With palms together,

Good Morning Everyone,

Last night at Temple Meditation, what I like to call Zen Judaism, after the book by the same name (author, Rabbi Joseph Gelberman), we discussed good and evil, the precepts, and how this plays out in everyday life.

When all things are relative, how can we know what is good or bad in everyday life? I've written about this before, but it is the "everyday life" part that intrigues me. Once we begin and sustain a strong practice of mindfulness, our lives will change. The changes will be subtle and often a challenge to discern, but they will be there. We will notice our impact on others, other's impact on us. We will not our reactions. We will notice their reactions. In true form to symbolic interactionism, we will make adjustments in our "self". These adjustments will allow for a subtle (and sometimes not so subtle) change in us, in our presentation of ourselves to the world.

When we behave in ways that positively affect others, we are doing "good". When we behave in ways that negatively affects others, we are doing "bad". In Zen, the notion of harm is attached, almost as a definition, of evil. Moreover, it is never seen as independent of behavior. In other words, evil and good are not independent of us, they are us as we enact ourselves in the world. When we cause harm, we are doing (manifesting) evil. When we cause well-being, enhance life, we are doing good.

In our everyday life we are presented with myriad opportunities to make life better or worse for those around us. When we pay attention, with our eyes wide open, we will see what is good and what is not.

A few notes today: For our local kabbalah class members, Gail has suggested we might consider a coffee gathering to discuss kabbalah outside of class at a location other than the temple. I thought I would pass this along and seek your feedback. Also, please let me know ASAP regarding the sesshin in late April. It will be a wonderful opportunity to get away and look deeply.

Schedule for the week:

Daily Zazen at Clear Mind Zendo at 6:30 AM

Sunday morning Zazen at Clear Mind Zendo at 9:00 AM

Sunday Kabbalah Class at 2:00 PM

Monday evening Zen Judaism at TBE at 7:00 PM

Wednesday afternoon Yoga at TBE at 5:00 PM

Be well.

Which Way?

With palms together,

Good Morning Everyone,

This morning I woke to chilled air and a few wind gusts coming through our open bedroom window. The forecast for the day is "windy" which means something in the desert southwest. My Little Honey and I are planning to drive to Palomas, Mexico this morning for her last dental appointment. We will keep a close eye on the wind.

Keeping a close eye is an important practice. It is paying attention. Sometimes we seem to go through our day nearly asleep. Things just seem to happen. Sometimes we embrace them, sometimes not. Yet, if we were awake and paying attention, we might not see life as so capricious.

Buddha taught "this happens because that happens." A simple phrase, but a deep, penetrating truth. It points to a beginningless beginning and an endless end: a continuous chain of interdependent cause and effect in all directions. In short, nothing is capricious, nothing happens without a cause, caused by a prior cause. Or, as Aristotle suggested, a future cause.

We can see this happens because that happens. It is a little more challenging to see 'this happens for the sake of that happening'. We often understand our lives in formal cause terms. Yet, there is a teleological cause, as well. We live purposeful lives. We are meaning making creatures.

Paying attention means paying attention to the ten directions, the three worlds, and living in the vortex.

Be well.

Upholding the World

With palms together,

Good Afternoon All,

In my very shallow study of kabbalah, I am coming to more deeply appreciate the actuality of Oneness. A 13th century kabbalist pointed out that "Being is in nothingness the mode of nothingness and nothingness is in being in the mode of being". In other words, as Rabbi Matt points out, "Nothing is being and being is nothingness".

Hmmm...sounds an awful lot like "Oh, Shariputra, form is emptiness and emptiness is form" to me.

We are left with the next step. In Zen the next step is always a step into the manifestation of the paramitas. In kabbalistic Judaism (which has become very much integrated into mainstream belief) the next step is always the partnership with the Divine Image to being completion to the Universe and we do this through manifesting the various "seferot". This is more specifically accomplished through doing the mitzvot (commandments regarding our actions).

"One pillar extends from earth to heaven. Its name is Righteous One, named for the righteous. If there are righteous people in the world, the pillar is strengthened, if not, it is weakened. It upholds the entire world, as it is written: 'The righteous one is the foundation of the world' " (the Essential Kabbalah, Daniel Matt, p. 78).

Here we might think of Buddha Nature as the pillar, zazen as the practice of the "righteous" (those committed to a life of practice), and realize the fact that the practice of Zen upholds the universe.

In fact, the practice of a disciplined spiritual practice is the universe.

Be well.

Opening Space

With palms together,

Good Morning Everyone,

Today is mine to make. It's as simple as that. While we cannot always predict the sort of things that will happen, we are responsible for how we perceive them and how we respond to them. In short, we are responsible for what meaning we make of our day and the quality of the interactions throughout.

The challenge is to be aware and responsive to this truth from moment to moment. We must be willing to practice this and not assume it will happen. It is a part of our disciplined spiritual practice. This takes both sensitivity and willingness.

As the day unfolds and events happen we don't expect or like, we might say to ourselves, "This moment is mine to make, may I make it generous and thoughtful". Relaxing into the moment, we can deliberately be present.

So, being awake in the moment requires us to be aware of ourselves as being intimately connected to all who are present with us. Know when you are feeling annoyed, feeling tired, or feeling greedy (self-absorbed). Make an effort to relax in these feelings and let their hold on you go. As we relax, so to will others. As we take a moment to bring ourselves back to our breath, so will others. Opening the space in any moment allows room for mindful attention. Remember, one of our most wonderful characteristics as spiritual beings is to be generous with ourselves.

Be well.

The Good

With palms together,
Good Morning Everyone,

What is good? Is good relative? If there is an absolute good, how do we know it and what is its source? Last night we had a rather animated discussion regarding ethics. It was interesting in that it seemed to me many people want an absolute upon which to rely. Yet, I maintain all things, including values, are relative and cannot be otherwise.

Some years ago a fellow named Fletcher wrote a book that lit a firestorm. Its title was "Situation Ethics". In it he argued that ethics were relative and dependant upon a given situation. People, especially religious people as I recall, had a field day tearing apart the notion of a situationally based ethics, yet, again as I recall, had little problem when pressed saying "that depends" in sticky wicket ethical dilemmas. This is internally inconsistent, and in my opinion, retracts from absolute ethics. Absolute is absolute to be internally consistent.

Still, we yearn for black and white solutions and eschew gray. Yet, in gray resides great wonder and diversity. How can ethics not be situational? Should we not consider the parties involved, their culture, their religious values, etc., in determining what is good, right or correct? Can there be a standard which overarchs all people in all circumstances at all times?

Perhaps, but I suspect it is principle rather than rule. We seek the good, a principle, but use the relative values of our hearts and minds and cultural resources to assist us in determining that "good".

For me this leads to a dialectical tension between the Relative and the Absolute. Both co-exist, are rooted in the same source, and are mutually dependent upon each other. Indeed, they are the same, in essence, it is just the POV that changes.

We must look evil in the eye, one person argued. I agree. I add, however, that when we do, and we look deeply, that we will see we are looking into a mirror. That mirror is our actual humanity. Good and bad are constructs arising from our situation. We think them into existence. Nature, itself, has no good or bad. So, when we look for the source of good, we must look to ourselves, so to, evil.

I believe when we fully appreciate the actuality of our humanity it is possible to truly forgive and reconcile with those who have threatened us, harmed us, or otherwise done us wrong. When we seek for the benefit of the Infinite and not for ourselves and know that all are One, then who, other than ourselves, can be our enemy?

Be well.

Mirror, Mirror

With palms together,

Good Morning All,

Yesterday I wrote about One. The thing is, we live in a multiplicity. Or so it seems to us as our brain processes automatically our perceptions into classes of this and that, subjects, objects, processes, etc. It is difficult to see what comes before the perception.

Kabbalists argue we must use our imagination. Perhaps. We enter the map of the Infinite through this tool. We call this map the Tree of Life or sometimes the Ten Seferot. Yesterday I referenced the six paramitas. The sefirot are much the same. These are the natural emanations or (perhaps) attributes of the Infinite made perceptible through ourselves.

We have Will, Wisdom, Understanding, Love, Power, Beauty, Eternity, Splendor, Foundation, and Presence. These go by various names which essentially deepen their meaning and application, but they are understood to be a sort of divine reflection. if you will.

We should not understand these as separate from each other, just as we do not understand the paramitas as separate. Each contains the entire universe. Each is One.

How do we approach these? How do we realize these? By dropping away the ego and stepping into the Universal. Because we cannot really "know" our essential nature and the essential nature of the Infinite, these sefirot are manifest. We know the Infinite through them. If you want to know "Buddha Nature" the "Infinite" or "God" get in touch with these perfections.

Be well.

One

With palms together,

Good Morning Everyone,

The Great Way is Infinite Oneness. The Great Way is not a path, it is the thing itself: no-thing, everything. The Great Way and Buddha Nature are the same, not different, yet we live as if they were different. One a path, the other the end of the path, but this is two. There is only One.

Live One.

Here is the thing. As we live One, all things manifest as One. As we live One: generosity is One, patience is One, morality is One, vigor is One, meditation is One, and Wisdom is Itself. The six paramitas are not six, but One. As we live One, there is no two. Keep One.

To keep One only think of the Universe. Begin and end with the Universe. As we practice, Self and Universe are realized as the same, not different, yet we perceive as if they were different. They are the same. You and Other are One, the same, yet appearing different.

A prism shows one and many are the same. One light, many colors. Let your practice be your prism. Both sides of the prism are the same, yet different, both are One.

And when we get to One, take the next step. One and Not-One are the same, not different.

Live Not-One.

Be well.