present.  For the most part, I felt blessed, purified and at peace following the services, but I also felt a twinge of guilt because of the idolatry warnings from the Christian faith.  The golden statues did not help in this regard. 

The founder of the New Kadampa Tradition, Geshe Kelsang Gyatso, gave this description of the temple when it was first opened and dedicated in 1997: 

“At the very beginning when we were designing this building we based it on the mandala of Buddha Heruka, who is the Compassion Buddha of Highest Yoga Tantra. From this point of view it has many special preeminent qualities that indicate it is not an ordinary building. The Temple has four doors, and is surrounded by eight auspicious signs. On top of the wall, on each side, are two deer and a Dharma Wheel. At the very top there is a golden five-pronged vajra. These things indicate special preeminent qualities which reveal that this Temple is a holy place.” 

I also felt that the temple was a holy place and I was very grateful for the experience.