And though it is like this, it is only that flowers, while loved, fall; and weeds while hated, flourish.
I sigh when I see learned men
Wasting their minds all day
Babbling away at a fork in the road
Deceiving whoever they can
Creating more ballast for Hell
Instead of improving their karma
Impermanence suddenly comes
And all their learning is dust
Impermanence means that our perception and experience don’t stay in one place, but always remain in flux. The fluidity of phenomena, self, and agency are painful, so we try to cling to the walls of the dilapidated house we have built for ourselves in our own minds. Failing to see this fact for ourselves, we enter and inhabit elaborate fantasies, looking for salvation in something beyond change. Impermanence guts our opinions and gradually corrodes everything that we believe to be true.
Our minds serve to erect a kind of illusion that does not take the fact of impermanence into account. It frequently tries to uphold a static idea of self. Archaic attitudes we are raised with do little to help this situation. They place us further inside the morass by attempting to give us stable definitions of words like “self” and “other.” Thankfully, meditative practice is an antidote to these limited ways of understanding. The more we sense instability, the more we are able to see on a deeper level than we typically perceive.
Nothing seems to fully inhere on that level of change as concepts, acts, and agents are plucked from the void and thrown into the stream. Seeing into universal change has implications for our freedom. It allows us to go into what we experience with an inquisitive attitude and open eyes. It is beginning to swim from a our own small tributary into something abyssal and endlessly fluctuating.
Flux allows things to bloom, as there is no possibility in a static world. Infinite openings exist within that watery confluence of events, allowing us chances to act, to change ourselves, and to help influence all creation. The more we penetrate through to the core of things, the more we find something surprisingly malleable and contingent. Contingency and change in the moment allows new choices to be discovered and mined. Aided in our perception of that change, we can respond in ways that free ourselves and benefit other beings.
It is through an understanding of impermanence, and the doors to action that it creates, where we come to the edge of choice. Here is where we discover what it means to be truly moral. That moral choice is something that requires the entire arc of our lives to appreciate and fulfill.
Similar ways of understanding exist in the Kabbalistic masterwork The Zohar. As described in The Zohar, Torah is infinite. The central characters known as the Companions participate in what scholar Melila Hellner-Eshed describes as “the nocturnal delight.” Waking at midnight, this group makes creative interpretations of Torah. The Companions connect passages from Torah amongst themselves in incredible, gravity-defying ways. These connections reveal each verse’s secret meanings. In doing so, the divine is evoked and its joy in the good that the Companions bring flows into the world. Hellner-Eshed’s writes:
The engagement with Torah after midnight and the endeavor to participate, day in and day out, in the nocturnal delight in the Garden of Eden lie at the core of the mystic’s service and worship; and it is this spiritual task that determines his way of life and his soul’s orientation . . .
The following passage, one of the most detailed accounts of the nocturnal delight found in the Zohar, highlights the interconnection between the events transpiring in the upper world and those transpiring below. The souls of human beings, together with their words of Torah-the fruit of their thoughts and emotions-are transformed into a gift bestowed by the Assembly of Israel to the blessed Holy One.They function as an aphrodisiac arousing the union between God and His Shekhinah. The delight is characterized by the arousal of the entire reality of the Lower Garden of Eden-with with light, song, joy, and play preceding the dawn union.
Rabbi Abba said, “Now is certainly the time for the blessed Holy One’s desire; and many times we have been aroused by this, that at midnight the blessed Holy One enters among the righteous in the Garden of Eden and delights in them. Happy is he who engages in Torah at this time!” Rabbi El’azar said,” How does the blessed Holy One delight in the righteous in the Garden of Eden? At midnight the blessed Holy One is aroused with love from the left [side] toward the Assembly of Israel…. and the Assembly of Israel has no gift with which to draw near to the king, nor any important, excellent [offering] like the spirits of the righteous that the blessed Holy One sees crowned with many good deeds and many merits attained that day. And the blessed Holy One is more pleased with them than with all the sweet savor of the sacrifices and offerings. Then a light shines and all the trees of the Garden of Eden utter song and the righteous are crowned there with the delights of the world that is coming. When a person arises at that hour to engage Torah, he partakes with the righteous in the garden.” (Zohar 2:173b)
There is a connection between the “world that is coming,” from the preceding passage, the fluctuating present of the Kabbalists, and the Four Great Vows of the Buddhist tradition. The vows are:
The many beings are numberless, I vow to save them
Greed, hatred and ignorance rise endlessly, I vow to abandon them
Dharma gates are countless, I vow to wake to them
The Buddha way is uncontrived, I vow to embody it fully.
Every night the Kabbalist restores harmony and creates blessings. The world is always in need of the Companions’ righteousness. Similarly, every moment the Buddhist practitioner discovers truth and corresponding action. This is the opportunity couched within decay that flows into the new. The need to fulfill these vows, and to help heal ourselves and others, is never ending .