Jerry Green
12-31-2008, 12:47 PM
New Years Greetings, fellow travelers!
The attached essay, my New Year’s offering to you, was recently admired by a rabbi friend, so I feel encouraged to share it with you. As you may know, my article on The Mother Letters was accepted for publication by TIFERET, Journal of Spirituality, and will appear this year. The attached piece is unpublished, save some private sharing and this distribution. My rabbi/friend commented: “Beautiful! May we be bringers of peace to this troubled world with gevurah, chesed and tif'eret.”
--
Blessings on your new year,
Yitzak Ahron
Laughing Priest
707.824.4344
P.O. Box 72
Graton, CA 95444
[email protected]
Three Mothers: Aleph Mem Shin
Mem hums, Shin hisses
and Alef is the Breath of air
deciding between them.
(Sefer Yetzirah, 2:1)
Wshhh
Hmmm
Ahhh
Shema Hashem Shalom
Salam Shalem Shalom
Hear the sounds, Issmao issim,
the sounds of peace, issim il salam,
the sounds of healing peace. issim shifa il salam.
Shema Hashem Shalom
Salam Shalem Shalom
Wshhh
Hmmm
Ahhh
The Six Perfections: Transcendent Qualities
According to Nyngma (Tibetan) Buddhism as taught by Khentrul Lodro Thaye
with Kabbalistic associations
written by Yitzak Ahron (Laughing Priest)
This Buddhist “practice” is a “method” for the pursuit of happiness, which is understood to include transcending suffering. The basis of its achievability is that our Buddha nature exists and will always be. With an authentic teacher, the “method” is understood to be complete and unerring.
The premise lies in “training” the mind/intention(s) in transforming negative emotional states (anger, impatience, pride, ill will, jealousy, derision, fear) that are affecting us, causing “disturbance.” We seek peace, by training the mind to handle negative and harmful states, rather than seeking to control the environment. However, as in Aikido and Kabbalah, constructive self transformation also changes the environment for the better (tikkun olam.)
The method suggests that our minds tend toward investing in one’s own welfare, often ‘attached” to what I want or what I need. It is “self attached.” The seemingly simple idea that there is self-benefit in benefiting others is considered. Then we “train” in kind-noble hearted intention. As self-attachment lessens in relation to another’s well being (or all others) we are less disturbed by our own negative emotional states.
Lovingkindess/Compassion:
Everything can be summarized as engaged in for the purpose of love, loving-kindness or compassion. Without this foundation, you may do some good, but your practice will not sustain and nourish you. It will become dry and stale.
The Six Perfections: Transcendent Qualities
with Sefrotic associations.
Generosity Chesed Loving-kindness Right Arm
Discipline/Moral Conduct Din Judgment Left Arm
Patient Forbearance Tiferet Beauty/Harmony Heart Center
Diligence Netzah/Hod Power/Method Hips/Legs
Meditative Concentration Bina Understanding Left Brain
Wisdom Chochmah Wisdom Right Brain
Generosity:
This concept is defined as “the mind’s wishing to give.” It is unconnected with the recipient’s benefit or with the results. The attitude of love and compassion precedes all forms of practice, and what is described here in relation to generosity applies to practicing all the attributes. “Practice” begins with a “contrived” attitude (for the purpose of practice) and becomes progressively more sincere.
We re encouraged to “practice” generosity for it’s own sake, not for any purpose. Just to practice, as in a training. It’s not to accomplish adding to our well being, but it will, even when employed as a practice. We start by contriving, just to awaken consciousness and intention/kavvanah. It works while we are learning. Eventually we become more sincere, and likely better at it. The belief is taught that there is no limit here how far or how much. There’s always more.
By “give” we mean four related ideas in this context. They are worded here in this context of asking the questions of the intended receiver. There’s much in this for us also about asking. Our cultural context may not have included the Tibetan values, which cultivate a presumed empathy (understanding of another’s feelings and needs) that we cannot assume to be skilled in.
How might I serve your welfare?
How might I relieve suffering?
How might I bring you a benefit?
How might I bring you more happiness/joy?
Thus, giving may mean:
promoting someone’s welfare,
relieving their suffering,
bringing them a benefit, or
bringing more happiness/joy.
Generosity brings immediate gratification and promises long-term benefit for the giver, the receiver, and the greater world. It reduces our suffering because it reduces attachment to our own welfare. As self-attachment lessens in relation to another’s well being (or all others) we are less disturbed by our own negative emotional states.
Generally, our mind is preoccupied with our own welfare. It is “attached to the self” upon which is dependent. In coming to realize that the benefit of helping others includes self-benefit, the mind takes time to progress in three stages. In each dimension, actions change after intentions change.
Intentional Premises: actions follow changing intentions.
Equanimity; self and all beings are of equal value,
Exchanging welfare with the welfare of others,
Concerns with the welfare of others.
Objects of generosity, what to offer, are understood as:
Wealth and other material possessions,
Protection of others from harm or fear,
Dharma, or spiritual practice.
Discipline/Moral Conduct:
This attribute represents the ethical dimension of the mind that wants to refrain from doing harm, or non virtuous acts which create risk of harm. Harm was exemplified by injury, killing, stealing, sexual misconduct, gossip and other destructive behavior. Practicing this attribute is made easier by generosity. Kabbalah would say that generosity was channeled by discipline/moral conduct (Judgment.)
This is the basis for all the positive qualities.
Patient Forbearance:
This attribute is about how we deal with adversity, difficulty or pressures. This is the attribute of mind that does not become disturbed. With patience we forbear. It says the less suffering, the better. Patient Forbearance is the remedy for anger, which is defined as, “a disturbance of the mind.” Anger causes pain and is understood as having no redeeming value. It affects others negatively, prevents meditation, compromises sleep, and obscures learning and other forms of practice.
Patient Forbearance is Tiferet because it engenders peace with inner disturbance. The Sefirah of Tiferet is balance or harmony between the polarities of Chesed (love) and Din (judgment,) which reflect the Perfections of Generosity and Discipline.
Patient Forbearance is there to keep the mind from being disturbed, even by one’s own negative emotions. It gives one the feeling of well-being. It’s attractive to others. It spreads joy to others and projects dependability. It’s short term benefit is that we are not disturbed. In the “middle,” we are spared retaliation and retribution; in the end, no grudge is held. If anger is the greatest evil, Patient Forbearance is the greatest practice.
Deep non-disturbance of the mind is an intention. It’s different than suppression or self control, which “holds in, holds down” the negative feeling state. The capacity to forbear can be cultivated by practice, and will increase with practice, and include:
Acceptance of suffering, adversity, and pressure,
Refrains from blaming others,
Confidence in dharma, teachings.
Increased sensitivity leads to more suffering and a reduced capacity for forbearance. Intolerance (hyper-sensitivity) leads to experiencing difficulties as worse than they need to be. Practicing Patient Forbearance with less consequential sufferings will lead to more forbearance with bigger challenges. This way, all irritations can be seen as companions for spiritual practice.
Forms of cultivating forbearance:
Acceptance of suffering. Beneficial effects of suffering include:
Seeing effects of suffering inspires liberation, arouses the wish for freedom, and motivates one’s spiritual path.
Increased humility, ability to overcome pride.
Empathy, compassion for others.
Learning to recognize the causes of suffering.
Facilitates appropriate caring, and can avoid future negative actions.
Not blaming harm-doers.
Through self-reflection when we experience our own negative emotions, and by understanding cultivated with compassion for others, we learn that people are not “to blame” for being powerless in controlling disturbing emotions within themselves. We don’t resent a sick person for their illness, not a psychotic for his behavior. It is not so different with all others, whose disturbing emotions harm themselves, if only to deprive them of peace, tranquility and happiness, as well as those around them.
Confidence in the dharma.
From the vast perspective of compassion, we can see that suffering is a catalyst for developing compassion. Difficulty can cause kind-hearted intention. For this reason, compassion is the foundation of practice.
The enemy (enmity) is actually illusory, or dreamlike (maya.) What looks bad is food for practice, and really nourishes freedom & enlightenment. Our subjective experience, at its essence, is empty not real. Emptiness is the true nature of phenomenon.
When to practice Patient Forbearance:
In order to remedy states of intolerance and anger, engage Patient Forbearance at the moment when we feel “NOT OK” or uneasy, in other words, before we get angry. Practice should begin with small irritations or disturbances, which can even be imaginary or feigned when alone. Conjuring practice situations will prepare the mind for addressing real troubles. Success (tolerance) with small troubles will prepare for success with bigger ones.
Diligence:
Diligence is our intentional movement forward in a desired direction. Netzach and Hod are embodied in right and left hips, and they are our strides of endurance and refinement respectively. This attribute is defined as enthusiastic effort for positive actions. Enthusiasm implies joyful and with delight. Diligence brings forth what laziness obscures, and it is understood to manifest in three forms:
armor-like; a resolve to accomplish,
devotion or application; the sheer doing of it,
insatiable diligence; always looking for.
Meditative Concentration:
This attribute gives the mind one-pointed focus that is necessary for practice. It makes the mind “usable” by eliminating “random” distractions. It quiets the mind and body, including negative thought patterns, and develops “contentment.” Mindfulness enquiry asks, “What is my mind doing now,” and cultivates a “vigilant state,” a balance of effort and relaxation, like a tuned guitar string. Initial practice with a reference point (mantra, candle, image, letter) leads to eventual non-referential meditation.
Bina/Understanding. It is conceptual, and it dives direction and specificity to our actions. Chochmah/Wisdom lies within/beneath conceptual understanding. Words do not define here. They emerge in Bina from a felt, seen, or heard inspiration or intuition.
Wisdom:
This attribute implies non-conceptual awareness or inspiration, coming from the place of not-knowing, beyond words. It is the purpose of meditation training. When awakened, it fuels ordinary conceptual purpose with the sacred.
The attached essay, my New Year’s offering to you, was recently admired by a rabbi friend, so I feel encouraged to share it with you. As you may know, my article on The Mother Letters was accepted for publication by TIFERET, Journal of Spirituality, and will appear this year. The attached piece is unpublished, save some private sharing and this distribution. My rabbi/friend commented: “Beautiful! May we be bringers of peace to this troubled world with gevurah, chesed and tif'eret.”
--
Blessings on your new year,
Yitzak Ahron
Laughing Priest
707.824.4344
P.O. Box 72
Graton, CA 95444
[email protected]
Three Mothers: Aleph Mem Shin
Mem hums, Shin hisses
and Alef is the Breath of air
deciding between them.
(Sefer Yetzirah, 2:1)
Wshhh
Hmmm
Ahhh
Shema Hashem Shalom
Salam Shalem Shalom
Hear the sounds, Issmao issim,
the sounds of peace, issim il salam,
the sounds of healing peace. issim shifa il salam.
Shema Hashem Shalom
Salam Shalem Shalom
Wshhh
Hmmm
Ahhh
The Six Perfections: Transcendent Qualities
According to Nyngma (Tibetan) Buddhism as taught by Khentrul Lodro Thaye
with Kabbalistic associations
written by Yitzak Ahron (Laughing Priest)
This Buddhist “practice” is a “method” for the pursuit of happiness, which is understood to include transcending suffering. The basis of its achievability is that our Buddha nature exists and will always be. With an authentic teacher, the “method” is understood to be complete and unerring.
The premise lies in “training” the mind/intention(s) in transforming negative emotional states (anger, impatience, pride, ill will, jealousy, derision, fear) that are affecting us, causing “disturbance.” We seek peace, by training the mind to handle negative and harmful states, rather than seeking to control the environment. However, as in Aikido and Kabbalah, constructive self transformation also changes the environment for the better (tikkun olam.)
The method suggests that our minds tend toward investing in one’s own welfare, often ‘attached” to what I want or what I need. It is “self attached.” The seemingly simple idea that there is self-benefit in benefiting others is considered. Then we “train” in kind-noble hearted intention. As self-attachment lessens in relation to another’s well being (or all others) we are less disturbed by our own negative emotional states.
Lovingkindess/Compassion:
Everything can be summarized as engaged in for the purpose of love, loving-kindness or compassion. Without this foundation, you may do some good, but your practice will not sustain and nourish you. It will become dry and stale.
The Six Perfections: Transcendent Qualities
with Sefrotic associations.
Generosity Chesed Loving-kindness Right Arm
Discipline/Moral Conduct Din Judgment Left Arm
Patient Forbearance Tiferet Beauty/Harmony Heart Center
Diligence Netzah/Hod Power/Method Hips/Legs
Meditative Concentration Bina Understanding Left Brain
Wisdom Chochmah Wisdom Right Brain
Generosity:
This concept is defined as “the mind’s wishing to give.” It is unconnected with the recipient’s benefit or with the results. The attitude of love and compassion precedes all forms of practice, and what is described here in relation to generosity applies to practicing all the attributes. “Practice” begins with a “contrived” attitude (for the purpose of practice) and becomes progressively more sincere.
We re encouraged to “practice” generosity for it’s own sake, not for any purpose. Just to practice, as in a training. It’s not to accomplish adding to our well being, but it will, even when employed as a practice. We start by contriving, just to awaken consciousness and intention/kavvanah. It works while we are learning. Eventually we become more sincere, and likely better at it. The belief is taught that there is no limit here how far or how much. There’s always more.
By “give” we mean four related ideas in this context. They are worded here in this context of asking the questions of the intended receiver. There’s much in this for us also about asking. Our cultural context may not have included the Tibetan values, which cultivate a presumed empathy (understanding of another’s feelings and needs) that we cannot assume to be skilled in.
How might I serve your welfare?
How might I relieve suffering?
How might I bring you a benefit?
How might I bring you more happiness/joy?
Thus, giving may mean:
promoting someone’s welfare,
relieving their suffering,
bringing them a benefit, or
bringing more happiness/joy.
Generosity brings immediate gratification and promises long-term benefit for the giver, the receiver, and the greater world. It reduces our suffering because it reduces attachment to our own welfare. As self-attachment lessens in relation to another’s well being (or all others) we are less disturbed by our own negative emotional states.
Generally, our mind is preoccupied with our own welfare. It is “attached to the self” upon which is dependent. In coming to realize that the benefit of helping others includes self-benefit, the mind takes time to progress in three stages. In each dimension, actions change after intentions change.
Intentional Premises: actions follow changing intentions.
Equanimity; self and all beings are of equal value,
Exchanging welfare with the welfare of others,
Concerns with the welfare of others.
Objects of generosity, what to offer, are understood as:
Wealth and other material possessions,
Protection of others from harm or fear,
Dharma, or spiritual practice.
Discipline/Moral Conduct:
This attribute represents the ethical dimension of the mind that wants to refrain from doing harm, or non virtuous acts which create risk of harm. Harm was exemplified by injury, killing, stealing, sexual misconduct, gossip and other destructive behavior. Practicing this attribute is made easier by generosity. Kabbalah would say that generosity was channeled by discipline/moral conduct (Judgment.)
This is the basis for all the positive qualities.
Patient Forbearance:
This attribute is about how we deal with adversity, difficulty or pressures. This is the attribute of mind that does not become disturbed. With patience we forbear. It says the less suffering, the better. Patient Forbearance is the remedy for anger, which is defined as, “a disturbance of the mind.” Anger causes pain and is understood as having no redeeming value. It affects others negatively, prevents meditation, compromises sleep, and obscures learning and other forms of practice.
Patient Forbearance is Tiferet because it engenders peace with inner disturbance. The Sefirah of Tiferet is balance or harmony between the polarities of Chesed (love) and Din (judgment,) which reflect the Perfections of Generosity and Discipline.
Patient Forbearance is there to keep the mind from being disturbed, even by one’s own negative emotions. It gives one the feeling of well-being. It’s attractive to others. It spreads joy to others and projects dependability. It’s short term benefit is that we are not disturbed. In the “middle,” we are spared retaliation and retribution; in the end, no grudge is held. If anger is the greatest evil, Patient Forbearance is the greatest practice.
Deep non-disturbance of the mind is an intention. It’s different than suppression or self control, which “holds in, holds down” the negative feeling state. The capacity to forbear can be cultivated by practice, and will increase with practice, and include:
Acceptance of suffering, adversity, and pressure,
Refrains from blaming others,
Confidence in dharma, teachings.
Increased sensitivity leads to more suffering and a reduced capacity for forbearance. Intolerance (hyper-sensitivity) leads to experiencing difficulties as worse than they need to be. Practicing Patient Forbearance with less consequential sufferings will lead to more forbearance with bigger challenges. This way, all irritations can be seen as companions for spiritual practice.
Forms of cultivating forbearance:
Acceptance of suffering. Beneficial effects of suffering include:
Seeing effects of suffering inspires liberation, arouses the wish for freedom, and motivates one’s spiritual path.
Increased humility, ability to overcome pride.
Empathy, compassion for others.
Learning to recognize the causes of suffering.
Facilitates appropriate caring, and can avoid future negative actions.
Not blaming harm-doers.
Through self-reflection when we experience our own negative emotions, and by understanding cultivated with compassion for others, we learn that people are not “to blame” for being powerless in controlling disturbing emotions within themselves. We don’t resent a sick person for their illness, not a psychotic for his behavior. It is not so different with all others, whose disturbing emotions harm themselves, if only to deprive them of peace, tranquility and happiness, as well as those around them.
Confidence in the dharma.
From the vast perspective of compassion, we can see that suffering is a catalyst for developing compassion. Difficulty can cause kind-hearted intention. For this reason, compassion is the foundation of practice.
The enemy (enmity) is actually illusory, or dreamlike (maya.) What looks bad is food for practice, and really nourishes freedom & enlightenment. Our subjective experience, at its essence, is empty not real. Emptiness is the true nature of phenomenon.
When to practice Patient Forbearance:
In order to remedy states of intolerance and anger, engage Patient Forbearance at the moment when we feel “NOT OK” or uneasy, in other words, before we get angry. Practice should begin with small irritations or disturbances, which can even be imaginary or feigned when alone. Conjuring practice situations will prepare the mind for addressing real troubles. Success (tolerance) with small troubles will prepare for success with bigger ones.
Diligence:
Diligence is our intentional movement forward in a desired direction. Netzach and Hod are embodied in right and left hips, and they are our strides of endurance and refinement respectively. This attribute is defined as enthusiastic effort for positive actions. Enthusiasm implies joyful and with delight. Diligence brings forth what laziness obscures, and it is understood to manifest in three forms:
armor-like; a resolve to accomplish,
devotion or application; the sheer doing of it,
insatiable diligence; always looking for.
Meditative Concentration:
This attribute gives the mind one-pointed focus that is necessary for practice. It makes the mind “usable” by eliminating “random” distractions. It quiets the mind and body, including negative thought patterns, and develops “contentment.” Mindfulness enquiry asks, “What is my mind doing now,” and cultivates a “vigilant state,” a balance of effort and relaxation, like a tuned guitar string. Initial practice with a reference point (mantra, candle, image, letter) leads to eventual non-referential meditation.
Bina/Understanding. It is conceptual, and it dives direction and specificity to our actions. Chochmah/Wisdom lies within/beneath conceptual understanding. Words do not define here. They emerge in Bina from a felt, seen, or heard inspiration or intuition.
Wisdom:
This attribute implies non-conceptual awareness or inspiration, coming from the place of not-knowing, beyond words. It is the purpose of meditation training. When awakened, it fuels ordinary conceptual purpose with the sacred.