tag:blogger.com,1999:blog-4914051773273433591.post7150249362425903530..comments2013-03-05T17:21:32.517-06:00Comments on Encabezados: Passing Through VipassanaKathrynhttp://www.blogger.com/profile/00543931348730780207noreply@blogger.comBlogger4125tag:blogger.com,1999:blog-4914051773273433591.post-34251453095065042052013-03-05T17:21:32.517-06:002013-03-05T17:21:32.517-06:00Do you have a full translation of La Misa Campesin...Do you have a full translation of La Misa Campesina<br /><br />frasecaleb@gmail.com<br /><br />-CalebAnonymoushttps://www.blogger.com/profile/03176712557517846026noreply@blogger.comtag:blogger.com,1999:blog-4914051773273433591.post-54317110619946721952011-06-28T10:34:23.031-05:002011-06-28T10:34:23.031-05:00Kathryn,
I agree that the distinction you elucida...Kathryn,<br /><br />I agree that the distinction you elucidate is critical, and that I should have been clearer about it. I would still argue, however, that "intention" and "belief" are both species of "cast of mind". The important part, it appears, in both practices we describe is doing the practice with attention TO THE PRACTICE--regardless of the lens of belief or worldview through which we may focus that attention.Rebecca Levihttps://www.blogger.com/profile/16342251874082363865noreply@blogger.comtag:blogger.com,1999:blog-4914051773273433591.post-48122434791567733512011-06-26T11:03:03.006-05:002011-06-26T11:03:03.006-05:00Thank you for your thoughts, Rebecca. The one dis...Thank you for your thoughts, Rebecca. The one distinction I would make is between "belief" and "intention," which seem somewhat conflated in your comments. Belief would be having the "correct" worldview, like believing that God is one, that Mohammed is His Prophet, or that Jesus Christ is divine and died to save the world from sin. What I think you're talking about here is more like what Vipassana calls samadhi, or awareness, similar to what the Catholics call intentions, which is where the mind is focused. This is part of practice rather than belief. That is, in the case of the Shema, that your mind is centered on God, which (if I'm not mistaken), is more or less the purpose of the Shema. Belief would be more like if someone asks you on the street while you're buying oranges, "Hey, do you believe God is one?" and you would say, "well, of course I do." or "Do you believe in karma?" and you would say, "No, I don't." It's not so much about where your mind is focused, but how you understand the world.Kathrynhttps://www.blogger.com/profile/00543931348730780207noreply@blogger.comtag:blogger.com,1999:blog-4914051773273433591.post-16789371742243363552011-06-24T08:43:17.513-05:002011-06-24T08:43:17.513-05:00"I especially love the bottom line: it's ..."I especially love the bottom line: it's about the practice, not the belief."<br /><br />Interesting-- this came up when a friend and I were learning Mishna recently. The relevant passage is Berakhot 2.1-- "If one were reciting [the Shema] in the Torah and the appointed time for saying [the Shema] happened, if their heart/mind is directed toward [the Shema] then the obligation [to recite the Shema] has been fulfilled"<br />In other words, if one were studying the text of the Shema in the context of learning the relevant Torah portion (as opposed to stopping one's activities to recite it as a prayer), this activity counts as one's ritual obligation PROVIDED one's intention, or "kavannah" is properly focused-- indicating the opposite of the above statement. <br />This is noteworthy because the stereotype of Jewish practice is generally in accord with the idea that the practice is more important than the belief-- a "fake it 'til you make it" ritual ethos, as my friend put it. What I suggested is that perhaps the ritual actions are designed in part as mnemonic devices--by repeating these rituals in rhythms so alien from our mundane activites, it is as though we are forcibly shifted into a different frame of mind.<br />It is also noteworthy that the Mishna is silent (so far!) on just what is defined as the appropriate kavannah. Perhaps one could study the words "Hear, O Israel-- Adonai is our God, Adonai is one!" and think, "What nonsense! I don't buy monotheism/a special relationship between God and any given group of people!" You can't say that person's mind ISN'T directed toward the words of the Shema. Perhaps the Mishna's silence here allows for a great plurality of belief or thought, so long as the relevant words/practice is at its center.Rebecca Levihttps://www.blogger.com/profile/16342251874082363865noreply@blogger.com