The lens through which we see the world

Ego, by Hsiao-Yen Jones

Bias; vested interests; preconceived ideas; discrimination: All forms of distortion that shape our view of the world and our selves. Birds of a feather flocking together against birds with different feathers, but underneath the feathers, all just birds with no defining labels. What do you have when you get rid of feathers? Birds. What do we have when we get rid of our delusions? The real you and me: all humans, with no defining properties: A true man, without rank.

What we are not ordinarily aware of is that every single person is looking at life through the filter of a fabricated artifact that is continuously distorting our view of the world around us. Beneath the false remains the true, but to get through what lies beneath, we have to plunge through subconscious fears. Most recently, I wrote about this subconscious barrier in a post Dreams and delusions.

We think highly of ourselves and thus look down on others not like us. We reason that our views are right, so others must be wrong. We adore accolades, so we play to the adoring audiences. When seen through this egotistical artifact, we do so unaware of our bias and assume that our rose-colored glasses shade the world. We are the center of us, and the world conforms to our image. Love ourselves: love the world. Hate ourselves: hate the world. 

But first, we must come to know ourselves; The one beneath the lie. Without that awareness, we delude ourselves with thoughts of superiority (the opposite or somewhere in between), believing we wear the clothes of an emperor. Who is this self? Is that the one we are genuinely: The one that is dependent upon the votes of birds like us, who vacillates on the whim and opinions of others; who needs reinforcement to be whole and complete? Or the self, that is already whole, eternal, steady, loved, and loves? The ego needs everything because it is always incomplete and unreal. Our true self is eternally whole, complete, and needs nothing. In the 14th century a mystic by the name of Meister Eckhart said this concerning how one head, stands in comparison to another:

“Humanity in the poorest and most despised human being is just as complete as in the Pope or the Emperor.” And we know what sort of clothing the Emperor wears—none.

Fundamental humanity is not flawed in any way. It is complete already. The flaw is what stands in the form of our human birthright that puts one head above another. The ego is the archenemy of our authentic, united selves, and God. But at the ground level of our humanness, we are equal and good, whether Pope, Emperor, Buddha, or an average person. Remove the enemy, and our unity shows through.

Beacon on the Hill?

The shades that color our vision

Before the last U.S. presidential election, I wrote this post, which I think might be germane again, even though Covid-19 has changed the global landscape. I wrote, “In a few days, the American citizenry will go to the polls and vote to elect the next President of the United States. Most people have already decided how they will vote, and little between now and then is likely going to alter their perspectives. Thus this message will undoubtedly have little if any effect on their future choices. Nevertheless, I feel compelled to say something concerning a vision that could make a small difference.” 

Sometimes (rarely), a tiny message can have a huge impact. Little things are not always insignificant. For example, the Botulinum toxin is possibly the most acutely toxic substance known. Four kg of the toxin, if evenly distributed, would be more than enough to kill the entire human population of the world. Of course, Covid-19 is so tiny it is invisible, yet thus far, it has killed more in the United States than all U.S. troops in the Vietnam War.

Some years ago, my Zen teacher said, “A single drop of rain waters 10,000 pines.” His point was that something as tiny as one drop of rain has the potential to bring about significant, broadly-spread, growth. The words I offer here are like that drop of rain: tiny but intended to stimulate expanded spiritual insight that will bring about fragrance as pleasant as a pine. I am not so delusional to imagine that this message will come close to that potency, but I offer it anyway with the hope that goodness will result.

How many of us see the effects of the choices we make. Few people are even aware of the nature of their own biases and distortions that shape their vision, but we all have our own versions. We assume that our views are correct without realizing that we are looking through lenses colored by these biased perspectives. The great Zen Master Bassui Tokushō instructed his students to first awaken the mind that reads, and then they would understand what they were reading. Of course, that advice took root in a few then and even fewer today. We all assume that our visions are clear and think we see things as they truly are.

I make no claim to perfect vision. I know I have much of value to learn, so in a certain sense, my vision is no better or worse than anyone else. But I have lived a long time and been exposed to parts of the world I never imagined as a child. I have lived with many people, both rich and poor, from all walks of life and read the wisdom of great poets, prophets, and sages. All of that has entered my mind as a chef might throw together ingredients into a pot to create a tasty meal.

If I had to reduce the teachings of great sages down to a short sentence, it would be that we are all one, none better nor worse than anyone else, and how we understand ourselves determines everything. In the words of Jesus, what does it profit a man if he gains the whole world and suffers the loss of his own self? Or what exchange shall a man give for his soul?

Our self-understanding runs in one of two directions: either towards selfishness or selflessness. One way leads to increased fear, alienation, hostility, and greed—the other towards courage, equanimity, unity, and goodness toward all. I don’t have much use for dogmatic, stuck-in-the-mud religions even though I am an ordained Christian Minister, have studied and put into practice the words of great sages. I don’t regard myself as a socialist or a communist either, but I agree with Karl Marx who said that “Religion is the opium of the people.” 

And I agree because to most religious people I have ever known, their dogma has turned them into self-serving, self-righteous, unthinking robots more interested in cherry-picking their holy texts to serve their own predetermined agendas than shaping their lives around the teachings of their own pioneers. The current Pope offers some hope in restoring his followers to the proper place of paying heed to the teachings of Christ to love without discrimination. And the life of Nelson Mandela likewise serves as another beacon.

However, I fear for our country at this point in history because we have become increasingly polarized robots who have run contrary to the advice of Jesus: we have traded away our souls for dwindling wealth. Instead of becoming more and more the United States of America, we have become increasingly disunited, caring more for preserving and protecting selective hides than becoming magnanimous. The nobility of spirit that made us into a shining beacon is growing dim, and we routinely waste our dwindling resources in such endeavors as fighting more and seeking peace less.

Maybe this small message, so late in the game, will crack the thin facade of greed and open the hearts and minds of many to what we are losing by our lust for ever-increasing exclusivity. And just perhaps, Covid-19 will force us to become truly great again. I hope so, but my hope, like that shining beacon, is growing dim.

Addiction

As the Covid-19 pandemic rages out of control, addiction once again is rising to the top of the news feed. Whenever crises rise, addiction rises in tandem and those so inclined scrambles for relief.
 

This post is thus particularly relevant in light of the present day problems to a wide variety of a host of objective “stuff.” Our common-coin manner of understanding addiction is too limited. When we think of someone addicted we see images in our mind of drug addicts or derelicts who were unable to overcome excessive opioid consumption. Maybe we’ll even go so far as to include someone who can’t control his or her consumption of food or sex. Whatever object is chosen—another person, drugs, alcohol, food, the greed for money or sex, becomes the god we must have to fill a sensed emptiness. Rarely, however, do we consider the average person exhibiting expressions of addiction, and that’s a problem.

Addiction, properly understood at the base level is craving: an excessive desire. Everybody falls victim to that. Whenever our normal comforts are disrupted, such as now, anxiety goes wild and we crave their return. We either crave what we like or resist what we don’t. Both are forms of craving (excessive desire). To get to the bottom of this dilemma we need to ask, “which part of me is craving and why?” Someone who is complete, doesn’t crave anything, so it must be the incomplete part of us—the part of us that says, “I need that to experience myself as complete and satisfied, and without getting that I will suffer.”

Meister Eckhart (the 14th century Christian German theologian, philosopher and mystic) said, “To be full of things is to be empty of God. To be empty of things is to be full of God. Man’s last and highest parting occurs when for God’s sake he takes leave of god. St. Paul took leave of god for God’s sake and gave up all that he might get from god as well as all he might give—together with every idea of god. In parting with these he parted with god for God’s sake and God remained in him as God is in his own nature—not as he is conceived by anyone to be—nor yet as something yet to be achieved, but more as an is-ness, as God really is. Then he and God were a unit, that is pure unity. Thus one becomes that real person for whom there can be no suffering, any more than the divine essence can suffer.”

A while ago I heard a man say, “I can understand how Christ can be in me, but how is it possible for me to be in Christ?” Clearly, this person had a rather limited view of both himself and of Christ and apparently didn’t believe what his own scripture told him about the nature of God. Christian scripture says that the nature of God is omnipresent. If this man truly believed this, the answer to his question would be clear: there is no place that God is not, so how is it possible for anyone to not be in Christ? The entire sea in which we swim is God. Fish are in the water and we are in God.

In our unknowing, we imagine that we are separate from the fullness of our creator, that we are not a unit and this, in turn, leads to a deep desire to become what we are already, thus we suffer. The Buddha also spoke in the Nipata Sutra about what happens due to ignorance:

“What is it that smothers the world? What makes the world so hard to see? What would you say pollutes the world and threatens it the most?’ ‘It is ignorance which smothers’ the Buddha replied, ‘and it heedlessness and greed which make the world invisible. The hunger of desire pollutes the world, and the great source of fear is the pain of suffering.” 

All people fear the pain of suffering and this makes us blind to the suffering of others. While locked in the grip of our egos, we think we’re the only ones suffering, and in that state of mind, we become greedy and uncaring. At the center of suffering lays this idea that we are separate and incomplete and that leads to the craving for what we have already.

The ancient Daoist admonition applies here, “Resist nothing and embrace everything today. The perfect day and night are within you. Let it all unfold like a blossom.” Picking and trying to retain only the good, while resisting what we imagine will darken our day, is the true addiction and that leads inevitably to suffering.

The critical nature of genuine self awakening.

When contemplating the myriad problems of today’s world you might come up with a list such as the following:

• The COVID-19 pandemic

• The Middle East debacle

• Unchecked global climate change (warming)

• A growing gap between the ultra-wealthy and everyone else

• Spreading violence

• Hatred and intolerance

• Political gridlock

• Toxic pollution of the environment

• Loss of genuine liberties

• (add your own)

While all of these are problems of enormous concern, there is a core root that underlies and drives them all: a misidentification of who we are individually and collectively. So long as our answer to identity boils down to a vacillating self-image (ego) the natural result is fear, greed, possessiveness, selfishness, isolation, irresponsibility, despair, and a victim mentality that leaves us all heading for a cave of seeming security.

Recently Avram Noam Chomsky observed that “As long as the general population is passive, apathetic, diverted to consumerism, or hatred of the vulnerable, then the powerful can do as they please and those who survive will be left to contemplate the outcome.” While a grim statement that shocks us into states of denial and disbelief, his observations are true.

The question is, what must we all do in order to escape from this inevitable outcome? The answer is not the ostrich method of avoidance, denial, and ignorance. On the contrary what we must all do is transform our self-understanding, from an isolated individual to a connected member of the human race, which was (and remains) the solution to suffering offered by The Buddha more than 2,500 years ago. The solution does not change because the nature of being human does not change. 

At the central core of all of us is an indefinable state of unconditional consciousness that is the same for everyone. The problem is that while this state is the source of all aspects of awareness, itself is not detectable and we are all prone to consider real only things with conditions that can be detected. This is a case of the eye not being aware of the eye. However, in this case, it is the inner eye (URNA) instead of the detectable eye, and as the father of Zen wrote, it is in this state of mind that all discrimination ceases to exist. Out of this indiscriminate state arises sentient discrimination that leads us to the mistaken notion that each of is a dependent ego at odds with every other human, vacillating and contingent on an uncertain world and that “ego idea” then produces the undesirable qualities listed above.

In the recent past, a form of meditation (MBSR) has become prominent in helping many to cease attachment to waves of thinking, many of which are destructive to self and others. While very helpful, it only one of two dimensions outlined by The Buddha in his Eight Fold Path. MBSR rests upon one of these two: right mindfulness (Sanskrit: samyak-smṛti/sammā-sati) and is the essential path to a genuine awakening of our true, indiscriminate nature (who we truly are). The other dimension of mind (right concentration (Sanskrit: samyak-samādhi/sammā-samādhi) is not widely known, but by any other name is Zen/Dhyāna, with a history going back into an unrecorded time, long before The Buddha. 

The two disciplines were intended to be practiced as a combined pair but in today’s world, they have been split apart. MBSR has become quite useful in stilling the mind and helping practitioners to stay present instead of lost in speculation. However, the issue of identity remains an esoteric matter leaving those who practice MBSR only, still holding fast to a perceptible and insecure self-understanding. Importantly it is Zen that produces the desired result of a sense of SELF that is unconditional, whole, perfect, and unshaken. This quality alone delivers the awareness that we are all unified, none better; none diminished in any way. 

As awful as the laundry list of contemporary problems may be, those and unknown others will flourish unless we can experience this state of indiscriminate, undiscovered unity, inherent in us all. 

Defining characteristics.

Buddhism is known as a way of life characterized by wisdom and compassion. Two valid questions: Wise about what? And what is the basis of Buddhist compassion? Hopefully, we can be wise about many things, and the wiser we are the less trouble we create in the world, and that’s a good thing. But Buddhist wisdom is not broad-spread wisdom about everything but rather concerns being wise about the cornerstone of life: the rudder that guides our ship.

In a very real sense, life is a gamble. We can’t know the future so we roll the dice and bet on the outcome. And this quandary ordinarily concerns material prosperity. The presumption here is the more stuff we can accumulate the more fulfilled we will be.

Buddhist wisdom turns this proposition on its head, first by understanding that the fundamental nature of all matter is change: Here today means gone tomorrow and clinging to what is ephemeral creates suffering. The second dimension of Buddhist wisdom takes us to compassion. Why should we care about someone else? Isn’t it enough to take care of our own business? And in today’s world taking care of our own is becoming more and more difficult. However, there is nothing quite as persuasive in pointing out our mutual interdependence than a global pandemic with a virus that infects one and all alike.

The principle of independence seems to imply separation, and independence is the premise of individuality: Everyone doing his or her own thing. Again Buddhism turns this premise upside down by noting that everything is interdependent. In truth nothing can possibly be independent, in spite of our wishes. No one is an island. Covid-19 proves that with no doubt. Compassion is the bridge that spans the apparent gap separating us from one another.

Zen takes us to the ground level of this union. The source of our actions (how we relate to each other) is thought. And the source of thought is mind. These three are connected. Mind creates thought and thought creates action. At the deepest part of mind there is unity. There is no such thing as “my mind.” This “my” is an illusion of identity but it seems very real. Buddhism teaches that there is only one true mind (which is no mind) and it is here where unity exists.

The problem is that most people understand mind as their thoughts and emotions and these manifestations are unique and individual. By identifying with our thoughts and emotions we create separation, alienation and the corresponding attitude of me against the world. The result is greed, anger, and ignorance—the three mental poisons which are wreaking our world today.

True compassion arises from the base of true mind—where we are all one. And wisdom is the result. We become wise when we experience unity and realize that when we care for another we are literally caring for our self. And the flip side of this realization is the awareness that when we harm another we bring harm to our self.

The command by Jesus “…in everything, do to others what you would have them do to you...” is the same as the Buddhist prescription. If we wish to change our world from a factory, which produces greed, anger, and ignorance, the solution is that simple. What we put out comes back to us because at the deepest part of existence we are united. When we experience this unity our thoughts change from “me, me, me” to “us, us, us” and this shift results in an action of caring, both for our self and for others.

First posted in August 2011

Our imaginary and real self—understanding both

The tides of transformation.

Before getting too far into my topic, first, let me speak about how we all perceive the physical world within which we live, and our self-understanding that grows from that complex of perceptual dimensions. And I emphasize the word “complex” since, unless we are lacking one or more perceptual capacities—such as Helen Keller, who was lacking both the capacity to see and the capacity to hear, the standard interrelated complex—the Gestalt, depends upon five sensory capabilities, e.g., sight, sound, smelling, feeling, tasting and thinking. And yes, thinking, because it is an internal aspect that emerges from the co-mingling of the other four. 

We perceive, for example, a perfectly ripe peach through sight, smell, feeling, and tasting, and we form an image in our mind of that co-mingled combination and label the Gestalt with a chosen word “peach,” at least in English. In French, it would be “pêche,” or in German “Pfirsich.” The human experience of a sensorily perceived “peach” is universally the same regardless of the word used to describe it. Changing the term does not change the experience. Shakespeare used this premise when he had Juliet utter to her lover Romeo: “Tis but thy name that is my enemy; Thou art thyself, though not a Montague. What’s Montague? It is not hand, nor foot, nor arm, nor face, nor any other part belonging to a man. O, be some other name! What’s in a name? That which we call a rose by any other name would smell as sweet;…” Romeo held the idea that, because their names were different, they could not be united.
 

An analogy of how a computer works is a helpful metaphor in understanding. A computer has three, interrelated functions: Input (the data entered to be processed), data processing, and output (something it reports or does). In line with this construction is the idiomatic term “GIGO”—Garbage in, garbage out. In other words, a computer will be limited by what goes in to be processed. And the output will never be any better than the input, thus “GIGO.” That is easy to comprehend in the case of a machine. 

But how about our self-understanding? The same involvements apply. If the mental construction of ourselves (fabricated from our perceived experiences) is garbage, then the thoughts about ourselves will likewise be garbage, and nobody wishes to think of themselves as garbage. All of us have a deeply held desire to be better than garbage—so we construct an imaginary self-image; an ego if you will, which in ancient languages across the entire world meant, and still means, “I.” And when anyone imagines themselves, they further imagine they are separate and apart from other “I’s.” We naturally perceive differences, only. Why? Because everything that can be perceived is different and seemingly incomplete. Nobody can perceive what is non-different (e.g., united and complete).
 

And for the most part, that imaginary construction of our selves is far less than who we are truly. But we are limited (just as a computer is) to our input. It is utterly accurate to say that what is imagined (in any way; self or otherwise) falls short of the truth of ourselves, which can never be perceived, in an ordinary way.
The difference between the imagined and the real is completely opposite in nature, and neither what is imagined nor real can possibly exist separate and apart from the other. 

Just as “up” is opposite from “down,” so too is the imagined opposite from the real. The imagined is constructed, by, and dependent upon, the capacities and limitations of our conditional/ perceptual tools. The real, being opposite in nature, is thus unconditional and can’t be perceived at all. And this is so because the conditional and the unconditional arise (and cease) together; they are in a sense, inseparable “Siamese-twins.” And the problem, universally, is hardly anyone has been blessed by experiencing the unconditional, always-perfect aspect of who they are, genuinely. And out of that, mismatch grows every evil known to mankind.
 

The world population does not have an identity crisis. Instead, we are having a non-identity crisis. And by that, I mean, hardly anyone has ever been blessed with experiencing the other, real side of themselves—the non-imagined, true aspect of our beingness. 

That is the crisis that all of us are presently having, and it is killing us, both figuratively and literally. The perceptual world all around us is changing at light-speed, and we are collectively going through a shedding process. 

What used to work for us, does no longer. We are being forced, by circumstances beyond our individual control, to adapt and change. We are lost and in a state of universal crisis. This is nothing new. It has been advancing upon us for a long time and is now reaching a crescendo. If we are to survive this, we must all learn how to “flatten the imaginary curve,” or we will over-tax the system, and it will crush us, suddenly and destructively.
 

Thus far, I have written a number of books on this tsunamic crisis which I will gladly send to you in PDF format, for no charge. The selections are The Other Side of Midnight—The Fundamental Principle of Polarity, The Non-Identity Crisis—The crisis that endangers our world, Impostor: Living in a world of Alternate-Facts, and More Over—Finding Your Worth Beneath Excess. All you need do is send me an email, with “Request for book” in the subject line and requesting a copy of your choice in the body, and in short order, I will respond with a PDF file copy. My email address is john.joh40@gmail.com.

Earth we have a problem.

“Houston, we have a problem!” Those exact, iconic words, while capturing the essence of the situation, were not spoken by astronaut John Swigert during the Apollo 13 mission to the moon in 1970. 

On the way, the lunar landing was aborted after an oxygen tank exploded, crippling the service module upon which the command module had depended. For some harrowing times following the explosion, it seemed nearly inevitable Apollo 13 would not only never reach the moon but would instead be lost in space forever. The message was timely. The engineering ground crew on earth found a solution, and the craft, along with those on board, were saved.

Fast forward 50 years to 2020 and that same iconic message applies, only it doesn’t concern an ordinary spacecraft. Instead, it concerns our spacecraft-earth, and we too have a problem. There is no ground crew of engineers, separate and apart from our craft since we are already on the ground, and there is nobody but us to fix our problem. And what’s the problem? We have created a use-it-and-lose-it, planned obsolescent, throw-away society and are paying the inevitable price. 

Our military is an anomaly: Our warriors are expendable, are supposed to die a death of glory and valor, so as to justify and further promote wars for the sole purpose of filling the pockets of the war-mongers. And that requires greater and ever greater numbers of the treasures of our youth, along with the myth of nobility and honor, yet not become a liability to society, as costly veterans. And rather than having a Department of Defense, we have thrown that away also, and put in its place a Department of Offense which no longer fights a foreign foe, but instead, wages war on our countries own people, thus turning our country into a population divided along the lines of ultra-rightwing fascists vs. ultra-leftwing socialists; 

Our parents (and now those of us who are nearing the end) are an anomaly—We were not supposed to live as long when the Social Security System was established. We, too, are now an unaffordable social liability, which given current political ideology, must be cast adrift to save those we produced, many of whom have become despicable reminders of our own selfishness—the nut not falling far from the tree. 

We take pleasure—that vaporizes with every rising sun—in what is unwrapped but are suffocated by the tossed away wrappings. We enjoy luxuries never even imagined in previous centuries. Yet, we are breathing in toxic fumes; roasting in unbearable heat; can’t drink the out-of-the-tap water that may poison us; living in the residue of devastating hurricanes and floods, which require massive amounts of new capital—at a point in time when our financials reserves have been depleted to the point of zero—to repair, and improve lost infrastructure, to meet an ever-growing threat, that we cause ourselves; 

Combatting diseases with a diminishing supply of antibiotics, that will be made by companies run by those who desire, and enshrine, maximum profits at the expense of lives; 

Selfishly spreading a virus because we have lost a sense of the value for others but instead value only ourselves—all these, and more, residues of manufacturing to meet the demand that stems from too many consumers living with such luxuries, which never quench their greed, leaves them with a sense of despair, and the throw-away products they have produced, do not fill their felt sense of emptiness. 

We made a bargain with the devil and love one side of the bargain but hate the other side. In our inability to look at the consequences of our choices we have created a monster scenario of us destroying us. We are no longer human citizens but rather exclusively in-human consumers—using and throwing away.

We are like the insurance salesman in The Truman Show who discovers his entire life is actually a television show, yet we have not discovered our charade. Instead, we remain proud, unaware, never satisfied, selfishly ungrateful, and inclined to throw a parade to celebrate our genius, but be sure it does not last too long, for fear we will be late for watching a favorite movie (which we have seen ad—infinitum to the point of utter boredom) or our favorite reality TV show, with casts of robotic-idiots, acting in roles of archetypal halfwits, as role-models for the ready-to-be-hooked fish who love the taste of snakeoil.

We have collectively become nothing more than that reality TV show with a reality TV show host as our leader. We have forgotten who we are and have not heeded the advice of the Dalai Lama: “Our prime purpose in this life is to help others. And if you can’t help them, at least don’t hurt them.” There is no “them.” There is only “us,” and we are destroying ourselves, all by ourselves. In the wisdom of Pogo: We have met the enemy and he is us.

In pursuit of happiness.

For some, yes. For others, maybe not.

“Just think happy thoughts,” is a prescription some attribute to longevity and a life fulfilled. It sounds appealing until you consider the disasters falling upon untold millions around the world who suffer 24/7 with no relief in sight. It is unimaginable such as these could, or would, find life fulfilling. But yet there is a certain allure to the notion of wearing blinders to the grief of a hurting world. That is more akin to the ostrich with a head buried in the sand than pursuing happiness while the world burns around us.

Yet we are surrounded with happy-thought-merchants and slogans by prophets of feel-good philosophies, from pulpits to pulp-fiction. Even The Buddha said, “You are what you think…” or so we’ve been led to believe. So how can this advice be justified in light of vast suffering? But did The Buddha really say that? When thoroughly examined with translations of the Dhammapada—from where the idea arose, and based on the original language, it comes out quite differently, with less navel-gazing and more in accordance with just action.

Then it reads like this:
“All experience is preceded by mind,
Led by mind,
Made by mind.
Speak or act with a corrupted mind,
And suffering follows
As the wagon wheel follows the hoof of the ox.
All experience is preceded by mind, 
Led by mind,
Made by mind.
Speak or act with a peaceful mind, 
And happiness follows,
Like a never-departing shadow.”

There is, of course, a relationship between thoughts and actions, but these two don’t necessarily come about sequentially. On the contrary they often arise together like the proverbial chicken and egg. Acting badly, when influenced by a pure conscience, can and should lead to a mind of concern and just actions. And that, in turn, ought to further lead to a less corrupted mind. Jiminy Cricket can play a constructive role, unless we are Hell bent on following the other guy (the one sitting on the other shoulder).

Thinking happy thoughts surely plays a role in having a fulfilling life, but only when appropriate actions come first. Turning our backs on evil and injustice, while the world burns, ought not to end with happy thoughts.

Bringing it home.

Initial dawning and ripple effects.

For those who may think Zen has no practical impact on their lives, guess again. 

How so? In spite of ignorance concerning this amazing practice, Zen is not a religion. Instead, it is, perhaps, the only means available for unveiling our deepest nature and becoming aware that nobody is who they think they are; good, bad, or in-between.

The Buddha’s “diagnosis” for unveiling this true nature was/is like a stone dropped into the water. Initially, there is only the penetration but then the ripple effects just keep on expanding like waves rolling outward from the source. His Four Noble Truths lay out the sickness and his Eight Fold Path reveals the remedy. And central to that remedy is what we now call Zen, but was then known as Dhyāna—absorption, so deep and intense that the imagined “you” simply (well not so simply) vanishes and the real “you” emerges, which in naked-relief is not a “you.” Instead, it is seen for what it is as “unity” with the rest of humanity (not to mention other sentient forms).

Why is this so critical and eternally important to all sentient beings? Because it eradicates that imagined self-image and replaces it with who/what we all are, and that removes all human conflicts. So, as in my own case, that self-image was one of hatred of myself. Importantly any image (the self included) is not real. It is only imagined, as all images are. We would never delude ourselves that moving images we see on our TV are real, but we make that error all of the time with ourselves. Living with a sense of self-hatred is poisonous and nearly led me to commit suicide. 

At the other end of this ego spectrum lies the delusion of superiority. It was Eckhart who said that humanity in the poorest state is considered by God equal to an emperor or Pope.  Any and all aspects of self-delusion (e.g., good, bad or in between) hides our genuine connection with the rest of humanity.

Attachment of every kind leaves one vulnerable to suffering when the object of attachment dies, which all conditional phenomena eventually do. That part of attachment is clearer than when the object of attachment is ourselves. You’d think that wouldn’t be a problem since when we die we won’t experience anything, suffering included. How could we? We’re already dead and imagine we don’t suffer at all. Nothing could be further from the truth.

I can’t say for sure what we experience when we die (although there is an explanation) but I can say for sure how I suffered, thinking all the while I was a terrible person who deserved only one thing: To die. Until that bubble broke I was moving toward the brink of suicide. I am not aware of any other method for accomplishing this eradication of the unreal and unveiling the real at the same time. I certainly don’t know everything and maybe there is another method but if so such a method is “the best-kept secret” of all space/time. If that isn’t practical I can’t imagine what is.

The Power of Deception.

A couple of days ago, The Family Research Council’s Values Voter Summit was convened at the Omni Shoreham Hotel in Washington, DC. The President of the Family Research Council (Tony Perkins) introduced the keynote speaker, Vice President Mike Pence, and said of him: He understands himself as “a Christian, a conservative and a Republican,” in that order.

Yet Pence’s speech was as far away from the essential nature of genuine Christianity as one might be. His chosen venue has been designated as an “anti-LGBT hate group” by the Southern Poverty Law Center, and what he said affirmed that assessment. 

If you wanted to sum up the speech into a nutshell it would be, look how great we are under Trump—chest-thumping and ideological superiority (e.g., us, the white-hats against them: the black-hats). 

Nothing about his speech promoted unity and caring for our fellow man but instead promoted the opposite. Following a panel titled “How Gender Ideology Harms Children,” which included Dr. Michelle Cretella from the American College of Pediatricians, (also designated an ultra-right-wing quasi-religious hate group), Pence echoed the panel’s perspective that those who define themselves as LGBT are just sick individuals who are determined to break God’s intentions. They are sinful and need to change their ways. 

According to the Family Research Council’s website, the Values Voter Summit was created in 2006 to “provide a forum to help inform and mobilize citizens across America to preserve the bedrock values of traditional marriage, religious liberty, the sanctity of life and limited government that make our nation strong.” 

Cretella has been excoriated by The Society for Adolescent Health and Medicine (SAHM) with a response, titled: “I’m a Pediatrician. How Transgender Ideology Has Infiltrated My Field and Produced Large-Scale Child Abuse,” saying that Cretella pushes a perspective of “political and ideological agendas not based on science and facts.”  I would add further, the ideology is anything but Christian in nature, which if geared to the teachings of Christ, to treat your neighbor as yourself. 

SAHM destroyed Cretella’s position showing how she cherry-picked bad science to reach her conclusion. Nevertheless, Pence continues to endorse Cretella’s conclusion with his own bad theology and in so doing destroys his own view of himself as being “a Christian, a conservative and a Republican.” And why might I say such a thing? To answer that question we must first define some theological terms and say what it means to be a real Christian instead of a wolf in sheep’s clothing.

To the second issue (e.g., a real Christian) one must abide by the essential teaching of Christ to “love one another as I have loved you.” It is specious to claim the title without abiding by the essential teaching of the founder. And to the first issue (e.g., Theological terms) when Jesus taught that sort of love he was referring to a term found only in the New Testament. The term, in Koine Greek, is ἀγαπάω (agapē ) and meant “unconditional love”, or if you prefer “love with no strings attached—be they gender, race, ideology or any other means of discrimination”. So the concluding question here is whether or not Pence, and his puppet master Trump, are in fact promoting genuine Christian unity and love amongst all people, or a faux Christian wanna-be agenda that promotes division and one-up-man-ship? 

Pearls of Wisdom

Arjuna and Krisha

The Bhagavad Gita is considered, unquestionably, one of Eastern spiritual literature’s most profound masterpieces. According to Mahatma Gandhi, The Bhagavad Gita is a spiritual poem with deep philosophy and divinity. There is a wide range of views on the exact time of writing, authorship (traditionally ascribed to the Sage Vyasa), and historical occurrence. Upon reading, these differences in opinion fade from understanding the human mind and relationship to the divine. 

For those preoccupied with such details, they may explore here and beyond. I leave these matters to the scholars and other “experts.” My interest is how the wisdom expressed in The Gita impacts all humankind's lives, any time, anywhere.

From time to time, I will post excerpts from The Gita, as translated by Eknath Easwaran. In his words, “The Gita’s subject is ‘the war within,’ the struggle for self-mastery that every human being must wage if he or she is to emerge from life victorious, and that ‘The language of battle is often found in the scriptures, for it conveys the strenuous, long, drawn-out campaign we must wage to free ourselves from the tyranny of the ego, the cause of all our suffering and sorrow.’”

The setting of The Gita in a battlefield has been interpreted as an allegory for the ethical and moral struggles of human life.

“In profound meditation, they (e.g., the ancients) found, when consciousness is so acutely focused that it is utterly withdrawn from the body and mind, it enters a kind of singularity (Throughout Eastern spirituality this is known as Samadhi) in which the sense of a separate ego disappears. In this state, the supreme climax of meditation, the seers discovered a core of consciousness beyond time and change. They called it simply Atman, the Self.”

Mirror, mirror on the wall who’s the fairest one of all?

In a mirror, everything is reversed and all that can be seen is a reflection of something. What is right out here is left in there. Reality and an image are reversed and all that can be seen is a reflection of something. We can’t reach into a mirror and pull out anything real, but what we see looks very real. 

What seems incomprehensible is that we have a mirror in us and like any other mirror, everything is a reflection of something real but only discernible as an image.

In our mind’s eye, we see an image of ourselves, and we call that image a “self-image.” It’s a product of our unseen mind. But since this image occurs in our mirror it is reversed and we take it to be real. Our ego is who we imagine our self to be and in our estimation, we are the fairest one of all. But in a mirror what we see as the fairest is reversed. In truth, our ego is our worst enemy. 

Our ego is greedy, vain, vengeful, vindictive, vulnerable, defensive and willing to do anything, however awful to fend off perceived threats. And all the while the real us lies hidden beneath these illusions waiting to be unveiled. 

Our mind is like an iceberg: The visible and tiny tip (ego mind) and what lies at the vast depths of us all is our true, and unseen mind without limits. The real us lies on the other side of that inner mirror and the qualities of the ego are reversed. Whereas our imaginary self is greedy, vain, ignorant, vengeful and possessive, the real us is complete, humble, kind, wise and compassionate, but the real us has no identifying characteristics.

Every means of perception functions internally. There is no such thing as external perception. Perception by every means occurs in our brain and is a reflection, but not the real thing being perceived. In truth, the entire universe exists only as images reflected in our brains. There is no perception of a self, no perception of a being, no perception of a soul and no perception of a person because a perception is only an image, a reflected projection that occurs in our brain. 

We are real and not real at the same time. The images are unreal. Our reality is unseen. The images we see and take to be real are actually just perceptions. The reality upon which these images are based can never be directly accessed, yet we are here. Hermann Hesse, the author of Siddhartha, rightfully stated: 

“There’s no reality except the one contained within us. That’s why so many people live an unreal life. They take images outside them for reality and never allow the world within them to assert itself.” 

We live within the sea of unreality, which we understand as reality and never question this process.

First awaken your mind…

The famous Zen Master Bassui Tokushō (circa 1327–1387) was said to have told his students, “First awaken the mind that reads and then you’ll understand what you read.” We think we read with our left-brain because our language centers are located there. We thus imagine that reading is a rational and analytic process, but this is only half true. A parrot can be trained to speak but the bird has no idea what it is saying. We know people like that. The mouth moves but sheer nonsense comes out. More times than not we call such people politicians mouthing nonsense but saying nothing meaningful.

The mind that reads is not our rational mind. The mind that reads is a mind of insight, compassion, and wisdom. This is our true mind that can’t be found. The ego/rational mind can be found because it is full of images, and chatters like a Jaybird barking commands. The master of our rational mind orchestrates all of these commands. Our ego opposes anything and everyone who doesn’t kowtow. So we have both an unseen real self and mind, and an imaginary false self and mind. Only one is real, but can’t be found. The other is unreal but stands in clear view.