The Dharma is like an Avocado!
Some parts so ripe you can't believe it.
But it's good.
And other parts hard and green
Without much flavor,
Pleasing those who like their eggs well cooked.
And the skin is thin,
The great big round seed
In the middle,
Is our own Original Nature-
Pure and smooth,
Almost nobody ever splits it open
Or tries to see
If it will grow.
Hard and slippery,
It looks like Your should plant it - but then
It shoots out thru the
fingers-
gets away.
Sunday, May 2, 2010
Tuesday, April 27, 2010
Creative Field Study: 16th Century Safed, Palestine
The year is 5331and the month is Iyar according to the calendar used hear by the Jewish people of Safed. The Kabbalists repeat often the phrase of the month's acronym, ani adonai rofekha. It is the time between Pesach and Shevuot and the concentration of healing the souls is emphasized with intensity. The Jewish population of Safed is at its peak, never has the city seen so many. With a flourishing textile industry as well as its strategic geography, there is security for the Jews in both politics and economics. The Ottoman empire has made it possible for Jews to thrive without the threat of oppression. There are Jews from all over the world here, some newly arrived and others well established. The Sephardim are the majority followed by Ashkenazim, the Romanoites and then, of course, the Musta'aravim.
Upon first arriving here, I was told immediately of the great Arizal. His name, I later discovered was in fact Rabbi Yitzchak ben Shlomo Ashkenazi. A man who arrived in Safed just two years ago from the land of Egypt. I was surprised to hear this given the magnitude of his name. The people praise him and explain with sparkling eyes of all the teachings he's blessed upon them. And yet even still, they tell me off the Rabbinic leaders in Jerusalem who deny him his greatness.
It was not for several days that I was able to meet the Arizal. It was through another man of high ranking, Hayyim Vital, that I was able to arrange an audience. I was sent to Vital by community members after making my intentions known that I sought the Arizal. However, before my meeting him, Vital told me a great many things about this special Rabbi. He claimed to be his foremost disciple out of a small group of initiative disciples, who received all of his most secret and sacred teachings of the divine. He told me about his teaching techniques, how he preferred the outdoors as a class room and how many nights they would awake at midnight to engage in the Torah. The outdoors, he said, was was the prime setting to study Torah because it is wholly the Creation of God, while the synagogue was built by man. Waking at midnight, on the other hand, was a practice of diligence and commitment.
Hayyim Vital warned me of the Arizal's holiness.
“He is the transmigrated soul of Shim'on Bar Yochai, may his memory be blessed.”
I inquired into what this meant (given that as how I understood it, RaShBY was a perfected soul who had transcended the cycle of gilgul) and with a scoff he told me that, “Yitzchak Luria is devoid of imperfection. He himself is a reflection of that which is most high, and we, his disciples, contain within us the souls of Shim'on Bar Yochai's disciples.”
I wondered then if Vital thought Luria to be the messiah, which seemed to be the underlying assumption amongst many of the Safed Jews, particularly the Sephardim who were survivors of the Spanish Inquisition. The way Vital spoke of him, I could only guess he shared the same sentiments.
Vital also told me of his healing powers. “He will look through your q'lipot, into your soul, and there he will find your illness and from there he will find your cure.”
This intrigued me greatly. I asked Vital if he meant medicine or treatment. I also told him that I felt fine, and had no illness so to speak of. And yet, as I spoke these words, I knew I had missed the point. In turn, Vital did not answer me.
Rabbi Yitzchak Luria lived in a beautiful home. From his lucrative trade with commodities such as pepper, wine, cucumbers, spices and leather in Egypt, he was able to live comfortably and to spend much time in study, prayer and meditation. I was seated in a chair in his study and the Arizal entered from the back of the room. He was not an old man he looked no older than thirty-five. His beard was laced with just faint traces of grey and his eyes were a sparkling light brown. He stared at me intensely. For maybe seven minutes at just my forehead and then slowly down to meet my eyes. There was an luminous aura about him that exuded from what I believed to be his unfaltering presence and focus. He then smiled and placed his hand on my shoulder. The touch sent shivering waves throughout my body.
“You've come a long way to be here young student. I see little yetser ha'ra in you. There were only two letters that appears slanted or backwards, and they had to do with your faith. You are not solid in your faith with God and Torah and thus you follow the mitzvot without passion and commitment. I suggest you begin by reading the prayers and the Zohar in the translation of your mother tongue, this will reinstall your faith.”
The Arizal's words were soft, and his loving smile never faltered throughout his speech. I asked him many questions of how he came to this conclusion. He explained to me the workings of metoscopy, and how the letters, which only he could see, glowed on my forehead. The forehead is where the soul discloses all more clearly because of its correspondence to the sefirah Binah (which actually symbolizes the forehead) (Fine 156). The practice was very much within the realm of healing. After all, what he had done was in fact tell me what was imperfect within my soul, and then prescribe for me a cure; I must begin translating prayer liturgy into English, and become diligent to the study of them.
I found this to relate back to the Jewish concept of tikkun olam. What the Arizal appears to be doing in Safed is providing teachings through the lens of Kabbala and Torah to evoke tikkun olam and to bring the messiah. I wanted to know more about these teachings, but was not able to properly interview the Arizal until after the Sabbath.
The Sabbath, as a whole, became a blur to me. I was not allowed to write during this time, and thus cannot recall all of the many customs and rituals that the Safed Jews practiced during this sacred period of the week. Before the Sabbath arrive, I followed the men out into the fields where they prayed for many hours until the sun set. This was their practice of the Kabbalat Shabbat Service. I observed great humility and reverence among the field worshipers, and yet not a trace of sadness could be seen in their character. They called the practice the “field of holy apple trees” where they felt they were better adept to receive the Shekhina. It was also said to represent the ascent of the divine worlds (Fine 249). I then returned with a Tunis man of humble standing named Ya'akov Harari ben Yona, to his home, where he greeted his wife, mother, and young daughter by kissing their hands. The meal that was served was filling and delicious. There were dishes of many flavors with roasted chicken and fruits to finish. Along with the Sabbath meal, Ya'akov's wive had baked twelve loaves of bread the previous day. Ya'akov would often break into song throughout the meal and wine and blessings were passed all around. The next day, I joined Ya'akov to the synagogue where he prayed all day. The people of Safed were dressed in their best clothes and the feeling of festivity was in the air. At the front near the altar and the Torah, the Arizal stood with several of his disciples, Hayyim Vital among them. I could not follow in their language fast enough to keep with the prayer, but when the Torah was read by the Arizal, all became quiet and meditative. Before it was revealed, men went out to fetch their young children and I was told later that just by listening to the Torah, without even understanding its meaning, the soul was being revived. I could not help but remember the prescription that the Luria had given me just a few days before.
My second visit with Yitzchak Luria came two days later. I had prepared my main question for him ahead of time. He had allotted only a short audience with me because of his commitments to the lessons of his students and meditations. This time we met in his courtyard. I was seated on a stone bench beneath a old yet fragrant myrtle tree. The Arizal came to greet me with the same warmth and presence I had experienced the week before. He asked me about my experience of hearing the Torah and I reflected upon all I could. After we were served a cup a mint tea, I requested permission to ask my great question. With a slow, yet joyful nod of the head, the Arizal agreed.
“What are the foundations upon which tikkun olam can manifest?”
The Rabbi stroked his beard for a good fifteen minutes. The peacefulness of his presence reflected the tranquility of the beautiful courtyard and I was thus free from anxiety.
“There are eight primary teachings that I emphasize in which the seeds of tikkun olam can be planted,” he began, “The first is to have a deep concern for proper human relations. Let no one be humiliated, create no tensions between yourself and others, and so forth. For instance, if a man would like to walk in front of you, give him the honor. The importance of your ego does not match the importance of the relationship. (Fine 88).”
“Thus, you alone are held as morally responsible for your actions. It is only you who can act in respect towards others. If a man needs to be payed the day of his service, do not prolong his pay for your own convenience. Take his concerns to heart first (Fine 89).”
“Generosity and charitableness are of utmost importance if you are wishing to practice moral responsibility. In order to arouse such moral commitments, you must first generate a deep respect and trust for your fellow human beings, no matter how much they may fail you (Fine 89).”
“Respect comes when you first can practice self-effacement,” the Arizal turned to Hayyim Vital who was leaning against the archway entrance to the courtyard, “my disciple hear is working on this particularly.” He released a soft murmur of giggles and Vital stiffened. “Anger is also of great importance. I cannot think of many other things that can damage one's relationship with the most High, blessed be He, more than the embers of anger. These embers, if not tamed, grow into the terrible flames of other acts such as hatred and violence.”
Luria paused for a few minutes to enjoy his tea. His unabiding presence and concentration gave me no invitation of anxiety or over-analyzation. I simply sat and enjoyed the time passing with him. He then began again, “Melancholy is also an exceedingly unpleasant quality of personality, particularly in the case of an individual whose intention is to acquire esoteric knowledge and experience haRuah haQodesh. There is nothing that impedes mystical inspiration – even for someone who is otherwise worthy of it – as much as the quality of sadness (Fine 91).” He raised his head to me with a look of deep regret. There was compassion in his eyes, and I knew his thoughts traveled to bless those he knew with this affliction.
“You must be empathetic, and most importantly, you must seek love. Love within, love without and eventually, the divine light that permeates all creation with love.”
At this, the Arizal nodded, set down his clay cup and rose. With a lightness returning to his image, he mentioned his waiting students in the synagogue and he bade me farewell. I was led out by a servant to the world outside. I wondered if this great man could ever be frustrated. Did Yitzchak Luria ever struggle with the teaching he had just given me? There was indeed something dramatically charismatic about hiss character. I felt myself hanging on each word he said and he embraced me and all whom he engaged with-with an unmeasured level of attention. Did the Arizal dream? Did he too struggle with desires, hopes and aspirations like the weaker of us? It was not truly known if he ever spoke of his own struggles, mostly he aided others. This meeting with Rabbi Yitzchak Luria was on my last day in the city of Safed, and I returned the next morning with ideas to reflect upon for the rest of my days.
Upon first arriving here, I was told immediately of the great Arizal. His name, I later discovered was in fact Rabbi Yitzchak ben Shlomo Ashkenazi. A man who arrived in Safed just two years ago from the land of Egypt. I was surprised to hear this given the magnitude of his name. The people praise him and explain with sparkling eyes of all the teachings he's blessed upon them. And yet even still, they tell me off the Rabbinic leaders in Jerusalem who deny him his greatness.
It was not for several days that I was able to meet the Arizal. It was through another man of high ranking, Hayyim Vital, that I was able to arrange an audience. I was sent to Vital by community members after making my intentions known that I sought the Arizal. However, before my meeting him, Vital told me a great many things about this special Rabbi. He claimed to be his foremost disciple out of a small group of initiative disciples, who received all of his most secret and sacred teachings of the divine. He told me about his teaching techniques, how he preferred the outdoors as a class room and how many nights they would awake at midnight to engage in the Torah. The outdoors, he said, was was the prime setting to study Torah because it is wholly the Creation of God, while the synagogue was built by man. Waking at midnight, on the other hand, was a practice of diligence and commitment.
Hayyim Vital warned me of the Arizal's holiness.
“He is the transmigrated soul of Shim'on Bar Yochai, may his memory be blessed.”
I inquired into what this meant (given that as how I understood it, RaShBY was a perfected soul who had transcended the cycle of gilgul) and with a scoff he told me that, “Yitzchak Luria is devoid of imperfection. He himself is a reflection of that which is most high, and we, his disciples, contain within us the souls of Shim'on Bar Yochai's disciples.”
I wondered then if Vital thought Luria to be the messiah, which seemed to be the underlying assumption amongst many of the Safed Jews, particularly the Sephardim who were survivors of the Spanish Inquisition. The way Vital spoke of him, I could only guess he shared the same sentiments.
Vital also told me of his healing powers. “He will look through your q'lipot, into your soul, and there he will find your illness and from there he will find your cure.”
This intrigued me greatly. I asked Vital if he meant medicine or treatment. I also told him that I felt fine, and had no illness so to speak of. And yet, as I spoke these words, I knew I had missed the point. In turn, Vital did not answer me.
Rabbi Yitzchak Luria lived in a beautiful home. From his lucrative trade with commodities such as pepper, wine, cucumbers, spices and leather in Egypt, he was able to live comfortably and to spend much time in study, prayer and meditation. I was seated in a chair in his study and the Arizal entered from the back of the room. He was not an old man he looked no older than thirty-five. His beard was laced with just faint traces of grey and his eyes were a sparkling light brown. He stared at me intensely. For maybe seven minutes at just my forehead and then slowly down to meet my eyes. There was an luminous aura about him that exuded from what I believed to be his unfaltering presence and focus. He then smiled and placed his hand on my shoulder. The touch sent shivering waves throughout my body.
“You've come a long way to be here young student. I see little yetser ha'ra in you. There were only two letters that appears slanted or backwards, and they had to do with your faith. You are not solid in your faith with God and Torah and thus you follow the mitzvot without passion and commitment. I suggest you begin by reading the prayers and the Zohar in the translation of your mother tongue, this will reinstall your faith.”
The Arizal's words were soft, and his loving smile never faltered throughout his speech. I asked him many questions of how he came to this conclusion. He explained to me the workings of metoscopy, and how the letters, which only he could see, glowed on my forehead. The forehead is where the soul discloses all more clearly because of its correspondence to the sefirah Binah (which actually symbolizes the forehead) (Fine 156). The practice was very much within the realm of healing. After all, what he had done was in fact tell me what was imperfect within my soul, and then prescribe for me a cure; I must begin translating prayer liturgy into English, and become diligent to the study of them.
I found this to relate back to the Jewish concept of tikkun olam. What the Arizal appears to be doing in Safed is providing teachings through the lens of Kabbala and Torah to evoke tikkun olam and to bring the messiah. I wanted to know more about these teachings, but was not able to properly interview the Arizal until after the Sabbath.
The Sabbath, as a whole, became a blur to me. I was not allowed to write during this time, and thus cannot recall all of the many customs and rituals that the Safed Jews practiced during this sacred period of the week. Before the Sabbath arrive, I followed the men out into the fields where they prayed for many hours until the sun set. This was their practice of the Kabbalat Shabbat Service. I observed great humility and reverence among the field worshipers, and yet not a trace of sadness could be seen in their character. They called the practice the “field of holy apple trees” where they felt they were better adept to receive the Shekhina. It was also said to represent the ascent of the divine worlds (Fine 249). I then returned with a Tunis man of humble standing named Ya'akov Harari ben Yona, to his home, where he greeted his wife, mother, and young daughter by kissing their hands. The meal that was served was filling and delicious. There were dishes of many flavors with roasted chicken and fruits to finish. Along with the Sabbath meal, Ya'akov's wive had baked twelve loaves of bread the previous day. Ya'akov would often break into song throughout the meal and wine and blessings were passed all around. The next day, I joined Ya'akov to the synagogue where he prayed all day. The people of Safed were dressed in their best clothes and the feeling of festivity was in the air. At the front near the altar and the Torah, the Arizal stood with several of his disciples, Hayyim Vital among them. I could not follow in their language fast enough to keep with the prayer, but when the Torah was read by the Arizal, all became quiet and meditative. Before it was revealed, men went out to fetch their young children and I was told later that just by listening to the Torah, without even understanding its meaning, the soul was being revived. I could not help but remember the prescription that the Luria had given me just a few days before.
My second visit with Yitzchak Luria came two days later. I had prepared my main question for him ahead of time. He had allotted only a short audience with me because of his commitments to the lessons of his students and meditations. This time we met in his courtyard. I was seated on a stone bench beneath a old yet fragrant myrtle tree. The Arizal came to greet me with the same warmth and presence I had experienced the week before. He asked me about my experience of hearing the Torah and I reflected upon all I could. After we were served a cup a mint tea, I requested permission to ask my great question. With a slow, yet joyful nod of the head, the Arizal agreed.
“What are the foundations upon which tikkun olam can manifest?”
The Rabbi stroked his beard for a good fifteen minutes. The peacefulness of his presence reflected the tranquility of the beautiful courtyard and I was thus free from anxiety.
“There are eight primary teachings that I emphasize in which the seeds of tikkun olam can be planted,” he began, “The first is to have a deep concern for proper human relations. Let no one be humiliated, create no tensions between yourself and others, and so forth. For instance, if a man would like to walk in front of you, give him the honor. The importance of your ego does not match the importance of the relationship. (Fine 88).”
“Thus, you alone are held as morally responsible for your actions. It is only you who can act in respect towards others. If a man needs to be payed the day of his service, do not prolong his pay for your own convenience. Take his concerns to heart first (Fine 89).”
“Generosity and charitableness are of utmost importance if you are wishing to practice moral responsibility. In order to arouse such moral commitments, you must first generate a deep respect and trust for your fellow human beings, no matter how much they may fail you (Fine 89).”
“Respect comes when you first can practice self-effacement,” the Arizal turned to Hayyim Vital who was leaning against the archway entrance to the courtyard, “my disciple hear is working on this particularly.” He released a soft murmur of giggles and Vital stiffened. “Anger is also of great importance. I cannot think of many other things that can damage one's relationship with the most High, blessed be He, more than the embers of anger. These embers, if not tamed, grow into the terrible flames of other acts such as hatred and violence.”
Luria paused for a few minutes to enjoy his tea. His unabiding presence and concentration gave me no invitation of anxiety or over-analyzation. I simply sat and enjoyed the time passing with him. He then began again, “Melancholy is also an exceedingly unpleasant quality of personality, particularly in the case of an individual whose intention is to acquire esoteric knowledge and experience haRuah haQodesh. There is nothing that impedes mystical inspiration – even for someone who is otherwise worthy of it – as much as the quality of sadness (Fine 91).” He raised his head to me with a look of deep regret. There was compassion in his eyes, and I knew his thoughts traveled to bless those he knew with this affliction.
“You must be empathetic, and most importantly, you must seek love. Love within, love without and eventually, the divine light that permeates all creation with love.”
At this, the Arizal nodded, set down his clay cup and rose. With a lightness returning to his image, he mentioned his waiting students in the synagogue and he bade me farewell. I was led out by a servant to the world outside. I wondered if this great man could ever be frustrated. Did Yitzchak Luria ever struggle with the teaching he had just given me? There was indeed something dramatically charismatic about hiss character. I felt myself hanging on each word he said and he embraced me and all whom he engaged with-with an unmeasured level of attention. Did the Arizal dream? Did he too struggle with desires, hopes and aspirations like the weaker of us? It was not truly known if he ever spoke of his own struggles, mostly he aided others. This meeting with Rabbi Yitzchak Luria was on my last day in the city of Safed, and I returned the next morning with ideas to reflect upon for the rest of my days.
Wednesday, April 14, 2010
a Letter from the Pureland
Beloved One,
I love you so dearly, and I send you blessings from this world. Thousands of sweetest of fragrances fill the forests. Everything is glowing. From the leaves of every Bodhi tree, to every grain of upon the grown. The sky is limitless and blue, and the most beautiful of music hums with the wind. Days are the same as hours, months the same as seconds. I do not know night or day. I am constantly bathed in golden light. There are streams that flow through the forest floors. The water is sweet and warm – my throat does not know thirst. From the trees are endless rows of fruit. They are heavy and ripe and slip softly into my hands just upon touch. My stomach does not know hunger.
I am hear with Amitabha, and we are smiling, filled with light and joy. My body has transformed into a structure of all perfect Buddha qualities. My mind, and heart and skin are like one infinitely compassionate cloud. Drifting high in the air, sometimes carried by the wind and sometimes still. I never fall to earth. I have no hopes or fears, no desires no animosities. The Amitabha Buddha embraces me every time we meet, and we meditate together atop sweet lotus blossoms. We observe the past, present and future lives of all the sentient beings in all the buddha-fields of the universe.
One day, in a distant, or maybe not so distant lifetime, you will join us.
Overflowingly,
Buddha Emilipraboddhitithajranamapsitabhagaragatha
I love you so dearly, and I send you blessings from this world. Thousands of sweetest of fragrances fill the forests. Everything is glowing. From the leaves of every Bodhi tree, to every grain of upon the grown. The sky is limitless and blue, and the most beautiful of music hums with the wind. Days are the same as hours, months the same as seconds. I do not know night or day. I am constantly bathed in golden light. There are streams that flow through the forest floors. The water is sweet and warm – my throat does not know thirst. From the trees are endless rows of fruit. They are heavy and ripe and slip softly into my hands just upon touch. My stomach does not know hunger.
I am hear with Amitabha, and we are smiling, filled with light and joy. My body has transformed into a structure of all perfect Buddha qualities. My mind, and heart and skin are like one infinitely compassionate cloud. Drifting high in the air, sometimes carried by the wind and sometimes still. I never fall to earth. I have no hopes or fears, no desires no animosities. The Amitabha Buddha embraces me every time we meet, and we meditate together atop sweet lotus blossoms. We observe the past, present and future lives of all the sentient beings in all the buddha-fields of the universe.
One day, in a distant, or maybe not so distant lifetime, you will join us.
Overflowingly,
Buddha Emilipraboddhitithajranamapsitabhagaragatha
The Power, Influence and Agency of Pre-Modern Muslim Women
According to the interpretations of the Qur'an and the Shari'a by Islamic scholars of the pre-modern Middle East, women were restricted to highly dependent and powerless lives. However, contrary to these interpretations, women were able to exercise a considerable amount of agency, power and control over their lives. Firstly, some women were able to gain considerable amounts of respect and prestige within society through the outlet of the Islamic mystical tradition of Sufism and occasional opportunities of religious education. Secondly, women could also yield substantial control in their home life because of the valuable role she held as child-rearer, home-keeper, and provider of hallal sex. And thirdly, women had independent ways of experiencing joy and happiness that did not rely upon what their male family members provided them.
It is an ironic situation that the same religion that produced interpretive scholars who saw to disband women of much of their power, also produced a mystical tradition that provided outlets for women to engage more fully. Sufism is an expression of Islam that focuses on the love of God rather than the rules of God. It is a tradition that elicited (and continues to elicit) deep emotions displayed often through means of passionate artistic expression such as song, dance and literature. In the Qur'an, there is no hierarchy of who is more worthy to worship God (man or woman). Both genders are loved equally by God and have equal potential to reach Paradise. The Sufis, for the most part, respected this concept.
Amongst the Sufi hagiographies of the medieval Middle East, numerous names of women were mentioned. There are many stories of Sufi sheikhas with their students, some whom are male, bestowing their wit and wisdom. One of the most famous of these women was Rabi'a al-Adawiyya. Rabi'a had a saintly image that remains in pop culture today. She instigated the concept of “unquestioning love of God” into a movement of asceticism (Roded 129). Many stories were written about Rabi'a, but also about other sheikhas. One story of the Daughter of Umm Hassan al-Asadiyya conveys a conversation she had with Sufyan al-Thawri. Sufyan asks the sheikha questions about her zealot prostration and fasting practices and they enter into a discussion about gratitude. The conversation concludes:
'[Rabi'a] You must be grateful for recognizing gratitude, and if you experience this double gratitude, His blessing will never cease.' Sufyan said: By God, my knowledge failed me and my tongue was tied, boasts of his knowledge, this suffices to prove his ignorance. If a person fears God, this is enough to prove his knowledge. Know that what hearts will never be cleansed of evil until all intentions are united in one concern for God.' Sufyan said; I despaired thinking of myself.' (Roded 130)
With the Daughter of Umm Hassan's wise answer as to the nature of gratitude as well as her extreme demonstrations of devotion to God as well as her demonstrations of disregard the material world, Sufyan repents his arrogance and cries for humility. The Daughter of Umm Hassan proves her spiritual superiority and thus confirms herself a powerful religious influence.
Another example of the presence of women can be seen among Ibn al-Hajj's descriptions of the Sufis in Cairo during the 13th century. Women participated in Sufi orders and practices such as singing, dancing and chanting. These practices are done sometimes with the company of men and many “men and women belonging to some popular sufi orders seem to have established bonds of fraternity” (Lufti 116). Women were able to lead these gathering as well. They established a more egalitarian religious construct of Islam compared to the iron-fisted patriarchy which was considered the standard of the sunnah implied by the Legal Scholars (such as Ibn al-Hajj) of the time.
It should also be noted that, for the most part, women were not barred by Shari'a from gaining an education. Women were taught Qur'an, Hadith and Shari'a at school and in their homes. They could not, however, attend madrassas. Women could be teachers, and were especially valuable in order to not upset the rules of sexual segregation with the education system. It was most common, and preferred that if girls were to be educated, it was to be done only among the company of other female peers and under the guidance of female instructors. However, this ideal was not always held to strictly, especially within Sufi education. In general, throughout time and culture, education means power and agency. By understanding a variety of Islamic literature, women could use their knowledge as means of gaining respect and by suppressing more patriarchally biased customs, not traditionally expressed in Islam. For example, many sheikhas were encouraged to leave their matrimonial lives. At this time, for a woman to do this would break the intense chains of cultural restrictions.
Another means by which women established control and power over their lives was by taking advantage of their designated gendered role of child-rearer/home keeper. A common practice among the wives of Cairo was to take a haqq al-firash (or “bed fee”) from their husbands in return for sexual favors. According to Ibn al-Hajj's interpretation of Shari'a, men are the ones responsible for providing their wives pleasure during sex. This would seem just, but added to his collective interpretations of women's rights (or lack of), this viewpoint leaves women's pleasure to be solely dependent upon their husbands giving it to them. Thus, by charging a “bed fee” within the marriage, women were able to establish power over their situation, and receive more than just supposed sexual pleasure from their husbands. The “bed fee” also provided the wife with some economic independence. The husband is the breadwinner and the one earning and controlling most all of the money. A “bed fee” on top of a dowry, gave a wife more economic control and freedom within or beyond her domestic life.
Beyond matters of sex within the home life, women were also the keepers of the house, and the ones raising the children. Because of this valuable role, they often found ways to apply more power to their lives. For instance, among the Caliphs and the noble families, mothers often had strong influence over their sons, and by informal means, were sometimes able to agent themselves as literal rulers of their empires or estates. A clear example of this dynamic can been seen in the case of the concubine to the third Abbasid caliph, Muhammad al-Mahdi (ruled 775-7785 CE), al-Khayzuran. Her power was earned by giving birth to the two heirs of the caliphate, Musa and Harun. “Khaysuran's political influence was expressed primarily in the struggle for succession between her two sons, particularly after her husband's death, and during their reigns” (Roded 85). Khayzarun was also said to have been the go-to lady amongst the generals and had a tight hold on empire's economic workings. “...al-Khayzarun used to exercise her authority over him [Musa], by assuming sole control over matters of ordaining and forbidding, just as she had done previously with his father” (Roded 87). Women from less politically and economically powerful backgrounds often used similar means to gain control. They would stand in as advisors to their husbands and male relatives, as well as manipulating their children as they raised them in order to shape the family's future. Yet even beyond the structure of their families, women were able to take control of their own lives.
Pre-modern Middle Eastern women were not solely reliant upon their male family member for happiness and fun. Often, women would let loose and celebrate freely when amongst themselves. At weddings, it is described out Cairene women would sing, and dance without fully covering themselves. They would wear adornments and indulge in food and drink. Ibn al-Hajj once again paints a detailed picture of these festivities with the example of a child-birth celebration:
When the baby was born, loud and long-drawn-out shrills were heard everywhere in the house, as a manifestation of female joy. Music, dancing, and an atmosphere of gaiety followed, and a variety of special dishes was served to the family and neighbors of the community. This... went on for seven days; every time a woman came to express her congratulations, the song and dance would start all over again. To publicize the happy event, trumpets and pipes were blown in front of the house door... (Lufti 111-112)
al-Hajj, of course despised these practices because of their supposed, un-muslim ways. He saw them not to serve the purpose of sunna. However, despite it all, these celebrations were so ingrained in the culture of the Middle East, that people were said to have taken them as seriously as religious practices (Lufti 112). Through them, women were able tot take control of their lives and create their own atmospheres of joy and happiness.
The perspectives of Ibn al-Hajj is a premier example of the Muslim salafi scholar world that oversaw much of the Middle East during Mamluk reign (13th to 16th century). These religious scholars stood as the leading authority on Shari'a, and proper Muslim behavior. As seen in the examples, the ideals of the salafi scholars were not always practiced. The scholars used this fact as a tool to condemn women's ways. “Ibn al-Hajj thus attributed the chaos in society to the prevalence of female ways” (Lufti 100). In other words, it was viewed that the haram ways of women that caused things such as famines, droughts and inflation (Lufti 101). Nevertheless, by means of religion, educations, sex, their designated gender role, and internal women's activities, pre-modern women of the Middle East were able to use agency, gain control and attain power over their lives and other's.
It is an ironic situation that the same religion that produced interpretive scholars who saw to disband women of much of their power, also produced a mystical tradition that provided outlets for women to engage more fully. Sufism is an expression of Islam that focuses on the love of God rather than the rules of God. It is a tradition that elicited (and continues to elicit) deep emotions displayed often through means of passionate artistic expression such as song, dance and literature. In the Qur'an, there is no hierarchy of who is more worthy to worship God (man or woman). Both genders are loved equally by God and have equal potential to reach Paradise. The Sufis, for the most part, respected this concept.
Amongst the Sufi hagiographies of the medieval Middle East, numerous names of women were mentioned. There are many stories of Sufi sheikhas with their students, some whom are male, bestowing their wit and wisdom. One of the most famous of these women was Rabi'a al-Adawiyya. Rabi'a had a saintly image that remains in pop culture today. She instigated the concept of “unquestioning love of God” into a movement of asceticism (Roded 129). Many stories were written about Rabi'a, but also about other sheikhas. One story of the Daughter of Umm Hassan al-Asadiyya conveys a conversation she had with Sufyan al-Thawri. Sufyan asks the sheikha questions about her zealot prostration and fasting practices and they enter into a discussion about gratitude. The conversation concludes:
'[Rabi'a] You must be grateful for recognizing gratitude, and if you experience this double gratitude, His blessing will never cease.' Sufyan said: By God, my knowledge failed me and my tongue was tied, boasts of his knowledge, this suffices to prove his ignorance. If a person fears God, this is enough to prove his knowledge. Know that what hearts will never be cleansed of evil until all intentions are united in one concern for God.' Sufyan said; I despaired thinking of myself.' (Roded 130)
With the Daughter of Umm Hassan's wise answer as to the nature of gratitude as well as her extreme demonstrations of devotion to God as well as her demonstrations of disregard the material world, Sufyan repents his arrogance and cries for humility. The Daughter of Umm Hassan proves her spiritual superiority and thus confirms herself a powerful religious influence.
Another example of the presence of women can be seen among Ibn al-Hajj's descriptions of the Sufis in Cairo during the 13th century. Women participated in Sufi orders and practices such as singing, dancing and chanting. These practices are done sometimes with the company of men and many “men and women belonging to some popular sufi orders seem to have established bonds of fraternity” (Lufti 116). Women were able to lead these gathering as well. They established a more egalitarian religious construct of Islam compared to the iron-fisted patriarchy which was considered the standard of the sunnah implied by the Legal Scholars (such as Ibn al-Hajj) of the time.
It should also be noted that, for the most part, women were not barred by Shari'a from gaining an education. Women were taught Qur'an, Hadith and Shari'a at school and in their homes. They could not, however, attend madrassas. Women could be teachers, and were especially valuable in order to not upset the rules of sexual segregation with the education system. It was most common, and preferred that if girls were to be educated, it was to be done only among the company of other female peers and under the guidance of female instructors. However, this ideal was not always held to strictly, especially within Sufi education. In general, throughout time and culture, education means power and agency. By understanding a variety of Islamic literature, women could use their knowledge as means of gaining respect and by suppressing more patriarchally biased customs, not traditionally expressed in Islam. For example, many sheikhas were encouraged to leave their matrimonial lives. At this time, for a woman to do this would break the intense chains of cultural restrictions.
Another means by which women established control and power over their lives was by taking advantage of their designated gendered role of child-rearer/home keeper. A common practice among the wives of Cairo was to take a haqq al-firash (or “bed fee”) from their husbands in return for sexual favors. According to Ibn al-Hajj's interpretation of Shari'a, men are the ones responsible for providing their wives pleasure during sex. This would seem just, but added to his collective interpretations of women's rights (or lack of), this viewpoint leaves women's pleasure to be solely dependent upon their husbands giving it to them. Thus, by charging a “bed fee” within the marriage, women were able to establish power over their situation, and receive more than just supposed sexual pleasure from their husbands. The “bed fee” also provided the wife with some economic independence. The husband is the breadwinner and the one earning and controlling most all of the money. A “bed fee” on top of a dowry, gave a wife more economic control and freedom within or beyond her domestic life.
Beyond matters of sex within the home life, women were also the keepers of the house, and the ones raising the children. Because of this valuable role, they often found ways to apply more power to their lives. For instance, among the Caliphs and the noble families, mothers often had strong influence over their sons, and by informal means, were sometimes able to agent themselves as literal rulers of their empires or estates. A clear example of this dynamic can been seen in the case of the concubine to the third Abbasid caliph, Muhammad al-Mahdi (ruled 775-7785 CE), al-Khayzuran. Her power was earned by giving birth to the two heirs of the caliphate, Musa and Harun. “Khaysuran's political influence was expressed primarily in the struggle for succession between her two sons, particularly after her husband's death, and during their reigns” (Roded 85). Khayzarun was also said to have been the go-to lady amongst the generals and had a tight hold on empire's economic workings. “...al-Khayzarun used to exercise her authority over him [Musa], by assuming sole control over matters of ordaining and forbidding, just as she had done previously with his father” (Roded 87). Women from less politically and economically powerful backgrounds often used similar means to gain control. They would stand in as advisors to their husbands and male relatives, as well as manipulating their children as they raised them in order to shape the family's future. Yet even beyond the structure of their families, women were able to take control of their own lives.
Pre-modern Middle Eastern women were not solely reliant upon their male family member for happiness and fun. Often, women would let loose and celebrate freely when amongst themselves. At weddings, it is described out Cairene women would sing, and dance without fully covering themselves. They would wear adornments and indulge in food and drink. Ibn al-Hajj once again paints a detailed picture of these festivities with the example of a child-birth celebration:
When the baby was born, loud and long-drawn-out shrills were heard everywhere in the house, as a manifestation of female joy. Music, dancing, and an atmosphere of gaiety followed, and a variety of special dishes was served to the family and neighbors of the community. This... went on for seven days; every time a woman came to express her congratulations, the song and dance would start all over again. To publicize the happy event, trumpets and pipes were blown in front of the house door... (Lufti 111-112)
al-Hajj, of course despised these practices because of their supposed, un-muslim ways. He saw them not to serve the purpose of sunna. However, despite it all, these celebrations were so ingrained in the culture of the Middle East, that people were said to have taken them as seriously as religious practices (Lufti 112). Through them, women were able tot take control of their lives and create their own atmospheres of joy and happiness.
The perspectives of Ibn al-Hajj is a premier example of the Muslim salafi scholar world that oversaw much of the Middle East during Mamluk reign (13th to 16th century). These religious scholars stood as the leading authority on Shari'a, and proper Muslim behavior. As seen in the examples, the ideals of the salafi scholars were not always practiced. The scholars used this fact as a tool to condemn women's ways. “Ibn al-Hajj thus attributed the chaos in society to the prevalence of female ways” (Lufti 100). In other words, it was viewed that the haram ways of women that caused things such as famines, droughts and inflation (Lufti 101). Nevertheless, by means of religion, educations, sex, their designated gender role, and internal women's activities, pre-modern women of the Middle East were able to use agency, gain control and attain power over their lives and other's.
Deep Listening
(adapted from a talk by Tara Brach)
It all starts with listening to ourselves. We can begin to very intentionally listen inwardly... What does your body say? What does your heart say? Where is your mind taking you to? Listen to these voices inside, and instead of fueling them with analysis and judgment, simply receive the messages with love. In that process what's clogged can become loosen and the spirt and heart and life that's there can be free.
And then there are others.
When we really listen, without impatience and resistance to how the other person is being, the other person will first go through all their habitual styles of discussion or argument. All the clogging in their fountain of speech will make it's way to the top in all shapes and forms; they'll try to impress, to dominate, to persuade, or try to do whatever they normally do in speech. BUT if we keep listening, if we can hang in there without resisting, without judgment, that person will gradually relax. And they will relax into a more naturally engaged flow of receiving and listening.
We cannot know someone if we do not listen. We cannot be close. When we can learn to listen, and unclog our fountain, we can help someone else unclog their fountain. It takes a tremendous amount of intension to do this training. It goes against all that we're wired to do. There's time to listen. There's time to practice. Just be patient.
Imagine.
We wouldn't be yelling and screaming and shooting and bombing if we didn't have a need to be listened to. We all deserve to be listened to we all need it, no matter how insane or terrible a person may seem, we all deserve to be listened to, deeply.
It all starts with listening to ourselves. We can begin to very intentionally listen inwardly... What does your body say? What does your heart say? Where is your mind taking you to? Listen to these voices inside, and instead of fueling them with analysis and judgment, simply receive the messages with love. In that process what's clogged can become loosen and the spirt and heart and life that's there can be free.
And then there are others.
When we really listen, without impatience and resistance to how the other person is being, the other person will first go through all their habitual styles of discussion or argument. All the clogging in their fountain of speech will make it's way to the top in all shapes and forms; they'll try to impress, to dominate, to persuade, or try to do whatever they normally do in speech. BUT if we keep listening, if we can hang in there without resisting, without judgment, that person will gradually relax. And they will relax into a more naturally engaged flow of receiving and listening.
We cannot know someone if we do not listen. We cannot be close. When we can learn to listen, and unclog our fountain, we can help someone else unclog their fountain. It takes a tremendous amount of intension to do this training. It goes against all that we're wired to do. There's time to listen. There's time to practice. Just be patient.
Imagine.
We wouldn't be yelling and screaming and shooting and bombing if we didn't have a need to be listened to. We all deserve to be listened to we all need it, no matter how insane or terrible a person may seem, we all deserve to be listened to, deeply.
simplification of Israeli-Palestinian negotiations...
-you did this, and it was definitely wrong.
- but you did that... and that was basically worse!
- but then you did this! That was just VILE.
- You're wrong! I didn't do this, you just fabricated it for your propaganda!!
- Aha my friend, but you're forgetting about all of this that you did...
- That's nothing compared to all that that you did!
- What the hell are you talking about?
- Don't try and deny what you did...
- I DIDN'T DO THAT YOU LIER!
- Oh yes you did... Check your sources DOUCHEBAG!!!!!
- You have some serious problems with ignorance. You and all of the fucking terrorists!!!
- Seriously? Your so dumb. We have a saying: "The greatest enemy of knowledge is not ignorance, it is the Illusion of knowledge"
- BUT YOU ARE DELUSIONAL!
- You're just racist against "me's"! NAZI NAZI NAZI. You just want to kill us all.
- Stop complaining about nazis, you ARE THE NAZII!
- I HATE YOU
- I HATE YOU TOO!
- but you did that... and that was basically worse!
- but then you did this! That was just VILE.
- You're wrong! I didn't do this, you just fabricated it for your propaganda!!
- Aha my friend, but you're forgetting about all of this that you did...
- That's nothing compared to all that that you did!
- What the hell are you talking about?
- Don't try and deny what you did...
- I DIDN'T DO THAT YOU LIER!
- Oh yes you did... Check your sources DOUCHEBAG!!!!!
- You have some serious problems with ignorance. You and all of the fucking terrorists!!!
- Seriously? Your so dumb. We have a saying: "The greatest enemy of knowledge is not ignorance, it is the Illusion of knowledge"
- BUT YOU ARE DELUSIONAL!
- You're just racist against "me's"! NAZI NAZI NAZI. You just want to kill us all.
- Stop complaining about nazis, you ARE THE NAZII!
- I HATE YOU
- I HATE YOU TOO!
Tuesday, March 30, 2010
Israeli Settlements in Occupied territory, a Facebook discussion:
EMILY LANDAU:
Pleeeeeeeeease! Stop the settlements! I don't understand! Will somebody please explain to me why Israel is doing this?
לא יותר התנחלויות! אני לא מבינה! בבקשה, מישהו להסביר לי למה הם עושים הזה. איך הם יכולים לחשוב שזה יוצר שלום?? אני רוצה להבין את הלוגיקה שלהם כי עכשיו... אוי וה ואוי
ARIEL CHAMISH:
RELIGION
BEN WALLACH:
I don't think anybody does believe it will bring peace.
It is surprising, most of the settlers aren't there because of ideology, the majority of settlers belong to (or used to belong to) the lower socioeconomic layers of Israel, many of them either Haridim or of Russian descent (just like our very own lil' Liberman). It's cheap, comfortable, beautiful and relatively safe to live in some settlements.
You get a lot of money from the state, and the land is cheap as is (It's usually like this with stolen earth).
What's amazing in the West Bank is that the occupation and the oppression are usually completely sterile. You don't see or hear the local population. You are fenced in your own little town, you use Jewish only roads (the Palestinians are usually forced to use dirt roads that are impassable at times).
There are fast roads connecting you to Jerusalem or Tel Aviv, it's just like living in a very nice, green suburb. The roads and infrastructure are better there than in most places in the country....
That's why the majority of settlers do it. There are of course those who started out like this but now need the religious motif to rationalize the reason that crimes are being committed in their name against innocents on a daily basis.
"If rational arguments worked on religious people there wouldn't be any religious people". Religion is a neat trick to keep you from thinking, really thinking, about what you're doing and quite frequently that's the case. When you ask them what they're doing there, they'll tell you that this land was given to them by god and that's it, there's nothing you can do or say to change their mind. It's like telling a child that his imaginary friend isn't real. It can be nearly impossible to make him believe you (Although a child usually doesn't conquer such massive terrains or massacres populations in the name of their imaginary friend).
Other than the semi-seculars there are of course the extremely religious settlements who are really committing their horrors in the name of god. The majority of them don't want peace, they believe that one day the Palestinians will just 'evaporate' and all their problems will be solved.
The settlements are a bone in everybody's throats, it'll just take a while till they all acknowledges that.
I am aware that what I wrote here isn't complete, it's just the short(ish) answer. I hope it helps.
EMILY LANDAU:
Thanks for giving me this economic perspective. I thought your perspective behind the economic sentiments of the settlers was very realistic and relatable. I have a bit more compassion for them now. I don't usually like to lean on socialist tendencies but it's really hard not to in this capitalistic world constructed and designed by money and self-interest.
I don't agree with you, however, on the religion part. Although in this case it is often unfortunately used as an "excuse" by many, there are people who do truly feel this way about the land. I do not feel that it is right to label someone else's beliefs as "unrational". What is rational, is completely subjective (but this is a philosophical discussion that could go on forever :). Although I don't feel that we should have to agree with what everyone has to say, I do believe that peace comes when we are truly ready to LISTEN to what everyone has to say with an OPEN heart, not a predetermined idea of what is rational and what is not.
Being a religious person (spiritual rather) myself, I found it hurtful to say "religion is neat trick to keep you from thinking". In my experience (coming from a highly secular background), religion has opened my mind to beautifully expansive way of thinking, far greater than that of which my Scientist father has every been able to give me....
I think the religious facet of the struggle in Israel goes far beyond Islam and Judaism. I see some of the harshest judgment and hatred between the secular and the religious. The two cannot find a way to respect each other... I think this is the greatest threat to Judaism today, not Arab-fundamentalist-terrorists.
When I see decisions like this being made in Israel, I feel like that girl whose sister is addicted to cocaine. I love her deeply, but she is hurting herself to a point where she may just have to crash and burn to learn her lesson. That nothing I can do will help her. A lot of American Jews, with their blind Zionism... are in denial of this.
Anyone have more feedback on this perspective?
A. RAYAN (from Ramallah):
“Our neighbors! Stop the madness!”
In our street I am being told that no Palestinian will ever talk about peace in the next fifty years. They tell me that because they know that I still stand for peace and coexistence between the two nations. And when I ask them why, they tell me: because the Israelis are going mad and going off for vengeful wars for nothing. They ask: “why would they destroy entire cities in response to rockets that don't cause any casualties? Our revenge should be tenfold for the destruction of our towns and massacre of our children throughout the generations.”
And I have to restrain myself and think: soon or later the two nations will mature and understand that they have no other choice but to live together.
In all my travels in and out of the country I preach for mutual and egalitarian life for whoever lives on this land. This is because I believe that the humane, natural and historically justified solution is the living together in the same state and under the same rule. I believe that there is room in this country for everyone, even if all the Jews in the world would immigrate here. And if we will learn to live together there will be prosperity and progress: we spend so much money on the wars and the result is ravaging and destruction. Imagine how it would be if we invested in industry and development instead of in wars.
But who would want to prevent coexistence in this land?
I summarize the social elements that have no interest in coexistence as follows:
1. The first element that is interested in preventing coexistence is global imperialism, which initiated the colonial regimes in the East in the last century. Imperialism found in the Zionist movement an ally and a tool in order to conquer, oppress and steal oil from the Middle East, and turned the Israeli state into its police officer in the Middle East which prevents the native peoples from escaping the stranglehold of global imperialism.
2. The second element interested in preventing coexistence is the Zionist movement which represents the Jewish capitalist giants throughout the world. These are interested in preventing peace or coexistence in order to resume Zionist settlements. You can see for yourselves that the entire Israeli nation owes money to the banks which are the colonial tools of the Zionist movement. The Zionist movement steals and occupies Arab lands, builds houses on them and sells them to the Jewish immigrants.
3. The third element that is interested in preventing coexistence is the religious elements of both nations. The Jewish religious leaders are convinced that God gave the country only to Jews, and that all gentiles are enemies of the Jews, which should be fought against and turned into slaves. The Muslim religious leaders believe that the entire country is a Muslim Waqf and must not be delivered to the Jews, which are considered heretics which should be fought against until doomsday.
Now, the masses in both nations are being misled by these elements and their preaching of hatred and wars. They, in turn, become both the fuel and the victims of the ongoing conflict between the poor on both sides.
The humane, natural and fair solution is to live together and cooperate, to build and develop under the rule of law for ALL, and not to be victims of useless and unclear wars.
I call on the poor masses – the workers, the farmers, the dwellers of the villages and development towns, middle class and working class, to turn their backs on their support of the representatives of fascism on both sides. The war between the Zionist movement and the Arab-nationalist movement is a war between two elements that are on the same side: they are both allies of global imperialism, and we, the poor, pay unjustly in our lives for this war. We are the victims of an unfair conflict; we can live together and win without wars and without conflicts as soon as we will free ourselves from the influence of global imperialism and its tools, the religious elements, on both sides.
Let us rise and resist, let us stop sacrificing our children for the Zionist movement and the representatives of the fallacious nation, there is room for all of us and we can build the regime of us ALL.
EMILY LANDAU:
I agree with all of your points, and have no arguments. I do however, have opinions on how you can expand your ideas. How to make them, maybe, a little less offensive to some people I could imagine.
First... I can see you are a Socialist? :) Or at least have a Socialist's heart. I can sympathize with this. I myself am generally the same. I am a huge environmentalist and person of social justice and often find myself holding grudges against capitalism and imperialism. Unfortunately for many people, sympathizing with socialism is simply not possible. There is too much stigma surrounding it. Maybe this is something to consider revising in order to reach out to more people?
You number off three reasons why you believe the war between Israel and Palestine is being perpetuated. I agree with all of them. But to claim that they are the primary or only reasons would be a mistake. Often with this issue I find that people like to pinpoint "WHAT EXACTLY IS THE PROBLEM?"
I believe that the fact of the matter is... there is not "exact" reason. I believe in the infinite nature of the interconnectedness of this world, and thus can never feel comfortable blaming one or a select few things as the problem.
This leads me to my next thought...
We all are responsible for this war. Not just the Zionists. Not just the Arab-nationalists. Not just the Imperialist stock-holding kings. Not just the grief-stricken terrorists.
Every person is responsible for the nature of reality as it is RIGHT NOW. Everything depends upon everything else. So, as soon as we can all realize this, and take responsibility for what role we play in this war, the sooner we can find peace.
I feel that claiming victimhood would be a mistake. The "poor masses" are as much part of the perpetuation of this conflict as the "representative of fascism".
This list I am about to provide you with below is call the "14 Mindfulness Trainings". They were developed by a Vietnamese monk named Thich Nhat Hahn, and I feel that they could be extremely helpful to our healing. They could aid us (the workers for peace) in being effective in our conduct. I have adapted them so that religious elements are removed and so that they can encompass people of all backgrounds. Number 14 may seem out of place (as it has to do with sexual conduct), but I truley believe that we need to incorporate every part of our lives into the peace-making process. Tell me what you think of them...
1. The First Mindfulness Training: Openness
Aware of the suffering created by fanaticism and intolerance, we are determined not to be idolatrous about or bound to any doctrine, theory, or ideology. Our teachings should be guiding means to help us learn to look deeply and to develop our understanding and compassion. They are not doctrines to fight, kill, or die for.
2. The Second Mindfulness Training: Nonattachment from Views
Aware of the suffering created by attachment to views and wrong perceptions, we are determined to avoid being narrow-minded and bound to present views. We shall learn and practice nonattachment from views in order to be open to others' insights and experiences. We are aware that the knowledge we presently possess is not changeless, absolute truth. Truth is found in life, and we will observe life within and around us in every moment, ready to learn throughout our lives.
3. The Third Mindfulness Training: Freedom of Thought
Aware of the suffering brought about when we impose our views on others, we are committed not to force others, even our children, by any means whatsoever - such as authority, threat, money, propaganda, or indoctrination - to adopt our views. We will respect the right of others to be different and to choose what to believe and how to decide. We will, however, help others renounce fanaticism and narrowness through practicing deeply and engaging in compassionate dialogue.
4. The Fourth Mindfulness Training: Awareness of Suffering
Aware that looking deeply at the nature of suffering can help us develop compassion and find ways out of suffering, we are determined not to avoid or close our eyes before suffering. We are committed to finding ways, including personal contact, images, and sounds, to be with those who suffer, so we can understand their situation deeply and help them transform their suffering into compassion, peace, and joy.
5. The Fifth Mindfulness Training: Simple, Healthy Living
Aware that true happiness is rooted in peace, solidity, freedom, and compassion, and not in wealth or fame, we are determined not to take as the aim of our life fame, profit, wealth, or sensual pleasure, nor to accumulate wealth while millions are hungry and dying. We are committed to living simply and sharing our time, energy, and material resources with those in need. We will practice mindful consuming, not bring toxins into our own and the collective body and consciousness.
6. The Sixth Mindfulness Training: Dealing with Anger
Aware that anger blocks communication and creates suffering, we are determined to take care of the energy of anger when it arises and to recognize and transform the seeds of anger that lie deep in our consciousness. When anger comes up, we are determined not to do or say anything, but to practice mindful breathing or mindful walking and acknowledge, embrace, and look deeply into our anger. We will learn to look with the eyes of compassion at ourselves and at those we think are the cause of our anger.
7. The Seventh Mindfulness Training: Dwelling Happily in the Present Moment
Aware that life is available only in the present moment and that it is possible to live happily in the here and now, we are committed to training ourselves to live deeply each moment of daily life. We will try not to lose ourselves in dispersion or be carried away by regrets about the past, worries about the future, or craving, anger, or jealousy in the present. We will practice mindful breathing to come back to what is happening in the present moment. We are determined to learn the art of mindful living by touching the wondrous, refreshing, and healing elements that are inside and around us, and by nourishing seeds of joy, peace, love, and understanding in ourselves, thus facilitating the work of transformation and healing in our consciousness.
8. The Eighth Mindfulness Training: Community and Communication
Aware that lack of communication always brings separation and suffering, we are committed to training ourselves in the practice of compassionate listening and loving speech. We will learn to listen deeply without judging or reacting and refrain from uttering words that can create discord or cause the community to break. We will make every effort to keep communications open and to reconcile and resolve all conflicts, however small.
9. The Ninth Mindfulness Training: Truthful and Loving Speech
Aware that words can create suffering or happiness, we are committed to learning to speak truthfully and constructively, using only words that inspire hope and confidence. We are determined not to say untruthful things for the sake of personal interest or to impress people, nor to utter words that might cause division or hatred. We will not spread news that we do not know to be certain nor criticize or condemn things of which we are not sure. We will do our best to speak out about situations of injustice, even when doing so may threaten our safety.
10. The Tenth Mindfulness Training: Protecting the Sangha
Aware that the essence and aim of a Community is the practice of understanding and compassion, we are determined not to use our communities for personal gain or profit or transform our community into a political instrument. A community should, however, take a clear stand against oppression and injustice and should strive to change the situation without engaging in partisan conflicts.
11. The Eleventh Mindfulness Training: Right Livelihood
Aware that great violence and injustice have been done to our environment and society, we are committed not to live with a vocation that is harmful to humans and nature. We will do our best to select a livelihood that helps realize our ideal of understanding and compassion. Aware of global economic, political and social realities, we will behave responsibly as consumers and as citizens, not supporting companies that deprive others of their chance to live.
12. The Twelfth Mindfulness Training: Reverence for Life
Aware that much suffering is caused by war and conflict, we are determined to cultivate nonviolence, understanding, and compassion in our daily lives, to promote peace education, mindful mediation, and reconciliation within families, communities, nations, and in the world. We are determined not to kill and not to let others kill. We will diligently practice deep looking with our Community to discover better ways to protect life and prevent war.
13. The Thirteenth Mindfulness Training: Generosity
Aware of the suffering caused by exploitation, social injustice, stealing, and oppression, we are committed to cultivating loving kindness and learning ways to work for the well-being of people, animals, plants, and minerals. We will practice generosity by sharing our time, energy, and material resources with those who are in need. We are determined not to steal and not to possess anything that should belong to others. We will respect the property of others, but will try to prevent others from profiting from human suffering or the suffering of other beings.
14. The Fourteenth Mindfulness Training: Right Conduct:
Aware that sexual relations motivated by craving cannot dissipate the feeling of loneliness but will create more suffering, frustration, and isolation. In sexual relations, we must be aware of future suffering that may be caused. We know that to preserve the happiness of ourselves and others, we must respect the rights and commitments of ourselves and others. We will do everything in our power to protect children from sexual abuse and to protect couples and families from being broken by sexual misconduct. We will be fully aware of the responsibility of bringing new lives into the world, and will meditate on the world into which we are bringing new beings.
Pleeeeeeeeease! Stop the settlements! I don't understand! Will somebody please explain to me why Israel is doing this?
לא יותר התנחלויות! אני לא מבינה! בבקשה, מישהו להסביר לי למה הם עושים הזה. איך הם יכולים לחשוב שזה יוצר שלום?? אני רוצה להבין את הלוגיקה שלהם כי עכשיו... אוי וה ואוי
ARIEL CHAMISH:
RELIGION
BEN WALLACH:
I don't think anybody does believe it will bring peace.
It is surprising, most of the settlers aren't there because of ideology, the majority of settlers belong to (or used to belong to) the lower socioeconomic layers of Israel, many of them either Haridim or of Russian descent (just like our very own lil' Liberman). It's cheap, comfortable, beautiful and relatively safe to live in some settlements.
You get a lot of money from the state, and the land is cheap as is (It's usually like this with stolen earth).
What's amazing in the West Bank is that the occupation and the oppression are usually completely sterile. You don't see or hear the local population. You are fenced in your own little town, you use Jewish only roads (the Palestinians are usually forced to use dirt roads that are impassable at times).
There are fast roads connecting you to Jerusalem or Tel Aviv, it's just like living in a very nice, green suburb. The roads and infrastructure are better there than in most places in the country....
That's why the majority of settlers do it. There are of course those who started out like this but now need the religious motif to rationalize the reason that crimes are being committed in their name against innocents on a daily basis.
"If rational arguments worked on religious people there wouldn't be any religious people". Religion is a neat trick to keep you from thinking, really thinking, about what you're doing and quite frequently that's the case. When you ask them what they're doing there, they'll tell you that this land was given to them by god and that's it, there's nothing you can do or say to change their mind. It's like telling a child that his imaginary friend isn't real. It can be nearly impossible to make him believe you (Although a child usually doesn't conquer such massive terrains or massacres populations in the name of their imaginary friend).
Other than the semi-seculars there are of course the extremely religious settlements who are really committing their horrors in the name of god. The majority of them don't want peace, they believe that one day the Palestinians will just 'evaporate' and all their problems will be solved.
The settlements are a bone in everybody's throats, it'll just take a while till they all acknowledges that.
I am aware that what I wrote here isn't complete, it's just the short(ish) answer. I hope it helps.
EMILY LANDAU:
Thanks for giving me this economic perspective. I thought your perspective behind the economic sentiments of the settlers was very realistic and relatable. I have a bit more compassion for them now. I don't usually like to lean on socialist tendencies but it's really hard not to in this capitalistic world constructed and designed by money and self-interest.
I don't agree with you, however, on the religion part. Although in this case it is often unfortunately used as an "excuse" by many, there are people who do truly feel this way about the land. I do not feel that it is right to label someone else's beliefs as "unrational". What is rational, is completely subjective (but this is a philosophical discussion that could go on forever :). Although I don't feel that we should have to agree with what everyone has to say, I do believe that peace comes when we are truly ready to LISTEN to what everyone has to say with an OPEN heart, not a predetermined idea of what is rational and what is not.
Being a religious person (spiritual rather) myself, I found it hurtful to say "religion is neat trick to keep you from thinking". In my experience (coming from a highly secular background), religion has opened my mind to beautifully expansive way of thinking, far greater than that of which my Scientist father has every been able to give me....
I think the religious facet of the struggle in Israel goes far beyond Islam and Judaism. I see some of the harshest judgment and hatred between the secular and the religious. The two cannot find a way to respect each other... I think this is the greatest threat to Judaism today, not Arab-fundamentalist-terrorists.
When I see decisions like this being made in Israel, I feel like that girl whose sister is addicted to cocaine. I love her deeply, but she is hurting herself to a point where she may just have to crash and burn to learn her lesson. That nothing I can do will help her. A lot of American Jews, with their blind Zionism... are in denial of this.
Anyone have more feedback on this perspective?
A. RAYAN (from Ramallah):
“Our neighbors! Stop the madness!”
In our street I am being told that no Palestinian will ever talk about peace in the next fifty years. They tell me that because they know that I still stand for peace and coexistence between the two nations. And when I ask them why, they tell me: because the Israelis are going mad and going off for vengeful wars for nothing. They ask: “why would they destroy entire cities in response to rockets that don't cause any casualties? Our revenge should be tenfold for the destruction of our towns and massacre of our children throughout the generations.”
And I have to restrain myself and think: soon or later the two nations will mature and understand that they have no other choice but to live together.
In all my travels in and out of the country I preach for mutual and egalitarian life for whoever lives on this land. This is because I believe that the humane, natural and historically justified solution is the living together in the same state and under the same rule. I believe that there is room in this country for everyone, even if all the Jews in the world would immigrate here. And if we will learn to live together there will be prosperity and progress: we spend so much money on the wars and the result is ravaging and destruction. Imagine how it would be if we invested in industry and development instead of in wars.
But who would want to prevent coexistence in this land?
I summarize the social elements that have no interest in coexistence as follows:
1. The first element that is interested in preventing coexistence is global imperialism, which initiated the colonial regimes in the East in the last century. Imperialism found in the Zionist movement an ally and a tool in order to conquer, oppress and steal oil from the Middle East, and turned the Israeli state into its police officer in the Middle East which prevents the native peoples from escaping the stranglehold of global imperialism.
2. The second element interested in preventing coexistence is the Zionist movement which represents the Jewish capitalist giants throughout the world. These are interested in preventing peace or coexistence in order to resume Zionist settlements. You can see for yourselves that the entire Israeli nation owes money to the banks which are the colonial tools of the Zionist movement. The Zionist movement steals and occupies Arab lands, builds houses on them and sells them to the Jewish immigrants.
3. The third element that is interested in preventing coexistence is the religious elements of both nations. The Jewish religious leaders are convinced that God gave the country only to Jews, and that all gentiles are enemies of the Jews, which should be fought against and turned into slaves. The Muslim religious leaders believe that the entire country is a Muslim Waqf and must not be delivered to the Jews, which are considered heretics which should be fought against until doomsday.
Now, the masses in both nations are being misled by these elements and their preaching of hatred and wars. They, in turn, become both the fuel and the victims of the ongoing conflict between the poor on both sides.
The humane, natural and fair solution is to live together and cooperate, to build and develop under the rule of law for ALL, and not to be victims of useless and unclear wars.
I call on the poor masses – the workers, the farmers, the dwellers of the villages and development towns, middle class and working class, to turn their backs on their support of the representatives of fascism on both sides. The war between the Zionist movement and the Arab-nationalist movement is a war between two elements that are on the same side: they are both allies of global imperialism, and we, the poor, pay unjustly in our lives for this war. We are the victims of an unfair conflict; we can live together and win without wars and without conflicts as soon as we will free ourselves from the influence of global imperialism and its tools, the religious elements, on both sides.
Let us rise and resist, let us stop sacrificing our children for the Zionist movement and the representatives of the fallacious nation, there is room for all of us and we can build the regime of us ALL.
EMILY LANDAU:
I agree with all of your points, and have no arguments. I do however, have opinions on how you can expand your ideas. How to make them, maybe, a little less offensive to some people I could imagine.
First... I can see you are a Socialist? :) Or at least have a Socialist's heart. I can sympathize with this. I myself am generally the same. I am a huge environmentalist and person of social justice and often find myself holding grudges against capitalism and imperialism. Unfortunately for many people, sympathizing with socialism is simply not possible. There is too much stigma surrounding it. Maybe this is something to consider revising in order to reach out to more people?
You number off three reasons why you believe the war between Israel and Palestine is being perpetuated. I agree with all of them. But to claim that they are the primary or only reasons would be a mistake. Often with this issue I find that people like to pinpoint "WHAT EXACTLY IS THE PROBLEM?"
I believe that the fact of the matter is... there is not "exact" reason. I believe in the infinite nature of the interconnectedness of this world, and thus can never feel comfortable blaming one or a select few things as the problem.
This leads me to my next thought...
We all are responsible for this war. Not just the Zionists. Not just the Arab-nationalists. Not just the Imperialist stock-holding kings. Not just the grief-stricken terrorists.
Every person is responsible for the nature of reality as it is RIGHT NOW. Everything depends upon everything else. So, as soon as we can all realize this, and take responsibility for what role we play in this war, the sooner we can find peace.
I feel that claiming victimhood would be a mistake. The "poor masses" are as much part of the perpetuation of this conflict as the "representative of fascism".
This list I am about to provide you with below is call the "14 Mindfulness Trainings". They were developed by a Vietnamese monk named Thich Nhat Hahn, and I feel that they could be extremely helpful to our healing. They could aid us (the workers for peace) in being effective in our conduct. I have adapted them so that religious elements are removed and so that they can encompass people of all backgrounds. Number 14 may seem out of place (as it has to do with sexual conduct), but I truley believe that we need to incorporate every part of our lives into the peace-making process. Tell me what you think of them...
1. The First Mindfulness Training: Openness
Aware of the suffering created by fanaticism and intolerance, we are determined not to be idolatrous about or bound to any doctrine, theory, or ideology. Our teachings should be guiding means to help us learn to look deeply and to develop our understanding and compassion. They are not doctrines to fight, kill, or die for.
2. The Second Mindfulness Training: Nonattachment from Views
Aware of the suffering created by attachment to views and wrong perceptions, we are determined to avoid being narrow-minded and bound to present views. We shall learn and practice nonattachment from views in order to be open to others' insights and experiences. We are aware that the knowledge we presently possess is not changeless, absolute truth. Truth is found in life, and we will observe life within and around us in every moment, ready to learn throughout our lives.
3. The Third Mindfulness Training: Freedom of Thought
Aware of the suffering brought about when we impose our views on others, we are committed not to force others, even our children, by any means whatsoever - such as authority, threat, money, propaganda, or indoctrination - to adopt our views. We will respect the right of others to be different and to choose what to believe and how to decide. We will, however, help others renounce fanaticism and narrowness through practicing deeply and engaging in compassionate dialogue.
4. The Fourth Mindfulness Training: Awareness of Suffering
Aware that looking deeply at the nature of suffering can help us develop compassion and find ways out of suffering, we are determined not to avoid or close our eyes before suffering. We are committed to finding ways, including personal contact, images, and sounds, to be with those who suffer, so we can understand their situation deeply and help them transform their suffering into compassion, peace, and joy.
5. The Fifth Mindfulness Training: Simple, Healthy Living
Aware that true happiness is rooted in peace, solidity, freedom, and compassion, and not in wealth or fame, we are determined not to take as the aim of our life fame, profit, wealth, or sensual pleasure, nor to accumulate wealth while millions are hungry and dying. We are committed to living simply and sharing our time, energy, and material resources with those in need. We will practice mindful consuming, not bring toxins into our own and the collective body and consciousness.
6. The Sixth Mindfulness Training: Dealing with Anger
Aware that anger blocks communication and creates suffering, we are determined to take care of the energy of anger when it arises and to recognize and transform the seeds of anger that lie deep in our consciousness. When anger comes up, we are determined not to do or say anything, but to practice mindful breathing or mindful walking and acknowledge, embrace, and look deeply into our anger. We will learn to look with the eyes of compassion at ourselves and at those we think are the cause of our anger.
7. The Seventh Mindfulness Training: Dwelling Happily in the Present Moment
Aware that life is available only in the present moment and that it is possible to live happily in the here and now, we are committed to training ourselves to live deeply each moment of daily life. We will try not to lose ourselves in dispersion or be carried away by regrets about the past, worries about the future, or craving, anger, or jealousy in the present. We will practice mindful breathing to come back to what is happening in the present moment. We are determined to learn the art of mindful living by touching the wondrous, refreshing, and healing elements that are inside and around us, and by nourishing seeds of joy, peace, love, and understanding in ourselves, thus facilitating the work of transformation and healing in our consciousness.
8. The Eighth Mindfulness Training: Community and Communication
Aware that lack of communication always brings separation and suffering, we are committed to training ourselves in the practice of compassionate listening and loving speech. We will learn to listen deeply without judging or reacting and refrain from uttering words that can create discord or cause the community to break. We will make every effort to keep communications open and to reconcile and resolve all conflicts, however small.
9. The Ninth Mindfulness Training: Truthful and Loving Speech
Aware that words can create suffering or happiness, we are committed to learning to speak truthfully and constructively, using only words that inspire hope and confidence. We are determined not to say untruthful things for the sake of personal interest or to impress people, nor to utter words that might cause division or hatred. We will not spread news that we do not know to be certain nor criticize or condemn things of which we are not sure. We will do our best to speak out about situations of injustice, even when doing so may threaten our safety.
10. The Tenth Mindfulness Training: Protecting the Sangha
Aware that the essence and aim of a Community is the practice of understanding and compassion, we are determined not to use our communities for personal gain or profit or transform our community into a political instrument. A community should, however, take a clear stand against oppression and injustice and should strive to change the situation without engaging in partisan conflicts.
11. The Eleventh Mindfulness Training: Right Livelihood
Aware that great violence and injustice have been done to our environment and society, we are committed not to live with a vocation that is harmful to humans and nature. We will do our best to select a livelihood that helps realize our ideal of understanding and compassion. Aware of global economic, political and social realities, we will behave responsibly as consumers and as citizens, not supporting companies that deprive others of their chance to live.
12. The Twelfth Mindfulness Training: Reverence for Life
Aware that much suffering is caused by war and conflict, we are determined to cultivate nonviolence, understanding, and compassion in our daily lives, to promote peace education, mindful mediation, and reconciliation within families, communities, nations, and in the world. We are determined not to kill and not to let others kill. We will diligently practice deep looking with our Community to discover better ways to protect life and prevent war.
13. The Thirteenth Mindfulness Training: Generosity
Aware of the suffering caused by exploitation, social injustice, stealing, and oppression, we are committed to cultivating loving kindness and learning ways to work for the well-being of people, animals, plants, and minerals. We will practice generosity by sharing our time, energy, and material resources with those who are in need. We are determined not to steal and not to possess anything that should belong to others. We will respect the property of others, but will try to prevent others from profiting from human suffering or the suffering of other beings.
14. The Fourteenth Mindfulness Training: Right Conduct:
Aware that sexual relations motivated by craving cannot dissipate the feeling of loneliness but will create more suffering, frustration, and isolation. In sexual relations, we must be aware of future suffering that may be caused. We know that to preserve the happiness of ourselves and others, we must respect the rights and commitments of ourselves and others. We will do everything in our power to protect children from sexual abuse and to protect couples and families from being broken by sexual misconduct. We will be fully aware of the responsibility of bringing new lives into the world, and will meditate on the world into which we are bringing new beings.
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