The Feast of Saint Valentine

The name "Valentine", is derived from valens, meaning worthy, and was popular in late antiquity.
Of the Saint Valentine whose feast is on February 14, nothing factual is known except his name and that he was buried at the Via Flaminia north of Rome on February 14. It is even uncertain whether the feast of that day celebrates only one saint or more saints of the same name.

At least three different Saint Valentines, all of them martyrs, are mentioned in the early martyrologies under the date of 14 February. One is described as a priest at Rome, another as bishop of Interamna (modern Terni), and these two seem both to have suffered in the second half of the third century and to have been buried on the Flaminian Way, but at different distances from the city.

Of both these St. Valentines, some sort of Acta are preserved, but they are of relatively late date and of no historical value. Of the third Saint Valentine, who suffered in Africa with a number of companions, nothing further is known.
~excerpt from The Catholic Encyclopedia

The feast day of Saint Valentine, priest and martyr, was included in the Tridentine Calendar, with the rank of Simple, on February 14. In 1955, Pope Pius XII reduced the celebration to a commemoration within the celebration of the occurring weekday. In 1969, this commemoration was removed from the General Roman Calendar. However, it remains one of the Catholic saint days.

The full history of St. Valentine's Day is blurry and nobody really knows who the real St. Valentine was. There are many stories and myths, and there were three different Valentines who were martyred. One was a priest who lived in Rome and was supposedly martyred in 269 A.D. The second, a bishop, lived in Interamna (modern-day Treni) in Italy. There was a very obscure third Valentine who met his fate in Africa. The first Valentine, from Rome, is generally considered the right person and is associated with a charming but also gruesome story:

During the reign of Roman Emperor Claudius II from 268 to 270 A.D., it became important to recruit young men to the army, but the response was low because men didn’t want to leave their wives and families. In reaction to the low interest, the emperor decided to prohibit marriages. But Valentine didn’t accept this and secretly performed marriages between young Christian men and women. He was eventually caught and sentenced to death.

The Roman emperors were firmly against the Christians until the fourth century A.D. and persecuted them because they were considered a subversive group. One of the major stumbling blocks to accepting the Christian church were the many holidays in celebration of the pagan gods, in which the people of the Roman Empire believed. For instance, the Apostle Paul founded an altar in Athens to the deity who was called "Unknown God," and immediately used this unknown God to introduce Christianity into that community. By this means the faith came to be accepted.

How Valentine's path to Sainthood began--the future saint’s jailer may or may not have had a young daughter, but in any case a young girl began to visit Valentine. He may have fallen in love with her or maybe not, but they met frequently. On February 14, the day that he was to be executed, he wrote her a note and signed it, "From your Valentine." And that is supposedly the origin of the custom of writing one’s beloved a note and signing it with that well-known phrase.
~excerpt from hurriyet.com

Here's the gruesome part of the story: Valentine was beaten to death and decapitated. In 496 A.D. Pope Gelasius set aside Feb. 14 to honor St. Valentine, possibly to turn Roman minds from the licentious behavior associated with the pagan holiday Lupercalia.
~excerpt from hurriyet.com

It is kept as a commemoration by Traditionalist Roman Catholics who, in accordance with the authorization given by Pope Benedict XVI's motu proprio Summorum Pontificum of July 7, 2007, use the General Roman Calendar of 1962 and the liturgy of Pope John XXIII's 1962 edition of the Roman Missal, and, as a Simple Feast, by Traditionalists, such as the Society of St. Pius X, Roman Catholics who continue to use the General Roman Calendar as in 1954.

Saint Valentine continues to be recognized as a saint, since he is included in the Roman Martyrology, the Catholic Church's official list of saints. The feast day of Saint Valentine also continues to be included in local calendars of places such as Balzan and Malta, where relics of the saint are claimed to be found.
~excerpt from Wikipedia

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.

Playing Triangles: Victim, Persecutor, Savior

The Simple Mind is away from the computer. This article ran here previously on March 26, 2009.

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

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.

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. Thus 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. Victims need not apply.

simplemindzen.blogspot.com

Jain Dharma

"Jainism is believed to be by its followers, without beginning or end. --The Jains by Paul Dundas

The Jain Way of Enlightenment has been described by writers in many ways; stereotypically the Jain practitioner is described as ascetic, naked and filthy. He engages in bizarre practices such as self-induced suffering, hair pulling, abstaining from physical contact with others, and more.

What Jainism has traditionally done throughout the centuries in its native India, is to reject the traditional pantheon of gods who both create and destroy within the Hindu tradition. Jainists have often mocked Hindu scholars. They rejected Brahmanism, the belief that as the highest caste in India, Brahmans are the natural religious leaders, who claimed both social and religious authority. While there may be a shred of truth in regard to certain ascetic practices, the modern Jain, like his ancestors seeks enlightenment through non-violent means.

Further, Jain thought holds to views such as: re-birth is undesirable; that like Buddhists, they share a belief in Dharma and Kharma "as representing basic facts of human experience." Within the Jain Way or Dharma, there developed a practice of non-violence, and a corresponding antagonism towards Brahmans, human sacrifice, even 'sacrifices in substitution.' Historically certain castes of Hindus were made sacrifices; it was this practice that Jains specifically abhorred, favoring purification rituals that abstained from any type of violence. Finally it is the developed Jain concept of freedom from action as the way to spiritual purity, and thus enlightenment which illustrates the principal beliefs of Jainism.

Through lack of attention to their physical selves, Jains sought inner, spiritual purity. In seeking this Way, modern Jains, like those of former times may live in monastic communities, as monks or nuns; they may be lay persons, living a typical life, or they may be ascetics or mystics. All these different persons in their various Jain denominations wish to live a life that will bring to them an inward, interior spiritual purity.

While one of the world's oldest religions, Jainism is native to India. It is believed that it is perhaps among the few of the most ancient religions which survives in the near east today, with perhaps three million practitioners within India, especially in Maharashtra, and perhaps another 100,000 world wide in primarily English speaking countries. In his book, The Jains by Paul Dundas, he writes of the faith, "The Sanskrit word Jaina derives from 'jina' meaning conqueror... who, having overcome the passions and attained enlightenment, teach the true doctrine of non-violence... these spiritual conquerors act according to the teaching of the three jewels, namely, right knowledge, right faith and right conduct." Many traditionally Hindu practitioners, especially in the north of India, have adopted a number of traditional Jain practices, writes Dundas.

A Jain Prayer

"Friendship to all living forms,
delight in the qualities of the virtuous ones,

unlimited compassion for all suffering beings,
equanimity toward all who wish me harm,

may my soul have these dispositions now and forever."

Commentary: Sacrifice and Victim

"Religious practice is about atonement."
--C. Joko Beck, Nothing Special


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. 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. Thus 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.
Victims need not apply.
simplemindzen.blogspot.com