Weekly Remembrance Phrase:
"Shining the Light of Awareness ."
This episode focusses on a single line from Psalm 91, and applies it to new practice of the Seven Sefirot as seven affirmations, or kavanot. This episode and the next several episodes will return to a more simple format as "stand-alone" lessons, combining the teaching, chant, and guided meditation into a single video.
A note if you're new to these weekly lessons: The last seven posts (episodes 34 – 40) formed a complete course on what I call the "Ten Portals Practice." In the next few days I'll be adding these seven posts as a course on your membership page, so you'll be able to access it from there. You can also click here to access all Membership Teachings and scroll down to check those lessons and all the lessons before them.
Audio and video for Teaching, Chant, and Meditation below. Scroll down to listen, watch, or read them separately. Enjoy!
Audio for Streaming or Download:
Psalm 91 talks about a person yosheiv b’seiter Elyon- who sits in the refuge of the Most High. Such a person, it says, is protected from all danger. Rak b’einekha tabit- all they have to do is peer with their eyes- v’shilumat r’shayim tir’eh- and the retribution of the wicked they will see.
So it sounds like it’s saying that when you take refuge in the Divine, then you’ll see anyone who does you harm be punished. But the words for retribution of the wicked, v’shilumat r’shayim, imply something much deeper. The root of retribution is shin-lamed-mem- the same as shalom- peace, as well as shalem- wholeness. In other words, it’s not talking about punishing your tormentors, but coming into harmony with them.
And how do you do that? Rak b’einekha tabit- only peer with your eyes. In other words, when you only “see,” meaning when you stick to just being aware of the r’shayim- meaning the things that disturb you- rather than reacting, rather than judging, rather than trying to push or pull anything in any direction, then shilumat r’shayim tir’eh- the “seeing” meaning the perceiving itself creates a sense of shalem- a sense of wholeness and peace. This is because the more you simply perceive, the more you can sense yourself as the perceiving, rather than the reacting and the judging. And that perceiving, that deeper awareness, is always already at peace, always already whole, because perception is nothing but an open space, simply knowing and connecting with the experience of this moment.
So how to you cultivate this kind of simple awareness? There’s a wonderful hint in this week’s Torah reading.
In Parshat Beha’alotkha, it says, beha’alotkha et haneirot- when you kindle the flames- el mul p’nei hamenorah ya’iru shiv’at haneirot- toward the face of the menorah the seven fires shall cast their light.
Now when the Kohanim would kindle the flames of the menorah, most likely they didn’t create the fire by rubbing sticks together. Rather, they had some fire already from which they would light the lamps, so that the act of lighting would be almost effortless. Once you have some flame, it’s not difficult to ignite another flame.
Similarly, if you want to become present, it’s almost effortless because your awareness that connects with the simple reality of this moment is already here. All you need is the intention of becoming present, and miraculously it happens almost by itself. Beha’alotkha et haneirot- to light the fire of awareness- just ask yourself, what is present? And then you can notice- are there sounds that you’re perceiving? Are there sensations? Are there feelings? Emotions? Thoughts? It’s very simple because with Presence, you’re not doing anything about anything, you’re just staying in the noticing.
And when you do that, there’s this wonderful paradox. On one hand, this temple of your own body comes into the foreground. Your own breathing, ordinarily taken for granted, becomes the central event. Your body is like the menorah- just as the menorah supports the fire, so your body is the basis for your consciousness, and when you become present, the lamps of awareness are all facing into your body.
On the other hand, just as the light that shines on the menorah isn’t confined to the menorah but shines without limit or border, so too your awareness isn’t confined to your body at all, but rather is an open field, vast, spacious and without border or limit. So as you notice what is present right now, see if you can also notice the vastness that notices, the light of awareness el mul p’nei hamenorah ya’iru- shining on the menorah of your body, and also beyond.
And yet simple as Presence is, the forces that pull us away from Presence can be very powerful. Thankfully, we have not one but seven lamps- shiv’at haneirot- to help us. These are, of course, the seven sefirot of the Kabbalah, which correspond to the seven weeks of the Omer period that just ended with Shavuot- Hesed- Loving-kindness, Gevurah- Strength, Tiferet- Beauty or Harmony, Netzakh- Persistence, Hod- Gratitude and Humility, Yesod- Foundation and Malkhut- Kingdom.
CHANT AND MEDITATION
We can use each of these sefirot as kavanot, or affirmations of Presence, and when you do all of them together in sequence, their effect together is very very deep. Let’s try it now:
Bringing your right hand to your heart for Hesed- Loving-Kindness, and please repeat after me:
“I offer my awareness”
Now left hand on your belly for Gevurah- Strength- and say,
“to the temple of this body”
Now touch your right hand to your forehead for Tiferet, Harmony, and say,
“arising in the open space of awareness”
And bringing right hand palm up to your right thigh for Netzakh, Persistence, and say,
“Returning again and again to Presence”
Now bring your left hand, palm up, to your left thigh for Hod, Gratitude, and say,
“Giving thanks for this constant opportunity to Return”
And bring your palms together over your heart for Yesod, the Foundation of living Presence, and say,
“Expressing this Presence in loving words and actions”
And finally opening your hands, palms up, for Malkhut- the Kingdom of Reality, and say,
“Trusting the way everything is unfolding.”
Amein. And chanting from the parshah, ya’iru- which means, they shine, referring to the seven sefirot. So as we chant ya’iru, perceptualizing the seven lights shining in your body.
And coming to silence, chanting Ya’iru___ silently in your mind for about seven minutes. When your mind wanders, you simply return to the chant- "Ya’iru" letting it vibrate in your mind...
Reb Brian Yosef Schachter-Brooks