Tales of the Hasidim and Emotional Ties

"Awe is what moves us forward."  --Joseph Campbell

The soul, wrote Martin Buber in Tales of the Hasidim, is like the Day of Atonement, Yom Kippur, where in the Temple, the High Priest recites the Avodah, עבודה‎, the prayer of remembrance, "and thus he spoke." For he had not forgotten the time his soul was in the body of a High Priest of Jerusalem, and he had no need to learn from the outside how they had served in the temple.
Once he himself related, " I have been ten times in this world: I was a priest, a prince, a king, an exilarch, rosh galut ראש גלות. I was ten different kinds of dignitary. But I never learned to love mankind perfectly. And so I was sent forth again and again in order to perfect my love. If I succeed this time, I shall never return again."
Tales of the Hasidim, by Martin Buber

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Awe is an intuition for the dignity of all things, a realization that things not only are what they are, but also stand, however remotely, for something supreme. Awe is a sense for the transcendence, for the reference everywhere to the mystery beyond all things. It enables us to perceive in the world intimations of the divine... to sense the ultimate in the common and the simple; to feel in the rush of the passing, the stillness of the eternal. What we cannot comprehend by analysis, we become aware of in awe.

Who Is Man? by Abraham Joshua Heschel

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 In Visions: Memories, Dreams, Reflections, Carl Jung writes, "When face to face with such wholeness, a moment of near eternity, one is speechless, for it scarcely can be comprehended. The objectivity that I experienced in the dream, the bliss, and the visions form part of a completed individuation. It signifies detachment from valuations and what we call emotional ties".
"In general emotional ties are very important to human beings... Emotional relationships are relationships of desire... something is wanted, expected of the other person and this binds us... Something else came about as a result of my long illness: an affirmation of things as they are, an unconditional 'yes,' an acceptance of the conditions of existence as I see them and understand them, an acceptance of my own nature..."

'When one lives ones own life, one must take mistakes into the bargain. Life would not be complete without them. There is no guarantee, not for a single moment, that we will not fall into error or stumble into mortal peril. We may think there is a sure road, but that would be the road of death. Then nothing happens anymore--at any rate, not the right things. Anyone who takes the sure road is as good as dead...'

'I understand how important it is to affirm one's own destiny. We must forge a self which can withstand the trials of the world, a self that withstands the winds and seasons of the world, one that endures the truth, that does not break down; a self that is capable of coping with fate. Then, to experience defeat is also to experience victory...'

'I realize that one must also accept the thoughts that go on within oneself of their own accord as part of ones reality. The categories of true and false are, of course, always present... the thoughts are more important than our subjective judgements of them, for they exist as part of our wholeness."

-- Visions: Memories, Dreams, Reflections by Carl Jung

No Two Buddhas For Parents

"Religious practice is about atonement." --Nothing Special by Charlotte Joko Beck

Charlotte Joko Beck writes in her book, Nothing Special, Living Zen, "I listen to many people talk about their lives, I am struck that the first layer we encounter in sitting practice is our feeling of being a victim--our feeling that we have been sacrificed to others' greed, anger, and ignorance, to their lack of knowledge of who they are. '

"Often this victimization comes from our parents. Nobody has two Buddhas for parents. Instead of Buddhas, we have parents for parents: flawed, confused, angry, self-centered--like all of us..." If, in practice, we grow more in awareness of having been sacrificed, we become angry, upset, confused. We feel hurt that we have been used, mistreated, like this by our loved ones...

Firstly to simply become aware of the feeling, the sensations in our body arising in this instance; secondly, we can grow into working with those feelings that have come to the forefront of our awareness, our anger, desire to get even, our feeling of hurting those who have hurt us in like fashion... We can fight back, but there are other avenues we may choose instead, reflecting back a growing awareness of victimization.

Practicing with this perception, we may experience powerful desires, anger, retribution, confusion, withdrawal or coldness. If we continue to ask, "what is this?" something, however painful it first seems, begins to arise into our consciousness. "We begin to see not only how we have been sacrificed, but also how we have sacrificed others. This can be even more painful than our first realization."

It may occur to us that what we have been doing to others, sacrifice, was done to us--especially when we act upon our angry thoughts and try to get even. We then sacrifice others. "As the Bible says, the evil is visited upon generation after generation."

When regrets and sorrows become great, they're a heavy burden to carry, a realization that what we have done, is what others have done before us, comes a desire to lighten the load, for salvation may arise within us. If we are "committed to healing, we want to atone..." To atone means to be at one, to be in harmony, to make amends. Unable to wipe out the past--we've already committed the deed, we must look to this present moment, to this time now.

In atonement, we embark upon a lifelong process, as did the central character of the recent film of the same name, Atonement. Out of our self centered spinning, we learn to focus on the now, others around us, reality as it is. We, as humans, will not ever hope to entirely stop sacrificing others or ourselves; we are not too perfect to realize that. But what we do hope to realize is that we can, and do grow in maturity and recognition of those places and situations which inspire our impulses. Such so that it becomes much more important that we recognize not what has been done to us, but what we do to others. There is, as theologian Martin Buber wrote, "the I-thou relationship."

"Someone must be the first to break the chain in relationships with our friends and intimates."

What does "this have to do with enlightenment and oneness?"
An enlightened person will be the one willing to be the sacrifice, to break the chain. The willingness to become the sacrifice is basic. Practicing through our lives, growing in awareness, in maturity, we get a free choice, or free will, about what we're going to do.

Even if it's about people with whom we are no longer in co-union (communion). Anger arises, a sinking feeling in the stomach, perhaps. Do they, or we for that matter, need a sacrifice?

Is there some lightness drawing the sense of action forward? What are our intentions? Examine intention carefully, and do not absolutely avoid people who have brought up this anger in you. Are you measuring yourself? Is there a fantasy playing in your mind the moment the person comes into view?

What is necessary in the situation?

Be the best you can be in that moment. Focus upon the necessary and do that. You have that ability to see and use for your own benefit and that of others.