Showing posts with label Eastern Philosophy. Show all posts

Book Review: Zen Mind, Beginner's Mind

A very short preface: This is book review #1. Since I'm now living in a larger city, the public library has much more to offer. I was there a week ago and checked out several books, and in the course of reading I decided that for any book that I enjoyed (any book that I actually finished), I would review it. As if the subject of my first review is a foreshadowing of my goals for this series, I want to state now that I have no goal, no intention. I'm simply going to write these for the experience itself. It may turn out to be a bit like homework, it may help me hone my critiquing skills, it may draw a larger audience to my blog, as my anxiety series did, or it may simply give me something to do while I give most of my creative attention to my novel. I'm fine with all of these, more, and nothing at all.

And at the risk of contradicting myself, I hope you enjoy what follows.


~*~


“Zen Mind, Beginner's Mind” by Shunryu Suzuki

I was thankful for having the opportunity to read Shunryu Suzuki's famous book Zen Mind, Beginner's Mind. It's almost silly to write a book review on it. It's just 133 pages long, and it is quite repetitive in his simple, yet effective style. And perhaps because it is simple, it is difficult for me to explain in words the text itself. It's much easier explaining what it is not...as is often the case with Eastern philosophy.

Zen Mind, Beginner's Mind is not your typical self-help book, or even your typical religious/philosophy book. It doesn't explain to you what you need to do to achieve a goal, but tells the Zen practitioner that he must have faith that he has already reached the goal—just by practicing.

It is not, as is Alan Watts' book “The Way of Zen,” an explanation of Zen Buddhism. It gives very little history, and that is anecdotal. It doesn't explain terminology, and in fact, Suzuki emphasizes that the philosophy behind Buddhism, though helpful, is far from the point of actually practicing Zen. In the end it can be helpful, but is not necessary. The most important thing is to sit, and to breathe.

It is one of the best books I've read on the topic of Buddhism. I have in the past shied away from Buddhism because articles and books I read tend to be very concept-heavy, and so rather dogmatic. The Buddha himself wrote nothing of his enlightenment, and what little he gave to his students would have been given by a notable silence, or a simple analogy. Yet volumes have been written on the nature and practice of Buddhism in the last 2,000 years. Suzuki cuts immediately back to the original idea behind Buddhism, ignoring the “truths” and the logic and the philosophy in order to emphasize the practice.

The book is repetitive, but this is no disadvantage to the reader. Suzuki repeats only a few concepts, or themes, but from different angles of inquiry. He is not explaining a broad subject which requires many ideas, but a very narrow one, and if he uses many ideas it is only to help the simplicity of it sink in. It's clear that his purpose isn't to give an outline of Zen, as so many others have done, but to give instead a very detailed exposition of its heart. He very nearly puts the heart of Zen Buddhism in the reader's hands.

Zen Mind, Beginner's Mind is not a book that you will be satisfied reading just once, then put on a shelf or return to the library. I read it in two sittings and knew by the time I was done I was missing a great deal of what Suzuki was saying. I came out of that first reading with only a couple favorite chapters, words that spoke to me on a deep level. In recent days I've gone back to cherry pick various chapters, taking the time to study them, and have found that with fresh eyes passages that I had initially thought nothing of now seem profound.

There is a wealth of information in Zen Mind, Beginner's Mind, and because it is presented the way it is, different people, at different stages of their practice, or of life, will likely find different chapters enlightening. That is the advantage of Suzuki's repetition, offering a variety of flavors of the same fruit. There is even a chapter on repetition, where he asks the reader not to lose the spirit of repetition. This theme is a perfect analogy for what Zen actually is.

All Zen is really is a practice of everyday living. It's a practice of finding joy in the ordinary and very repetitious (and often mundane) activities of our lives. It's doing the dishes for the sake of doing the dishes, with a smile, and with no mind for anything else.

“The most important things in our practice are our physical posture and our way of breathing. Instead of having a deep understanding of the teaching, we need a strong confidence in our teaching, which says originally we have Buddha nature. Our practice is based on this faith.” - Shunryu Suzuki

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Awareness and Emptiness: The Real Me


I recently asked myself the question “What am I?”

The answer I came up with was two-fold. When I get down to the barest of possibilities I am Awareness and Emptiness. They are a sort of binary reality but the code is merely a representation of two sides of the same coin. They are the same.

Void manifested as Matter (physics may show this through theories such as the Big Bang and virtual particles forming spontaneously in a vacuum), and matter manifested as awareness (as can be seen by human consciousness arising naturally in nature), and awareness has the ability to manifest as emptiness (that state of meditation that leaves us empty of our preconceptions). Through emptiness humans are able to see their true nature, that they are Matter, and that Matter is Void.

Void = Matter = Awareness = Emptiness = Matter = Void

Each of these terms is one way of defining the others. We know what Matter is by the contrast of knowing what Void is and vice versa. Awareness and Emptiness are just two other terms for Matter and Void, for to be Aware is to be aware of Matter and to be Empty is to become like Void.

~*~

I am awareness.

I am an awareness of events, not my attempt to define or interpret events, which happen after and only to memories. I am no label, no preconception, no concept, no other identity. I am not my thoughts, nor am I others' thoughts about me.

When I push aside everything that is not absolutely necessary to my nature, all that I have left is my awareness, my consciousness.

Awareness does not exist where I have already mapped out what I intend the world to be. When I'm not really looking at a tree but thinking of my idea of what a tree should be.

Awareness can only exist in the present moment, and though it is always present, I may not be. I must empty myself first.

It is necessary for me to be Empty in order to be Aware, as Awareness flourishes when preconceptions don't exist, when I am free to observe without judging good and bad.

When I have grown empty, removing the excess me, I become aware of my ideas for what they are—chemical phenomenon. I still have thoughts, but I do not cling to them or judge them. I observe them as I observe external stimuli. I understand that memories are happening right now, not in the past. I am no longer identified with them, but let them go as quickly as they come or as soon as they wish to depart. The habit of thinking is gone, replaced by consciousness.

When I am empty, I am aware; when I am aware, I am empty.

~*~

My “self” is essentially “Emptiness” (also called Void, or Nothingness) and “Awareness” (or consciousness). They are Yin and Yang. The Universe itself can be viewed as Material and Vacuous. There is no in between, no “not Matter and not Void,” yet we shouldn't assume that Matter and Void are opposites. They are in fact One. Matter is a manifestation of Void. Awareness is a manifestation of Emptiness.

And so the way to get to Awareness, to be “me,” is to reduce conceptual thinking. I must empty myself of labels, concepts, expectations, and preconceptions in order to be “Empty” and “Aware.” Achieving this is as simple as breathing deeply from the abdomen.

In this Awareness I and the world cease to exist as an idea, but exist as a reality. I am not fixed to ideas, and so I am free. I am not influenced by external experiences because I am not judging or defining the world around me. This may go on for a split second, five minutes, weeks, or a lifetime. It depends on my level of focus on the simplest human activity, breath, no matter what other activity I am participating in.

This is being alive.

This is Satori.

Knowing this, can I waste a moment of my time on anything but awareness? When Awareness is all I am materially, and spiritually I am Emptiness, should I spend thoughts and emotions on things that I am not?

The labels I give myself, the labels society gives me, the labels family, friends, and coworkers give me, the judgments I cast on others—none of these concepts are worth a single moment. If I trade even a second of life for an “idea” of how the world is, in-lieu of what life actually is, naked, free, infinite, I am only a fool being hoodwinked by a robber.

The robber is me, but not the real me.

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Echoes


Get headphones, put them on and lay down with your eyes closed. Listen to this entire song. Don't analyze it. Don't judge it. Just listen.

What did you feel? How did you feel? What did you hear?

~*~

Obviously Echoes is an instrumental, save for a couple of minutes of lyrics near the beginning and near the end. What is this song saying? Hopefully you've already listened to it and have an idea for yourself, and my own won't contaminate yours.

The lyrics (for me) put forward the idea that we are separate, that we struggle to connect with each other, and yet that we are all each other, all the same. The words have a very heavy pantheistic tone to them. As I listen, I am the albatross, the waves, the coral.

I am you and what I see is me

Most importantly I am the music itself. Pink Floyd had an amazing ability to create beats, tones, rhythms, sounds that meld with the body, and Echoes is one of the best (but far from the only) example of this.

There is an underlying layer of spirituality in the lyrics, and the long instrumental in the middle, of tones and beats and odd sounds, acts as a cacophony emulating life itself. Then this seeming chaos gives way to order and a more normalized sound.

I'm going to break down the lyrics because they seem to have a steady pattern in them that touches a deep part of me and the ideas I hold about life.


Overhead the albatross hangs motionless upon the air
And deep beneath the rolling waves
In labyrinths of coral caves
The echo of a distant tide
Comes willowing across the sand
And everything is green and submarine.


This is the first segment, and it's fairly natural. No human presence, just animals, water, sand, sights and sounds. It sets the mood. Think of Adam seeing Earth for the first time in the Garden.

And no-one called us to the land
And no-one knows the wheres or whys
But something stirs and something tries
And starts to climb towards the light


The second segment portrays Man's creation. Not by a god, as in the story of Genesis, but naturally, from the foam of the sea. It is mysterious and mystical. We don't have the answers, but we are here. We never asked to be here, but here we are. We move toward the light (toward a higher evolution) by instinct. 

Strangers passing in the street
By chance two separate glances meet
And I am you and what I see is me
And do I take you by the hand
And lead you through the land
And help me understand the best I can


Now in the third segment we have arrived. We are in our society, our cocoon, separated from nature, from the green and submarine, and even from ourselves. This third segment is the deepest and most meaningful to me. It is filled with so much hope and potential, that all we have to do to connect to one another is to catch a glance, take a hand, and go.

And no-one calls us to move on
And no-one forces down our eyes
And no-one speaks and no-one tries
And no-one flies around the sun


The fourth segment shows our failure, our inability to connect with each other, and it seems to be a cry of frustration. And no-one speaks and no-one tries, And no-one flies around the sun is an irony. We don't try? Hell, we must not be here at all then, flying around the sun!


Cloudless everyday you fall upon my waking eyes
inviting and inciting me to rise
And through the window in the wall
Come streaming in on sunlight wings
A million bright ambassadors of morning

And no-one sings me lullabies
And no-one makes me close my eyes
And so I throw the windows wide
And call to you across the sky


The final two segments are reserved for the end of the song, separated by what went before by nearly fifteen minutes of sound, sometimes random, other times organized. These lines are an extension of the fourth segment, or at least seem to be. He speaks of the sun, the one constant in our world. And then of the loneliness of living in a world without others to care for us, to stand by us.

And so he calls to the sun, the constant - Nature herself. When we have forsaken each other, what else can we have but her?

Deep, eh? It's a great song.



http://en.wikipedia.org/wiki/Echoes_%28Pink_Floyd_song%29

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Practical Application of Eastern Philosophy


A few days ago I made it a priority to reach what Zen Buddhists call Satori. My aim was to see if I could “force” myself into this altered state of consciousness. I have experienced it before, and it's a very peaceful place to be, even when things aren't going so hot, but I got there by accident, by chance, by reading or listening to something that shocked me out of my “self.” This time I wanted to find out if I could put myself there.

This sudden mining for spiritual gold coincides with an equally sudden interest in a psychologist and lecturer named Richard Alpert—otherwise known as Ram Dass. Ram Dass is an interesting topic in and of himself, but all that needs to be said here is that I am at the right point in my life to get the most out of his teachings. Just as, seven years ago, I was at the right point in my life to get the most out of Alan Watts's teachings and the teachings of Taoism. My intuition is at maximum, I have reached peak receptiveness.

So over the last few days I have meditated, and I have listened to Ram Dass lectures and clips on Youtube, and I have—as well as I can—put myself into a semi-enlightened state. I say “semi” because it is not permanent enlightenment. It is mostly intellectual (as in I “know this to be the case”), but it is yet to be known if I can apply what I'm meditating on to my non-meditative life. Osho calls this semi-enlightenment Little Satori. Big Satori is permanent.

My spirituality must be practical. I have stripped away many concepts. You won't catch me talking in New Age jargon. I don't “believe” in anything I cannot experience first hand. I am very much a minimalist.

I don't believe in deities, souls, spirits, angels, demons, good/evil, etc.

What I believe is straightforward, grounded.

I am not my body. I am not my mind. I am not my senses. I am not that which I sense. I am the experience of all of these things happening at once, in this moment.

Meaning that I am no one thing, but all things. What I seek in life is, above all else, to blend with the experience. To observe it, yes, but to understand that the observer (the “I”) is not the self.

A physical illness, a funny joke, a beautiful sunrise, emotional pain: these are merely phenomena. My purpose is to experience these phenomena.

My neurosis is Social Anxiety Disorder. Most humans live in fear to some extent, but for much of my life—throughout my teens and early 20s—I have lived in unmanageable and illogical fear. Fear of driving, flying, going to school, going to work, being sick, being healthy, dying, living, failing, succeeding—risk of any kind.

What I am trying to do is to disidentify from the self that fears. To be “no thing.” To embrace the void. The moment.

In order to get through that part of me which “stops” when it comes to doing something normal people find easy, if not outright boring, I must change my state of consciousness. Altering my mind through meditation and Eastern philosophy I can see the world in a different light. Not from the point of view of a human being, but from the point of view of the Cosmos itself.

That is enlightenment. Satori. It can last a millisecond, or for the rest of my life, however long that may be.

Living as the experience (the phenomenon), not the experiencer. Living as the event, not the observer. Then what can hurt me? What use are my old fears? What use is standing still? If I am the experience, then I will experience anything. Joy, sadness, ecstasy, pain, love, loneliness, freedom, even fear.

At the end of all of this is death. The void. But for one who lives and dies in each moment, the death of the body and the final death of the mind is nothing new.

This is the doorway to being a human being again. Walking through it, embracing that enlightened altered state of consciousness, I am free to be both human—with all of my faults, with all of my fears—and at the same time Cosmic—understanding fully that I am not the body, the mind, the senses, but the experience. The phenomena.

This thought gives me great peace. It's a contradiction to all that I've told myself for so many years, gripped by anxiety. It's strangely similar to the feeling I had when I was a six-year-old child, before my adult ego took over. When I was a child I got scared, but I never identified with my fear. It was not “me,” but only what was happening at the moment. When that moment passed I would be happy again, but I never recall identifying with that happiness. As a child, I was enveloped by the moment, every moment.

My phobias exist because I grew up and began to believe that I was my fear. That I was my uncertainty. That I was my anxiety.

Yet I'm not simply discovering a way to cope with the world. I'm not, as psychologists have people like me do, learning to cope. I'm learning how to live, more deeply and fully than I've ever lived before.

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