Bob Schwartz

Month: December, 2019

Upgrade Ourselves: The Significance of Life at the New Year from Master Yin Shun

“Human beings can avoid evil deeds, perform good deeds and accumulate merits. We can upgrade ourselves.”
Master Yin Shun

Following is an excerpt from the work of Master Yin Shun (1906-2005).

Yin Shun was a Chinese Buddhist teacher and scholar, a primary contributor to the revival of Buddhism in China and the formation of a twentieth century Humanistic Buddhism. He is hardly known in the West because so little of his writing has been translated. About the volume of his work, Mark O’Neill writes:

His writing career started in 1942 with a treatise on Indian Buddhism and his last major academic work was in 1989, on the same topic. He wrote an astonishing seven million characters.

The Buddhism of Yin Shun is difficult to classify and belongs to no one school. His goal was to promote a Buddhism true to original dharma and fitting for the twentieth century and beyond. Western students have become familiar with many teachers with the same goal, each with a distinctive voice. The voice of Yin Shun, rarely heard in English, is among these.

This excerpt is taken from one of the few English translations of his work, Teachings in Chinese Buddhism. (Also available is The Way to Buddhahood.)


From the Miao Yun Collection, Volume 11 by Venerable Yin Shun:

However, to place the significance of life on the family, or nation, or the human race is not one that people like to do willingly. We try to hang on to something because of the fear that our body and mind will degenerate one day. But can we assure that these are the real meanings of life? If the significance of life is on the family, for those who do not have any offspring, does it mean that it is meaningless to live? If the significance of life is on the country, from the perspective of history, there were so many highly prosperous countries and civilizations, but where are they now? They have long vanished and are only regarded as anthropological evidences now! Then, what about living for the advancement of mankind? Human activities rely on the existence of the earth. Although it may still be a very long time to go, it is inevitable that the earth will degenerate one day. What is significance of life when the earth ceases to support the human activities? It seems these three significances of life adopted by most people will eventually become void….

The concept of “a future in the heaven” has been used by most worldly religions, especially religion with God in the Western countries to explain the significance of life. In these religions, the world where we humans now live, is just an illusion. Human beings that live in this world, believe in the God, love the God, and abide by His instructions in order to go to the Heaven in the future. Some religions say, the end of the world is coming, and those who have no faith in the God will be trapped in the hell of eternal suffering; whereas those who believe in the God will get into the heaven and enjoy the eternal bliss. So it would seem, all the faith, morality and good actions people do is motivated by their desire to prepare for their entry into the heaven. But this heaven is something for the future. It is impossible to go to heaven while still living as a human being. Therefore, the concept of a heaven is only a belief. In reality, heaven cannot be proven to exist. It seems rather vague to use the existence of something that cannot be proven as one’s purpose for living!

As mentioned earlier, Buddhism denies that there is any permanent and absolute significance of life, and described life as unsatisfactory (s. dukkha) and void (s. sunyata). However, Buddha acknowledged that there is a relative significance of life, and it is through this relative and conditioned nature of life that we can achieve and realize the universal truth. According to the discourses of the Buddha, our lives, and the world, are nothing but phenomena that rise and fall. It is a process of forming and degenerating. There is nothing that is not subject to change or impermanence. Impermanence indicates that there is no eternal bliss, because even a joyous state will eventually cease and become suffering. Because there is suffering, there will be no ultimate and complete freedom. Hence, the Buddha taught about non-self (‘self’ implies the existence). The Brahmin of the Buddha’s era considered life and the world by conceptualizing that there was a metaphysical entity who has the nature of “permanence”, “happiness” and “self”. This concept was completely refuted by the Buddha and He described it as delusion. The Buddha observed the reality and taught the truth of “impermanence”, “suffering” and “non-self”. From these truths of life, i.e. impermanence, unsatisfactoriness and non-self, how can we establish the significance of our lives?…

From the principle of cause and effect, Buddhism explains that the body and mind activity of an individual, be it good or evil, will not only affect the individual internally, creating potentially habitual tendencies (karma), but also influence others externally. When our body and mind disintegrate and death comes, our habitual tendencies (the karma), with our desire to be reborn and attachment to life as the conditions, propagates into a new composition of body and mind. This is the beginning of a new life. From continuous causes and conditions and their effects, impermanence and non-self, there is an infinite flow of life which continues from one to another. (This is different from the teachings of other religions that there is a permanent soul.) This is like a country, where there is a continuous disintegration of dynasties followed by the formation of new dynasties.

Life is dependent originated. For all the good and evil deeds we do, their results will be experienced in this life, or in our new lives in the future. The Law of Cause and Effect is the axiom. The combinations of mind and body of this life will disintegrate and die. All our actions, the good and evil deeds, will determine our future. The karma of sentient beings is continuous, be it good or evil, has a positive or negative significance which will influence our conditions in the future. Therefore, death is part of the process of life; it is not a sudden disappearance. Every act has its result, life after life, we continue to create new karma. When we experience temporary suffering or downfall, we should not feel disappointed. It will be only a temporary phenomenon. Our future may still be bright. The avoidance of suffering and the attainment of happiness can only be achieved by avoiding evil and doing good according to the Law of Cause and Effect. It cannot be achieved by pure luck nor by the help of any God.

To be able to lead a human life is actually the result of the good karma. The good or evil deeds of this life will determine the higher or lower realms of our future life. The Buddha kept telling us that “It is precious to be born as human”. However, many Buddhists sometimes misunderstand the teaching of the Buddha. They only brood over the suffering of human beings, and do not appreciate that it is precious to be born as a human being!

According to the Sutra, humans have three supreme characteristics. These characteristics are not only better than animals, ghosts and beings in the hells, but they are also better than the Devas in the heavenly realms. What are these characteristics? They are morality, knowledge and steadfast determination. In the human world, we know about suffering and are able to help those who suffer. But morality, knowledge and human determination is sometimes not completely satisfactory. It has its side effects, sometimes including a tendency for humans to self-destruct. But through these three qualities, human beings are able to develop a sophisticated culture. This is a fact that cannot be denied.

During the evolution of mankind, we have come to realize that there is dissatisfaction and incompleteness in life. This prompts us to pursue perfection and completion. Human beings can avoid evil deeds, perform good deeds and accumulate merits. We can upgrade ourselves. According to Buddhism, humans are the only beings that can renounce the world and aspire to the mind of Bodhi (Bodhicitta). Only human beings can transcend relativity and have the possibility to experience the absolute state (which corresponds to the initial state of enlightenment). How precious human life is! We should understand the value of, “It is precious to be born as human”. Then the significance of life can be well understood. We should appreciate and utilize our lives, and do our best not to waste it.

A rise in expressive and aggressive hateful words and actions is not hard to explain. Just hard to fix.

People, to some degree and in some numbers, experience frustration, alienation and related negative emotions. Some of those people will speak out and act out in response to those emotions in hateful ways. The target for that speaking and acting out may be an individual or a group of individuals, identified by some affiliation or characteristics.

Two things are happening now, as they have happened before in history, and as they always will.

One is an increase in the drivers for that frustration and negativity. It may be economic, social, cultural, ideological. Certain trends are leading some people to feel themselves, individually and as part of a society, put upon by the way things are going.

The second thing is acceptance, encouragement and enabling of that acting and speaking out. The contributors to this are too long to list here, but include for example social media and high-profile individuals. Or better said, high-profile individuals who use and exploit social media.

Once and still, we had and have counterbalancing forces, both in helping to reduce that sense of frustration and alienation and in tempering the acceptability of speaking and acting out in hateful ways. But the presence and power of those forces seems to be diminishing.

Unless and until those counterbalancing forces—those that help reduce frustration and alienation and those that temper the acceptability of hatefulness—regain power, we are not getting out of our situation anytime soon.

The Miracle of the Palm Tree (The Journey of Baby Jesus Continues)

More from The Gospel of Pseudo-Matthew (see previous post Baby Jesus Is Worshiped by Dragons and Other Wild Beasts)

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The Miracle of the Palm Tree

1 Then, after these things, on the third day after they had started out, Mary was weary from too much sun in the wilderness, and seeing a palm tree she wanted to rest awhile in its shade. Joseph hastened to lead her to the palm and he had her descend from the donkey. When Mary sat down, she looked to the foliage on the palm and saw that it was full of fruit, and she said, “If only I could get some of that fruit from the palm!” Joseph said to her, “I am surprised that you’re saying this, when you can see how high the palm is. You are thinking of the fruit of the palm; but I am thinking about the water that we no longer have in our water skins; we have nowhere to replenish them to quench our thirst.”

2 Then the young child Jesus, sitting in the lap of his mother, the virgin, cried out to the palm tree and said, “Bend down, O tree, and refresh my mother from your fruit.” Immediately when he spoke, the palm tree bent its top down to Mary’s feet. Everyone gathered the fruit in it and was refreshed. After all its fruit had been gathered, the tree remained bent, expecting that it would rise up at the command of the one who had ordered it to bend over. Then Jesus said to it, “Stand erect, O palm, and be strong, and become a companion of my trees that are in the paradise of my Father. And open up from your roots the hidden springs, that water may flow from them to quench our thirst.” Immediately the palm stood erect, and from its roots springs of water began to come forth, clear, cold, and very sweet. When they saw the springs of water flowing, they all rejoiced with a great joy and drank, together with their beasts and companions, giving thanks to God.

The image above is taken from a 14th century manuscript of the Gospel of Pseudo-Matthew.

Baby Jesus Is Worshiped by Dragons and Other Wild Beasts

From The Gospel of Pseudo-Matthew
The Other Gospels: Accounts of Jesus from Outside the New Testament
Edited and Translated by Bart D. Ehrman and Zlatko Pleše

The Gospel of Pseudo-Matthew

17
The Wrath of Herod and the Flight to Egypt

1 When King Herod saw that he had been deceived by the magi, his heart was inflamed and he sent his soldiers out on every path, wishing to capture them. When he was not able to find a trace of them, he sent soldiers to Bethlehem and killed every infant from two years and under, according to the time that he had solicited from the magi.

2 One day before Herod had done this, Joseph was warned by an angel of the Lord, “Take Mary and the child and go, take the desert route to Egypt.”

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Baby Jesus Is Worshiped by Dragons and Other Wild Beasts

1 When they arrived at a certain cave where they wanted to cool themselves off, Mary came off the donkey and sat down, and held Jesus on her lap. There were three male servants with them on the road, and one female servant with Mary. And behold, suddenly many dragons came out of the cave. When the servants saw them they cried out. Then the Lord, even though he was not yet two years old, roused himself, got to his feet, and stood in front of them. And the dragons worshiped him. When they finished worshiping him, they went away. Then was fulfilled what was spoken by the prophet in the Psalms, who said, “Praise the Lord from the earth, O dragons and all the places of the abyss.”

2 The Lord Jesus Christ, though just a small child, walked along with them so that he might not be a burden to anyone. Mary and Joseph were saying to one another, “It would be better for those dragons to kill us than to harm the child.” Jesus said to them, “Do not think of me as a young child, for I have always been the perfect man, and am now; and it is necessary for me to tame every kind of wild beast.”

19

1 So too both lions and leopards were worshiping him and accompanying him in the desert, wherever Mary went with Joseph. They went before them showing them the way and being subject to them; and bowing their heads with great reverence they showed their servitude by wagging their tails. But on the first day that Mary saw lions, leopards, and various other wild beasts surrounding them, she was terrified. The young child Jesus smiled in her face and spoke to her with a consoling word, saying, “Do not fear, Mother, for they are hastening along, not to hurt you but to serve you.” With these words he removed the fear from their hearts.

2 And so lions, asses, oxen, and beasts of burden carrying their baggage were all walking together with them, and whenever they made a stop, they would graze. There were also tame goats who came out with them and followed them from Judah; these were walking among the wolves with no fear. One was not afraid of another, and none of them was harmed by another in any way. Then was fulfilled what Isaiah said, “Wolves will pasture with sheep and the lion and ox will eat straw together.” There were two oxen used as pack animals with them on the way; lions guided them on the way of our Lord Jesus Christ, whose baggage they were carrying.

 

Notes from The Other Gospels: Accounts of Jesus from Outside the New Testament:

The book is a Latin reworking of the (Greek) Proto-Gospel of James, based probably on one or more Latin editions of that work that have long since been lost. There are numerous differences from the Proto-Gospel, in both contents and emphases….Pseudo-Matthew tells of the holy family’s flight to Egypt, during which the infant Jesus performs numerous miracles—taming dragons, lions, and leopards; making a palm tree bend down to deliver its fruit to a famished Mary; causing idols in an Egyptian pagan temple to bow down in worship before him. These were some of the most familiar stories of the Christ child throughout the Middle Ages….

There continue to be debates concerning when the Gospel itself was composed….Pseudo-Matthew must obviously date to some time in the mid-seventh century, at the earliest.

In the most thorough analysis to date, Gijsel has maintained that even though direct literary dependence on the Rule of Benedict cannot be demonstrated, there are enough general similarities to suggest that the book was written when monastic orders were beginning to expand in the West, by someone invested in them. Largely on these grounds he makes a convincing argument that the text was produced in the first quarter of the seventh century, by a monk in the Latin-speaking West who was enchanted by the account of the Proto-Gospel and its potential for conveying homage to Mary as a model virgin embracing the monastic ideal.

Not only was Pseudo-Matthew itself popular in such circles for nearly a millenium, its message was spread even further abroad as its reworked stories were themselves edited for incorporation in the eleventh-century book, Libellus de nativitate sanctae Mariae (“Book on the Birth of Saint Mary”) and by Jacob of Voragine in The Golden Legend (written 1260 CE), which was the most widely read and influential book of the late middle ages, down to the Reformation.

Hanukkah Hexadecimal Code

 

If four sides of a dreidel and eight candles are proving too simple for you, here is a way to expand the Hanukkah holiday—mathematically and mystically.

The eight-candle menorah is binary, that is, a candle is either lit (1) or unlit (0).

With eight binary places, the menorah is a type of hexadecimal, a code central to digital processing. Each of the eight places in a hexadecimal is occupied by a digit or a letter.

If you assign each of the eight candles, left to right, either a 0 or a 1, you can convert each from a hexadecimal to a numeric value:

First night of Hanukkah = 00000001 = 1
Second night = 00000011 = 17
Third night = 00000111 = 273
Fourth night = 00001111 = 4,369
Fifth night = 00011111 = 69,905
Sixth night = 00111111 = 1,118,481
Seventh night = 01111111 = 17,895,697
Eighth night = 11111111 = 286,331,153

Is this of any use? Some suggestions:

1. A secret code to identify each day of Hanukkah with a number. When greeting someone on the second day of Hanukkah, you might say “Happy 17”. Please be sure to explain the system behind your greeting, lest it is thought you are experiencing a psychological break or are high (assuming you are not).

2. Gematria is a system that assigns numbers to each Hebrew letter in a word, and then calculates a value for each word, which value is then associated with other words of the same value. You can look online to find the gematria associations for each of the above values. In addition to gematria, there are countless systems that assign values to letters and meaning to numbers.

For the larger numbers, you may not find an associated meaning. But you can factor the larger numbers to find smaller associated meanings. So, for example, the eighth night value of 286,331,153 factors to 17 × 257 × 65537. The smaller numbers such as 17 and 257 are widely discussed.

Chag urim sameach! (Happy Festival of Lights). And if I don’t see you, Happy 273!

The Hanukkah Guest: A Story from Rabbi Nachman of Bratslav

“Now, when you bring your thoughts to Paradise, you are there, on that holy mountain. But when your thoughts return to this world, you will find yourself here once again.”

The Hanukkah Guest, a story from Reb Nachman of Bratslav, retold by Howard Schwartz in A Palace of Pearls:

On the first night of Hanukkah, a poor man, who lived alone, chanted the Hanukkah blessings and lit the Hanukkah candle. He gazed at the candle for a long moment, and then there was a knock at the door. When he opened it, he saw a stranger standing there, and he invited him in. They began to discuss things, as people do, and the guest asked the man how he supported himself. The man explained that he spent his days studying Torah, and that he was supported by others, and didn’t have an income of his own. After a while, their talk became more intimate, and the man told the guest that he was striving to reach a higher level of holiness. The guest suggested that they study Torah together. And when the man discovered how profound were the guest’s insights, he started to wonder if he were a human being or an angel. He began to address the guest as Rabbi.

Time flew by, and the man felt as if he had learned more in that one night than in all the other years he had studied. All at once the guest said that he had to leave, and the man asked him how far he should accompany him. The guest replied, “Past the door.” So the man followed the guest out the door, and the guest embraced him, as if to say goodbye, but then he began to fly, with the man clinging to him. The man was shivering, and when the guest saw this, he gave him a garment that not only warmed him, but, as soon as he put it on, he found himself back in his house, seated at the table, enjoying a fine meal. At the same time, he saw that he was flying.

The guest brought him to a valley between two mountains. There he found a book with illustrations of vessels, and inside the vessels there were letters. And the man understood that with those letters it was possible to create new vessels. The man was taken with a powerful desire to study that book. But when he looked up for an instant, he found himself back in his house. Then, when he turned back to the book, he found himself in the valley once more. The guest, whoever he was, was gone. The man, feeling confident, decided to climb up the mountain. When he reached the summit, he saw a golden tree with golden branches. From the branches hung vessels like those illustrated in the book. The man wanted to pick one of those vessels, as one picks fruit from a tree, but as soon as he reached for one, he found himself back in his house, and there was a knock at the door. He opened the door and saw it was the mysterious guest, and he pleaded with him to come in. The guest replied, “I don’t have time, for I am on my way to you.” The man was perplexed, and asked the guest to explain what he meant. The guest said, “When you agreed to accompany me beyond the door, I gave your neshamah, your highest earthly soul, a garment from Paradise. Now, when you bring your thoughts to Paradise, you are there, on that holy mountain. But when your thoughts return to this world, you will find yourself here once again.” And that is how it remained for the rest of that man’s life, and the story has still not come to an end.

Hanukkah: Joy Comes with the Morning

Reading Psalm 30 is a Hanukkah tradition. Not nearly as well-known or widely practiced as lighting the Hanukkah candles, eating fried foods (latkes and donuts) and playing dreidel, but just as essential.

Psalm 30 contains one of the most uplifting of all biblical verses. The sometimes perplexing Hebrew leads to a variety of English translations, but it is best known this way:

Weeping may linger for the night,
but joy comes with the morning.
Psalm 30:5

Prof. Marc Zvi Brettler explains the connection between Psalm 30 and Hanukkah:

Jewish custom mandates that a psalm be recited for each weekday, and a special psalm for each festival. This custom goes back at least to late rabbinic times, as recorded in the post-Talmudic Tractate Soferim (ch. 18), where Psalm 30 is associated with Chanukah. Ostensibly, the psalm was chosen because the superscription, מזמור שיר חנכת הבית לדוד, refers to the dedication (chanukah) of the temple.

Traditionally, the superscription refers to the dedication of the First Temple, Solomon’s Temple, though some scholars connect it to the dedication of the Second Temple (some psalms are clearly Second Temple in origin). Thus, the connection between Psalm 30 and Chanukah would be a loose one, but the best the rabbis could find—after all, Chanukah occurred in 164 B.C.E., hundreds of years after the dedication of the Second Temple in 515 BCE. Thus, the psalm cannot be referring to Chanukah … or can it?

In fact, I, along with many other biblical scholars, believe that the superscription to Psalm 30 does not refer to the dedication of the Temple (first or second) but literally refers to Chanukah….

A number of points connect this psalm and the Maccabean uprising. First, the psalm describes overcoming, at great odds, enemies—an apt description of the Maccabean experience and the exact situation that led up to Chanukah. In addition, the psalm mentions chasidim (v. 5). The NJPS translates this phrase properly as the “faithful,” the typical meaning of this term in early psalms. Yet we know from both 1 and 2 Maccabees that in the second century B.C.E. a group or party developed, associated with the Maccabees, who called themselves Chasidim, as reflected in the Greek term asidaioi.

In other words, it is possible that someone (on the winning side) after the Hasmonean victory in 164 BCE could have read Psalm 30 and imagined: “David prophesized this about us!” The psalm, for that very reason, may even have been recited as part of the dedication ceremony on Chanukah in 164 BCE since it was seen as broadly appropriate—or even prophetic—to what had happened.

What does Psalm 30 say? In The Jewish Study Bible translation:

Psalm 30

1 A psalm of David. A song for the dedication of the House.
2 I extol You, O Lord,
for You have lifted me up,
and not let my enemies rejoice over me.
3 O Lord, my God,
I cried out to You,
and You healed me.
4 O Lord, You brought me up from Sheol,
preserved me from going down into the Pit.

5 O you faithful of the Lord, sing to Him,
and praise His holy name.
6 For He is angry but a moment,
and when He is pleased there is life.
One may lie down weeping at nightfall;
but at dawn there are shouts of joy.

7 When I was untroubled,
I thought, “I shall never be shaken,”
8 for You, O Lord, when You were pleased,
made [me] firm as a mighty mountain.
When You hid Your face,
I was terrified.
9 I called to You, O Lord;
to my Lord I made appeal,
10 “What is to be gained from my death,
from my descent into the Pit?
Can dust praise You?
Can it declare Your faithfulness?
11 Hear, O Lord, and have mercy on me;
O Lord, be my help!”
12 You turned my lament into dancing,
you undid my sackcloth and girded me with joy,
13 that [my] whole being might sing hymns to You endlessly;
O Lord my God, I will praise You forever.

Whether you celebrate Hanukkah or Christmas or nothing, light candles or tree lights, believe in God or gods or none, this is a message for all seasons and all time. Especially this season and these times.

When we are troubled, with a desecrated temple, death or illness, heartbreak, we can find a path to turn our lament and mourning into dancing. Weeping may linger for the night (many nights), but joy and light come with the morning.

Hanukkah begins on the evening of December 22. Chag urim sameach (Happy Festival of Lights).

Barbara Jordan: “If the impeachment provision in the Constitution of the United States will not reach the offenses charged here, then perhaps that 18th-century Constitution should be abandoned to a 20th-century paper shredder!”

“It is wrong, I suggest, it is a misreading of the Constitution for any member here to assert that for a member to vote for an article of impeachment means that that member must be convinced that the President should be removed from office. The Constitution doesn’t say that. The powers relating to impeachment are an essential check in the hands of the body of the Legislature against and upon the encroachments of the Executive….

James Madison again at the Constitutional Convention: “A President is impeachable if he attempts to subvert the Constitution.” The Constitution charges the President with the task of taking care that the laws be faithfully executed, and yet the President has counseled his aides to commit perjury, willfully disregard the secrecy of grand jury proceedings, conceal surreptitious entry, attempt to compromise a federal judge, while publicly displaying his cooperation with the processes of criminal justice. “A President is impeachable if he attempts to subvert the Constitution.”…

If the impeachment provision in the Constitution of the United States will not reach the offenses charged here, then perhaps that 18th-century Constitution should be abandoned to a 20th-century paper shredder!”

From Statement on the Articles of Impeachment, 25 July 1974, House Judiciary Committee by Rep. Barbara Jordan. Barbara Jordan is ranked by experts as one of the greatest American orators of the 20th century, alongside FDR, John F. Kennedy and Martin Luther King Jr. This speech is ranked number 13 on the all-time list.


Complete Statement on the Articles of Impeachment, 25 July 1974, House Judiciary Committee by Rep. Barbara Jordan

Mr. Chairman, I join my colleague Mr. Rangel in thanking you for giving the junior members of this committee the glorious opportunity of sharing the pain of this inquiry. Mr. Chairman, you are a strong man, and it has not been easy but we have tried as best we can to give you as much assistance as possible.

Earlier today, we heard the beginning of the Preamble to the Constitution of the United States: “We, the people.” It’s a very eloquent beginning. But when that document was completed on the seventeenth of September in 1787, I was not included in that “We, the people.” I felt somehow for many years that George Washington and Alexander Hamilton just left me out by mistake. But through the process of amendment, interpretation, and court decision, I have finally been included in “We, the people.”

Today I am an inquisitor. An hyperbole would not be fictional and would not overstate the solemnness that I feel right now. My faith in the Constitution is whole; it is complete; it is total. And I am not going to sit here and be an idle spectator to the diminution, the subversion, the destruction, of the Constitution.

“Who can so properly be the inquisitors for the nation as the representatives of the nation themselves?” “The subjects of its jurisdiction are those offenses which proceed from the misconduct of public men.”1 And that’s what we’re talking about. In other words, [the jurisdiction comes] from the abuse or violation of some public trust.

It is wrong, I suggest, it is a misreading of the Constitution for any member here to assert that for a member to vote for an article of impeachment means that that member must be convinced that the President should be removed from office. The Constitution doesn’t say that. The powers relating to impeachment are an essential check in the hands of the body of the Legislature against and upon the encroachments of the Executive. The division between the two branches of the Legislature, the House and the Senate, assigning to the one the right to accuse and to the other the right to judge, the Framers of this Constitution were very astute. They did not make the accusers and the judgers — and the judges the same person.

We know the nature of impeachment. We’ve been talking about it awhile now. It is chiefly designed for the President and his high ministers to somehow be called into account. It is designed to “bridle” the Executive if he engages in excesses. “It is designed as a method of national inquest into the conduct of public men.”² The Framers confided in the Congress the power if need be, to remove the President in order to strike a delicate balance between a President swollen with power and grown tyrannical, and preservation of the independence of the Executive.

The nature of impeachment: a narrowly channeled exception to the separation-of-powers maxim.  The Federal Convention of 1787 said that. It limited impeachment to high crimes and misdemeanors and discounted and opposed the term “maladministration.” “It is to be used only for great misdemeanors,” so it was said in the North Carolina ratification convention. And in the Virginia ratification convention: “We do not trust our liberty to a particular branch. We need one branch to check the other.”

“No one need be afraid” — the North Carolina ratification convention — “No one need be afraid that officers who commit oppression will pass with immunity.” “Prosecutions of impeachments will seldom fail to agitate the passions of the whole community,” said Hamilton in the Federalist Papers, number 65. “We divide into parties more or less friendly or inimical to the accused.”³ I do not mean political parties in that sense.

The drawing of political lines goes to the motivation behind impeachment; but impeachment must proceed within the confines of the constitutional term “high crime[s] and misdemeanors.” Of the impeachment process, it was Woodrow Wilson who said that “Nothing short of the grossest offenses against the plain law of the land will suffice to give them speed and effectiveness. Indignation so great as to overgrow party interest may secure a conviction; but nothing else can.”

Common sense would be revolted if we engaged upon this process for petty reasons. Congress has a lot to do: Appropriations, Tax Reform, Health Insurance, Campaign Finance Reform, Housing, Environmental Protection, Energy Sufficiency, Mass Transportation. Pettiness cannot be allowed to stand in the face of such overwhelming problems. So today we are not being petty. We are trying to be big, because the task we have before us is a big one.

This morning, in a discussion of the evidence, we were told that the evidence which purports to support the allegations of misuse of the CIA by the President is thin. We’re told that that evidence is insufficient. What that recital of the evidence this morning did not include is what the President did know on June the 23rd, 1972.

The President did know that it was Republican money, that it was money from the Committee for the Re-Election of the President, which was found in the possession of one of the burglars arrested on June the 17th. What the President did know on the 23rd of June was the prior activities of E. Howard Hunt, which included his participation in the break-in of Daniel Ellsberg’s psychiatrist, which included Howard Hunt’s participation in the Dita Beard ITT affair, which included Howard Hunt’s fabrication of cables designed to discredit the Kennedy Administration.

We were further cautioned today that perhaps these proceedings ought to be delayed because certainly there would be new evidence forthcoming from the President of the United States. There has not even been an obfuscated indication that this committee would receive any additional materials from the President. The committee subpoena is outstanding, and if the President wants to supply that material, the committee sits here. The fact is that on yesterday, the American people waited with great anxiety for eight hours, not knowing whether their President would obey an order of the Supreme Court of the United States.

At this point, I would like to juxtapose a few of the impeachment criteria with some of the actions the President has engaged in. Impeachment criteria: James Madison, from the Virginia ratification convention. “If the President be connected in any suspicious manner with any person and there be grounds to believe that he will shelter him, he may be impeached.”

We have heard time and time again that the evidence reflects the payment to defendants money. The President had knowledge that these funds were being paid and these were funds collected for the 1972 presidential campaign. We know that the President met with Mr. Henry Petersen 27 times to discuss matters related to Watergate, and immediately thereafter met with the very persons who were implicated in the information Mr. Petersen was receiving. The words are: “If the President is connected in any suspicious manner with any person and there be grounds to believe that he will shelter that person, he may be impeached.”

Justice Story: “Impeachment” is attended — “is intended for occasional and extraordinary cases where a superior power acting for the whole people is put into operation to protect their rights and rescue their liberties from violations.” We know about the Huston plan. We know about the break-in of the psychiatrist’s office. We know that there was absolute complete direction on September 3rd when the President indicated that a surreptitious entry had been made in Dr. Fielding’s office, after having met with Mr. Ehrlichman and Mr. Young. “Protect their rights.” “Rescue their liberties from violation.”

The Carolina ratification convention impeachment criteria: those are impeachable “who behave amiss or betray their public trust.”4 Beginning shortly after the Watergate break-in and continuing to the present time, the President has engaged in a series of public statements and actions designed to thwart the lawful investigation by government prosecutors. Moreover, the President has made public announcements and assertions bearing on the Watergate case, which the evidence will show he knew to be false. These assertions, false assertions, impeachable, those who misbehave. Those who “behave amiss or betray the public trust.”

James Madison again at the Constitutional Convention: “A President is impeachable if he attempts to subvert the Constitution.” The Constitution charges the President with the task of taking care that the laws be faithfully executed, and yet the President has counseled his aides to commit perjury, willfully disregard the secrecy of grand jury proceedings, conceal surreptitious entry, attempt to compromise a federal judge, while publicly displaying his cooperation with the processes of criminal justice. “A President is impeachable if he attempts to subvert the Constitution.”

If the impeachment provision in the Constitution of the United States will not reach the offenses charged here, then perhaps that 18th-century Constitution should be abandoned to a 20th-century paper shredder!

Has the President committed offenses, and planned, and directed, and acquiesced in a course of conduct which the Constitution will not tolerate? That’s the question. We know that. We know the question. We should now forthwith proceed to answer the question. It is reason, and not passion, which must guide our deliberations, guide our debate, and guide our decision.

Trump says I am a citizen of American Jewland. I am not.

Newsweek:

Jewish Groups Accuse Trump of Anti-Semitism Over ‘Horrifying’ Plan to Define Judaism As a Nationality

Liberal American Jewish advocacy groups have reacted with horror to reports that President Donald Trump plans to sign an executive order defining Judaism as a nationality rather than just a religion.

According to a Tuesday report from The New York Times, the president is planning the order to help combat anti-Semitism on U.S. college campuses and crack down on boycott campaigns against the state of Israel.

But progressive Jewish groups suggested the reported move is actually anti-Semitic, in that casts Jews as a separate nationality to all other Americans, and arguing it could stifle legitimate criticism of Israeli policies.

The move comes as the president himself is facing renewed accusations of anti-Semitism, after a weekend speech in which he used multiple anti-Semitic tropes and again suggested that all Jews must support for the Israeli government.

The Education Department can currently withhold funding from institutions or programs that discriminate “on the ground of race, color, or national origin,” but not religion, the Times explained.

By defining Judaism as a nationality, the administration will be able to defund institutions seen to be allowing an anti-Semitic environment do develop.

But it will also help the Education Department’s efforts to quell Boycott, Divestment and Sanctions-linked movements, which seek to pressure the Israeli government to improve its treatment of Palestinians and end its continued violation of international law.

Let us parse this craven move as a political and religious matter.

Politically, the vast majority of American Jews don’t like or support Trump. If, however, he can exploit differences in the Jewish communities to weaken that opposition and resistance, his handlers believe he comes out ahead. Support for Israel, including condemnation of BDS, crosses political lines. If Trump is seen as a “hero” to some Jews, that bolsters his chronically narrow support.

Religiously, this is typically careless, as in his not caring or knowing about Judaism, Christianity or any other religious tradition. Or about history. If he did, he would understand that racializing and nationalizing Jews is an insidious matter, used to raise issues of split loyalties and to set Jews apart from “regular” citizens.

Human Rights Day

Human Rights Day is observed every year on 10 December — the day the United Nations General Assembly adopted, in 1948, the Universal Declaration of Human Rights (UDHR): a milestone document proclaiming the inalienable rights which everyone is inherently entitled to as a human being regardless of race, colour, religion, sex, language, political or other opinion, national or social origin, property, birth or other status. Available in more than 500 languages, it is the most translated document in the world.