Tai Chi and the Tale of the Mirror

In my quest for greater focus in my life and studies I decided to take the advice of leading neurologists. They suggest that the brain can be made to grow by learning something new (see Charlie Rose on the brain/mind, and "The Brain in Love", PBS). The science points to, amongst other things, exercise that requires eye-body coordination, think ping-pong. I, however, decided to study Tai Chi. So I started attending a class with Master Lin of Park Slope.

The first thing he said was "stare into the hand like it is a mirror". This admonition was followed by "breath through the nose". Finally another intermission explaining why he was teaching me "this" form. It, he explained, hearkened back to Mao Zedong, who gathered all the Tai Chi masters of China and told them to choose a form that was most suitable for international promotion of Chinese culture. This was the form he began to teach me.

But back to the "stare into the hand like a mirror", what does that mean?
What is the purpose of a mirror? Is it to see ones flaws, as a first step towards improvement or does the mirror serve to affirm ones vanity precluding correction?
Also, why the hand? Is this some form of unconscious palm-reading, or is the hand just a convenient place to stare?
Finally, why should I "stare" why not glance peripheral-like?

I'm sure if I ask Master Lin, he will have a profound explanation, perhaps drawing on arcane Confucius or Taoist philosophies. On the other hand...

On the other hand, if the hand is like a mirror then by staring at the hand you should be able to see your self.

The above proposition can be understood metaphorically or literally.

Metaphorically, through the hand (Tai Chi means Supreme Ultimate Fist), you can achieve health for the whole body.

Or literally, the hand is not separate from the self, it is only a label we use to explain its geography and function. We can stare at the hand and see ourselves because the hand IS our self (If we cut the hand then pain may shoot throughout the body, blood from all parts of the body flow towards the cut etc.).

Indeed to love your fellow like yourself, because they ARE you. (see november 2009 post,"to not love your neighbor like yourself")

But, when I stare at my hand I don't see myself, yet with a carless glance the mirror in my room offers me a clear visual. Which is the true reflection of the self, the superficial glance or the contemplative stare?

To see your individuality, your perceived flaws and virtues, glance at the mirror on the wall.
To recognize the unifying factor stare at the hand.

To Not Love Your Neighbor is to Not Love Your Self

There is an old Judeo-Christian dictum. It is often offered in “ethical” conversation, as a principle in evaluating our actions. However is it possible? Really, is it humanly possible to love one at the same level as yourself?

Moreover, as it it so obviously impossible, why is it so often thrown around?
Interestingly what makes this principle so outrageous is that the one unifying factor of humanity is that we are separate and different. In other words what makes us human is the same thing that makes us distinct. And because we are distinct we cannot love the other like the self!
That is one perspective.

Another perspective sees our differences as a reflection of our different objectives in life, as manifest by our physical and psychological makeup. The athlete is powerful, the banker savvy, and the teacher patient. Our innate talents cause us to have different objectives. These objectives are so disparate and consuming (think of your career or lack thereof) that they define us; what makes me different is what I do.

(One can go so far and label these departments as social, ethnic, religious, geographic etc. groups,career etc.) Thus each one of these groups is made a group by their larger but most importantly discernible objective, i.e. I am American because I ascribe to certain values, or I am an employee and you are an employer.
Likewise each group defines itself as different or not part of another group because that other group has a completely different and even contradictory objective.

Now let us imagine that each group is actually working on the same objective as the next group but the objective is so large that is almost impossible to imagine. For example GM has multiple subsidiaries that all work on the same objective but never see the final product or even understand how their objective is integral to the next group's objective.

It is almost as if the hand, which uniquely can  grasp, understands that it is actually part of the same entity that my foot, with its unique mobility, is. Imagine if it didn't?

Is the only difference between humanity and the body physical proximity?

I wonder, if to love your neighbor like yourself is like loving your hand as you love your foot, understanding the uniqueness of the individual objective and talents but also the larger overarching objective. If, like the body, humanity is one organism working on the same project (do we as individuals ever really know where "WE" are going), then to not love the neighbor is to not love the self!

Does One Equal Infinite?

What do the big bang theory, conventional religion, and the human body have in common? They all started with the notion of one. One large piece of exploding matter, one infallible entity, and one drop of semen. The question you many have is so what? So what if they all have a common singular beginning? Is it that the painting reflects the artist? So that we come from one drop of semen, because nature began in one moment with one source, and is that source the one infinite being? Then again if the painting does reflect the painter and the painter is ultimately infinite, should his or her work not also be infinite? In other words, is the fact that we are finite evidence that our source is also finite, or that our source can’t be infinite? Another question: how do we know whether we are finite or not? True our body needs to eat but do we as an existing atomic structure need to eat? Once we die our body is still there, albeit decomposing, but our body needs neither sleep nor food, shelter nor family, sex nor air! Maybe we, in our entirety, reflect in some ways the infinite. Or when we die we return to the one that we began as, one matter, dirt. Is it that the same experiences that makes us feel finite, life and consciousness, also prevent us from truly experiencing the one infinite that is at the heart of everything? Is the unifying factor that we all come from the same source and it is our consciousness, our physical existence, that precludes the obvious? What if we are aware that this oneness is the infinite source and if so is it interchangeable with the term infinite?

The Unifying Factor: Trance, the “Magic Eye” and Recognizing the One

Some of the people I know just don’t understand what I see in trance. To them it is a jumble of sounds created for the consumer of drugs. I myself used to feel this way. Then one night some friends from my building invited me to a Paul Van Dyke festival in Central Park. I went, and since then I have understood the method of trance. Now when I try to convey my transformative experience I employ the magic eye analogy. You know those annoying “pictures” which seem to be a jumble of colors and shapes. Look closer! Don’t you see it? Do you see it? Do you see the statue, its right in front of you! Then exasperated you attempt to refocus your strained eyes uncrossing them, going back to a visual reality that comes naturally. Of course for some, after a while, they “get it”. From that point on it becomes obvious, a natural trance. Every religion and culture, Confucius, Moses, and the Sufi, ramble on about this one all encompassing consciousness, an idea that if meditated on either by spinning oneself around, not thinking about thinking , or really thinking, reveals an obvious truth. The truth being that we are really 1. The real question, then, is how do we access this awareness? (I tried crossing my eyes while dancing in a state ecstasy.) On the other hand if one is not aware of trance or the magic eye picture then they can never know the answer, because they don’t know that there’s a question. What do these “one” people see? Where is the evidence? I wonder if the Unifying Factor can be found by being aware that there is a common denominator in everything. After all if one must experience trance in order to appreciate it and stare at the magic eye to see, then to find something that is everything is a matter of just being awake.

Japan Catastrophy: What Else Should the West do About it?

A lot is going on that seems to undermine the West and its interests. The rise of China, the near-collapse of Capitalism, the loss of key allies in the Middle east, and now the near devastation of the last power standing between us and China. So I think It's time to reunite with old-Europe- France, the UK, and (even) Germany.

Two nuclear reactors are in near melt-down, whole towns were wiped off the map, and 10,000+ are dead. The unprecedented (8.9 on the Richter scale)earthquake that struck Japan, is being called the largest catastrophe that has struck Japan since WWII.

Beyond the devastation experienced by Japan, for which the West continues to respond generously, this catastrophe has extraordinary implications for America's strategic position in the Pacific. Yes, everyone has accepted that America’s place in that region is experiencing a steady decline. But the earthquake may accelerate that process. This is not to say that China will launch some premeditated action (China is very cautious and has a track record of non-interference) but rather it brings us that much closer to the point in which China will go on the offensive.

So, as in the past, we need to unite with our cross-Atlantic ideological brothers. The great alliances of the first half of the 20th century should be refurbished and a new and more powerful NATO formulated. While it will necessitate that Germany be included and that France and the UK increase their respective defense-budgets in a time of general austerity, it will not be used to make war, but to prevent it.

An emerging China and other states aligned with its goals- like Iran, Turkey, and Venezuela-should be made aware that the West is willing to support equitable distribution but will not capitulate. A united West can, and would, offer a mutual protective shield. Belligerent states -both passive and overt- respect the cumulative force of a a Dollar/Euro/Yen, and will hesitate going to war.
They -Iran, China, Venezuela, and North Korea etc.- have to be made aware that we will not budge one inequitable inch: Afghanistan and Iraq were, and are, only warning salvos for those that will resort to violence in their efforts to challenge America and the West.

Columbia University is a Voice for Disoriented Ethics and Irrational Activism

This New York Post article
http://www.nypost.com/p/news/local/manhattan/hero_unwelcome_Zi3u1fwtRpo87vXAiAQfSN

leads me to ask:

Is it any surprise that a University that embraces “apartheid week” and hosts the likes of Ahmadinejad would also be a place where wounded veterans are jeered for sharing their opinion? Why should a man who served his country be called a racist for voicing his opinion at a forum expressly established to discuss whether the army should be allowed to recruit on Columbia’s campus? Did the veteran make the choice to accept faulty intelligence from a disaffected Iraqi –is it his fault we went to war? Does he spend his every waking hour recruiting, mostly, ignorant students to malign, libel, and demonize Israel and the American-right? Is he on record calling for the genocide of an entire nation?!

Following America’s shameful treatment of Vietnam War veterans (who also fought in a war that was imposed on them) our society was supposed to have repented. America’s abysmal treatment of its veterans prompted our government to pass an array of popular legislation aimed at ensuring that our soldiers and veterans would receive the respect and dignified assistance they deserved. Why than do ostensibly educated students –the cream of the crop- find it tolerable, if not commendable, to label our hero’s “racist”. Why do like-minded students, like the ones in this story, find it acceptable to prevent Ann Coulter, Michael Oran, and veterans from sharing their opinions, but are the first to support the proliferation of Ahmadinejad’s’ genocidal rants. Is this liberalism? How did the liberal cause become one half of the unholy alliance between "absolute freedom" Liberals and sharia-imposing Muslim extremists?

Columbia University may be an Ivy League school and an institution that I considered applying to, but it is also a collective voice for disoriented ethics and irrational activism.

Intermarriage, Divorce, and the "Great Jewish-American Wealth Transfer"

The deluge of divorce and intermarriage sweeping across the Jewish-American landscape has and will continue to impact the Jewish-American community in unforeseen ways.

No, I am not referring solely to the loss of half of our children to marriages where Jewish values, culture, and history are not passed on. Nor do I refer merely to the drop in numbers of Jewish children born due to the accelerating epidemic of single life propagated by the likes of Huffingtonpost.com. Instead I am referring to the transfer of wealth from the hands of hard working and entrepreneurial Americans who identify themselves as Jews, to the hands of others who do not.

The real consequences of this trend are already being felt. In a recent survey of the most philanthropic in America, Jews, unsurprisingly, held five of the top six spots, and there were 19 Jews amongst the top 53
(http://www.jewishjournal.org/story/news_features/survey_finds_jews_are_top_givers_in_the_u.s/). Yet most of their charity was directed at non-Jewish causes. This is, in itself, not a bad thing. After all, Jews have always contributed to larger society and such contributions are considered central to Torah-true living. On the other hand, the upkeep of Jewish institutions is a prerequisite to maintaining Jewish tradition and heritage. Day schools, hospitals, museums, houses of prayer, political action , kosher food, mikvahs (ritual baths), soup kitchens, medical assistance etc. are all expensive enterprises that have historically been considered the collective responsibility of every Jew, each according to their means (Jews are required to give 10 percent of their earning to charity, on top of taxes).

There is a long standing Jewish tradition of philanthropy. The 19th and early 20th century Rothschilds have been replaced by the 21st century Lev Levaivs. The biblical tabernacle built in the dessert, the two temples of Jerusalem, and almost every single past and present Jewish institution was funded by Jews who stepped up to the plate and continued the historic use of Jewish wealth to benefit the global Jewish community.

Until now.

For the first time since the era of Ezra and Nechemya (the end of Babylonian/Persian exile) assimilation and divorce has become the norm in the Jewish diaspora. This new norm has in-turn impacted the entire Jewish community in unforeseen ways.

Jews are disproportionally wealthy and, in most cases, happily shoulder the burden of corollary taxation. However, public schools, fast food, and churches do not assist the Jewish community in passing on 3000 year old traditions. Many Jews pay for public schools but send their children to private schools; Jews don’t eat cheap fast food, but pay close to double for (often equally unhealthy) kosher food. Jews close their businesses on the busiest consumer day of the week. Despite all the above challenges the Jewish community has committed itself -for over 2000 years with little complaint and out of love and devotion- to propagating Jewish tradition.

Every intermarriage that ends in divorce or results in offspring who eschew Jewish tradition engenders an unquantifiable, and often undesired, transfer of wealth from Jewish hands. The ramifications are felt across the nation and globe, and have been further compounded by the general economic malaise. Many Jews turned their back on their secular coreligionists, but that was wrong both from a humanitarian perspective and from a Jewish-legal viewpoint (Rabbi Hillel said “love your neighbor like yourself, this is the great law of the Torah”), and now the tangible economic implications are clear. Jews continue to be leading philanthropists, but many Jews are unable to educate and pass on their traditions. Many Jews eat only Kosher, so they don’t buy meat which they can’t afford. Many houses of prayer and study-halls (Beit Knesset, Beit medrash) want to provide a relaxing and comfortable milieu for prayer and study but they close their doors do to the lack of funds.

Where is all that famous Jewish wealth? Just look at the wonderful New York Philharmonic and billion dollar endowments of Harvard and Yale.

Yes this is a free and integrated country, yes all have a fundamental right to choose their own destiny, and yes Jews are not required by secular law to provide for their brothers and sisters. But the Jewish community should at least be made aware of the implications of the continued failure to educate and pass on our millennia old tradition to the next generation. Our failure translates into the continued transfer of Jewish wealth into the hands of others -from Jewish synagogues and schools to libraries and universities. This is not just about losing a generation of "other" Jewish children, this is about our own children!