Church of the Churchless

Another guest churchless post from John

Here's another guest post that I fashioned out of an email from John, a guy I regularly communicate with. I always enjoy his thoughtful responses to stuff that I've written about. I believe TNH stands for Thich Nhat Hanh.

Hey Brian, how are you and yours doing? Hopefully as well as you can be.

As always, I’ve been enjoying your posts. Especially the two about what we can learn from the internal arts.

It is funny when I tell people that tai chi has legitimate martial applications for self-defense. They look at me like, right…. Like you, I trained in external styles for 20 plus years. I do think that gives guys like you and me who learn tai chi some advantage over people who have not practiced karate or boxing or something like that.

But, we also have the disadvantage of having to un-learn all kinds of shit. LOL I’m teaching my daughter’s best friend self-defense using tai chi. She is 24 years old, around 5’6” and maybe 140 lbs. She probably has never been hit or kicked.

Realistically, against an average dude like me, 5’11”, about 240 lbs, in a combat situation, she probably has no chance.

But, I can teach her how to evade and get away from someone using tai chi. I’ve actually been pretty amazed at how effective it is! LOL You and I know how effective it can be after being effortlessly tossed around by our instructors! She is picking things up very quickly. So that’s cool.

I saw a link to an article that I thought was interesting, and kind of fits in with some of your writings about “enlightenment”.

https://sameoldzen.blogspot.com/2018/04/the-enlightenment-scam.html#comments

Your post on ending the spiritual search really resonated with me. Early on in my leaving Christianity, I went through phases of authors. There was TNH, Tolle, Walsch, Watts, ND Tyson, and several books that you have written about.

In those earlier days, it seems like I had regular “ah ha!” moments or mind blowing realizations. I think that went on for a while.

Now, I don’t really have many of those moments, at all. It’s not that I’ve learned all I can learn or anything like that. I think it’s more like, I’ve settled into a place where the practices that I used to have to think about doing, I don’t have to think about it so much anymore.

I have to admit, it seems boring in comparison. But it’s also kind of comforting or maybe restful…? I’m not sure exactly how to describe it. But I don’t feel like I’m chasing after so much anymore. You said it very well in your post. This really stood out along the lines I’ve just been talking about:

Always looking for more from life than what life already is giving me is beginning to seem unwise. (Yes! And it’s a bit tiring to look for more.)

More meaning. More happiness. More purpose. More depth. All that more, more, more seems to lead to a hamster-wheel sort of existence. (Again, yes!)

Spiritual seeking can become such a habit, the seeker doesn't realize that they're going around and around without really getting anywhere. (And yes, again!)

I still very much enjoy reading and listening to talks by Watts and Sam Harris and TNH and the likes. But my motive for reading or listening has shifted a bit.

I don’t feel the “need” to have to be reading all the time. Now I feel more relaxed in my reading. I read when I feel like it and focus more on enjoying what I’m reading instead of trying to get something out of it to make me… better, more aware, more peaceful, etc.

I do still have the occasional “ah ha!” moment, or something like that. But it is pretty rare. I no longer seek those moments, but I still enjoy them when it happens.

Take care and as always, thanks for the great blog posts.

John

If there's a universal happiness method, this might be it

Time for some grandiose thinking, an activity I excel at. Not that my grandiosity leads to grand ideas or wisdom, but, hey, it's the grandiose effort that counts.

Tonight's Big Ponder is centered on the question, is there a universal method for being happy? 

My first reaction was absolutely not. For if there was, seemingly we wouldn't have such a plethora of ways people seek happiness.

The "self-help" category on Amazon would shrink to just a small number of books, each advising pretty much the same approach to being happy.

Complicating my pondering was another issue. 

Is happiness really what we should be after? Maybe meaning is. Maybe contentment is. Maybe not seeking anything is. 

However, I find it difficult to get emotionally excited about a memory of a deeply meaningful moment, a deeply contented moment, or a deeply not seeking anything moment.

But a deeply happy moment? Ah, those come to mind easily. 

(I'm focused on moments rather than a longer time period, because moments are where we actually live our lives -- moment by moment. A bunch of happy moments can lead to a happy week, month, or year, yet take away the moments and there's no happiness left in any span of time.)

My suspicion is that if there really is a universal, or quasi-universal, approach to being happy, it has a lot to do with some strangely happy moments I had back in college. 

Or rather, a summer in between my freshman and sophomore years, if I recall correctly.

Summer jobs were scarce in the San Jose area. I was lucky to get a job at a cannery for the swing shift, something like midnight to 8 am. Being new, I got one of the crappier jobs at the cannery.

Which was, me dressing in waterproof clothing, crawling under the structure that supported a conveyor belt carrying fruit that women sorted, picking out the bad fruit, and hosing the fruit debris into channels that carried the pulp and water away.

I distinctly remember how different this job felt in two states of mind: (1) my normal "this job sucks" attitude, and (2) my benzedrine-fueled "so much fun!" attitude.

The same thing happened when I used benzedrine, an amphetamine that was popular for several decades among all kinds of people, including creative types, to study a subject that usually bored me, like statistics.

A bennie or two could convert any activity into a series of deeply happy moments.

I'm sure there are complex explanations for how benzedrine changes one's mood. For me, it seemed to come down to focus.

Instead of resisting whatever I was doing, benzedrine would cause me to concentrate fully on that one thing with almost no mental leakage of "I wish I were doing something different." And when I think of other deeply happy moments, the same seems to be true.

I was immersed in something to such an extent, hardly anything else in the world existed for me at that moment. I wasn't torn between this and something else. Only this was present in my awareness.

This is, of course, pretty much what mindfulness is all about: being acutely aware of what is actually present, instead of getting behind or ahead of ourselves by leaning toward the past of future.

Well, having just written these five hundred or so words, right now I'm acutely aware that what I've said in this post may strike many people as being either so obvious or so off-base as to be worthless. And I can't disagree with that assessment.

However, i also know that one reason I almost always write a post for one of my three blogs every day is this:

When I'm writing, the world shrinks to my computer screen and the thoughts inside my head that end up being converted to words, sentences, paragraphs, and eventually, an entire blog post. 

This shrinking doesn't feel like a loss. It feels like a gain. A happy gain. 

Marvelous putdown of supernatural nonsense

I really like this comment by Appreciative Reader. 

To make the comment easier to read, I've italicized the quotes from a comment by someone else and left Appreciative Reader's responses in regular type.

Being wordy myself, I admire succinctness in philosophizing, even though I'm rarely capable of it. Nice going, Appreciative Reader.

"Empirical science is only concerned with the origins and evolution of the material universe"

There is evidence for no other.

"Our five senses which allow our minds to compare, contrast and analyze material forms are aimed outwards, toward the material universe."

There is evidence for no other.

"The tangible, tactile world is all that physicists are desiring to understand and describe, reveling in a never-ending presentation of changing theories."

That is the nature of the scientific method. New evidence gives rise to new theories, in a virtuous cycle of expanding (collective) awareness and knowledge.

"No one knows which came first: Consciousness or Matter."

There is no evidence of consciousness other than in and from matter.

"To be seated anxiously at the edge of one's seat, awaiting science to supply anything of concrete value regarding the secret of life, is a waste of precious time and energy."

To each their own. We are free to use our time and energy as we please. We each define for ourselves what is a worthwhile use of our time and energy.

"You came first...matter followed as a necessary accretion for experiences with resistance, pleasures, pain, suffering, desires, deterioration and death...a very long saga, indeed."

There is no evidence that this kind of a worldview is anything other than fancy and wishful thinking.

"The God Equation" is about Einstein's impersonal god

I bought theoretical physicist Michio Kaku's latest book, The God Equation: The Quest for a Theory of Everything, after seeing him interviewed by Stephen Colbert. 

I enjoyed the book, though I agree with some Amazon reviewers that it doesn't really break new ground. But since my understanding of the old ground is shaky, I enjoyed Kaku's take on familiar topics.

Particle physics. Relativity theory. Quantum mechanics. Big bang. The search for common ground between how relativity and quantum theories view reality. String theory.

Spoiler alert: physicists haven't yet come up with a viable Theory of Everything. String theory is the leading candidate, but string theory suffers from not-so-minor drawbacks such as an almost complete lack of ability to test its validity.

To a theoretician, all these criticisms are troublesome but not fatal. But what does cause problems for a theoretician is that the [string theory] model seems to predict a multiverse of parallel universes, many of which are crazier than those in the imagination of a Hollywood scriptwriter.

...Some might argue that these alternate universes are only mathematical possibilities and are not real. But the problem is that the theory lacks predictive power, since it cannot tell you which of these alternate universes is the real one.

Still, there's a lot to like about string theory.

It could resolve the conflict between relativity theory (space-time is smooth) and quantum theory (the subatomic realm is lumpy) by positing that extremely tiny strings are the fundamental constituents of reality.

Mystics would resonate with that notion, a point I made in my first book, God's Whisper, Creation's Thunder. Here's how Kaku puts it.

As a result of the torrent of equations, a new picture was beginning to emerge. Why were there so many particles?

Like Pythagoras more than two thousand years ago, the theory said that each musical note -- each vibration of a string -- represented a particle. Electrons, quarks, and Yang-Mills particles were nothing but different notes on the same vibrating string.

What is so powerful and interesting about the theory is that gravity is necessarily included. Without any extra assumptions, the graviton emerges as one of the lowest vibrations of the string.

...As physicist Edward Witten once said, "String theory is extremely attractive because gravity is forced upon us. All known consistent string theories include gravity, so while gravity is impossible in quantum field theory as we have known it, it's obligatory in string theory."

So while a huge amount of work remains to be done on string theory, there's a possibility it could live up to the title of Kaku's book, The God Equation. 

However, this wouldn't be the God most people worship, but Einstein's God.

In this and other letters, Einstein despaired of answering questions concerning the meaning of life, but he was clear about his thinking concerning God.

One problem, he wrote, is that there are really two kinds of Gods, and we often confuse the two. 

First, there is the personal God, the God that you pray to, the God of the Bible who smites the Philistines and rewards the believers. He did not believe in that God. He did not believe that the God who created the universe interfered in the affairs of mere mortals.

However, he believed in the God of Spinoza -- that is, the God of order in a universe that is beautiful, simple, and elegant. The universe could have been ugly, random, chaotic, but instead it has a hidden order that is mysterious yet profound.

In his final chapter, Kaku speaks about meaning in a familiar fashion that resonates with me.

In the end, I believe that we create our own meaning in the universe.

It is too simple and easy to have some guru come down from the mountaintop, bearing the meaning of the universe. The meaning of life is something that we have to struggle to understand and appreciate.

Having it given to us defeats the whole purpose of meaning.

If the meaning of life were available for free, then it would lose its meaning. Everything that has meaning is the result of struggle and sacrifice, and is worth fighting for.

More thoughts about Tai Chi and martial arts

This is a follow-up to my previous post, "Internal martial arts have a lot to teach us." 

I probably should have been more explicit about what I meant by a lot to teach us. What I meant to focus on, with semi-success, was the general applicability of internal versus external approaches. 

Let me attempt a fuller explanation now.

A few commenters observed that when it comes to fighting ability, an Ultimate Fighting dude (or dudette) almost certainly would kick the ass of a Tai Chi practitioner, even one skilled in the martial side of Tai Chi.

I agree. But this gets at the difference between an art and whatever the opposite of art is, which is sort of hard to to come up with a word for.

Regardless, my 30 years of experience with several martial art styles leads me to confidently say that one goal of every martial art is to improve the character of the practitioner. 

That's an internal goal, by and large, though it should manifest in outward behavior also.

By contrast, I'm not aware that Ultimate Fighting practitioners put a lot of emphasis on their craft as an art. They're concerned with what works to win a fight. So it doesn't make a lot of sense to compare a martial art with a martial non-art.

Every martial arts instructor I've had emphasized that the #1 intent of the art is to not get into a fight. Fighting is a last resort, whereas for Ultimate Fighting people, it is the main thing. 

That said, I'm also a firm believer that physical action is the touchstone of any form of spirituality or art. 

If all we're engaged in is a purely internal exercise of supposed transformation, there's no way to tell whether we're really changing for the better. Someone could meditate in a dark room for several hours a day and come to believe that they've become enlightened.

OK.

But if there's no evidence of that transformation in their behavior, if enlightenment isn't something that others can distinguish from non-enlightenment, then someone can conjure up a fantasy that they're more spiritually advanced than they really are.

This is one purpose of the Tai Chi push hands exercise I spoke about in the previous post.

A Tai Chi practitioner may believe that they're able to stay rooted to the earth; defeat attempts to uproot them by flexibly rotating their core; use a small amount of force to deflect the movements of someone much more powerful; and so on.

The only way they can know if their belief is justified is to put their Tai Chi to a test with another practitioner. And the more skilled the other person is, the better is the test (and the more humbling).

Understand: in no way am I saying that Tai Chi students must do push hands or martial applications.

It's perfectly fine to look upon Tai Chi as a relaxing form of exercise, in somewhat the same way my wife and I took ballroom dancing lessons for quite a few years without having the slightest interest in dance competitions -- aside from watching them on TV.

Shifting gears, I do want to defend Tai Chi as a martial art, though. 

Until Covid changed things, I'd go to two regular Tai Chi classes a week and also a class made up of Tai Chi students with marital arts backgrounds who wanted to learn the fighting side of Tai Chi.

One of these guys was Jeremy. He's a big guy who moonlights as a bouncer at bars and a security guard at events. Muscular. Maybe 230 pounds. About six feet. In short, an imposing figure. When we'd be paired up to practice some move, I'd wonder if I could make it work on Jeremy.

Usually, if not always, I could -- once I used Tai Chi principles correctly. A key principle is that using your whole body will overcome even a strong person's stability, including their arms.

Meaning, my 180 pound body, used effectively, could lead me to move Jeremy around via forms of leverage. This is why jujitsu is so effective. A small person can apply a wrist lock or arm bar on a much bigger person and cause them to "tap out" quickly. 

Here's three You Tube videos that offer up a variety of examples of how Tai Chi can be a practical means of self-defense.

The second one is kind of lengthy, but you can skip the solitary demonstration of the Tai Chi move and head right to the two-person demonstration of the martial application. 

 

 

Internal martial arts have a lot to teach us

For about thirteen years I trained in the external martial art of karate. For the past seventeen years, since 2004, I've trained in the internal martial art of Tai Chi.

Yes, Tai Chi is a martial art. At least, it can be. Tai Chi Chuan is martial. (Chuan is translated as "fist" or "boxing.")

Most Tai Chi instructors aren't interested in the Chuan part, and don't understand it well.

I've been fortunate to learn Tai Chi from someone who started practicing it after many years of hard style martial arts experience, so he is expert in how Tai Chi can be a martial art.

Recently I've been re-reading Ron Sieh's book, "T'ai Chi Chuan: The Internal Tradition." (It wasn't published in 1842, no matter what the Amazon listing says.)

Here's how Sieh describes the external and internal martial arts.

Typically the martial arts are characterized by how they arrive at power: the external, by muscular effort; the internal, relaxed and effortlessly.

All "karates" are considered external, and most of the Chinese arts, plus Judo, Capoeira, and Kali, are lumped into the external category.

T'ai Chi Ch'uan, Hsing I Ch'uan, and Pa Kua are the Chinese internal arts and of course, Aikido is a Japanese art. There is a flow in the internal arts that is missing from the external ones.

In the external there is a quality of fighting, of pushing against the way things are, to change what is happening to better fit our "plan."

In the internal tradition a more inclusive approach is cultivated, a quality of non-interference, of using your opponents' strengths to your advantage without the struggle to change them.

It's much easier to learn an external martial art than an internal one.

Our usual inclination is to use force to accomplish something. Children naturally punch and kick. They don't naturally deflect a blow by smoothly moving their body.

Ron Sieh studied with Peter Ralston, an accomplished master of Tai Chi Chuan. He describes that experience in a Technique chapter.

When I used to box with Peter, he would quickly and impactfully fill any holes I would open. The reason was not necessarily his superior technique but his quality of presence and willingness to play the game.

This was a game in which, when the going got rough, the willingness to be there and deeply feel your own experience "as is" became increasingly hard to do.

Our tendency when "confronted" with pain -- either the pain of getting hit or the unwillingness to play (any game) -- is immediately to jump into our well-practiced and often entrenched sense of defending ourselves, our position, or to space out.

Boxing or playing push hands with Peter made it very clear to me, over and over, that at least in my relationship to Peter, denial didn't work and was a great hindrance. It was also simply bad strategy. 

...The centerline is a notion that is important in many martial arts. It is basically the line that runs down the center of our bodies.

...The centerline is that core of the body around which we rotate when we turn the pelvis, whether to dodge a punch, yield to a push, or whatever. In the game of two-person work the centerline is what we should seek out in our partner. 

It is often felt as a core which many people have a hard time yielding. Particularly in push hands it is the target.

...We can rotate around our centerline whether it is located centrally or on the left or right half of our body. It is the feeling of centerline that is important. 

If pushed in the center of the chest we can, with feeling, move the core around -- we rotate to the left or right of that and swing open like a door on our off-center centerline to accommodate the push.

Those words are difficult to follow if you haven't experienced what Sieh is talking about. This video of Peter Ralston playing at push hands is a much better way to grasp what an internal martial art is all about.

And, by implication, what taking a more flowing, less resistant approach to life as a whole is all about.

Push hands in Tai Chi isn't about winning or losing. It isn't a contest. It's a playful way of putting into practice what otherwise remains an abstraction. Until someone is trying to throw us off balance, we don't know how to respond in a way that, hopefully, enables us to keep our balance and composure.

Peter Ralston is the older guy in the light-colored cap. But you could figure that out just by watching the video, since his Tai Chi skill is considerably greater than the other guy's. 

It may not look like Ralston is doing much.

However, if you focus on his core, his centerline, you'll see that he is able to control the other guy with relatively small well-timed moves that look effortless, but take a heck of a lot of training to master.

In push hands a move is released before it becomes a full-on joint lock, takedown, strike, or whatever. So over and over you'll see Ralston releasing moves that, in an actual fight, would appear much more martial.

Have faith in the mystery of what we don't know

Today Spence Tepper, a frequent commenter on this blog who, pleasingly, uses his real name when commenting, left a marvelous comment on a recent post of mine. 

You can read it below. 

What Tepper said reminds me a lot of what Alan Watts wrote about faith in one of my favorite books, The Wisdom of Insecurity. 

Here's part of the Watts quotation from that book that I included in a 2008 post, "Real and false faith."

We must here make a clear distinction between belief and faith, because, in general practice, belief has come to mean a state of mind which is almost the opposite of faith. Belief, as I use it here, is the insistence that the truth is what one would "lief" or wish it to be.

The believer will open his mind to the truth on condition that it fits with his preconceived ideas and wishes. Faith, on the other hand, is an unreserved opening of the mind to the truth, whatever it may turn out to be.

Faith has no preconceptions; it is a plunge into the unknown. Belief clings, but faith lets go. In this sense of the word, faith is the essential virtue of science, and likewise of any religion that is not self-deception.

Tepper isn't Watts, obviously. But his attitude toward faith is very much in line with what Watts said above. 

Enjoy. I corrected one apparent typo and broke up some paragraphs for easier reading.

Belief and faith rest on qualities of personality. They do not depend upon proof. If you prove anything, there is no need of faith. Your proof ends the necessity, and possibly the romance of faith.

But it also ends the grounds for opinion.

Both faith and opinion thrive in the absence of information. They are the ways in which the human brain tries to bridge the gaps to create a clear picture.

Just as the brain fills in the blind spots in your visual field as best it can, just as it turns the image on your retina upside down, and takes curved lines and makes them straight before you see them, so too the brain fills in gaps of knowledge with its best guess and presents them to you as ideas that pop into your head.

It's a healthy process if you are going to test those ideas, and a harmful process if you are not.

The kinds of things your brain comes up with as explanations for what it doesn't know are opinion. And faith is largely in your own opinion.

But there is another kind of faith. Faith in the mystery of what we don't know.

Not faith in your version of God, science, or politics, or your certainty of a leader's strength or corruption on the basis of limited information, or their own claims, or even faith in your opinions about what is going on, or even your faith in someone else's opinion.

Because that isn't actually faith. It's just opinion.

And opinion is not only a poor substitute for Truth, it gets in the way of seeing Truth. And then we can confuse opinion for Truth. And that makes letting go of a favored opinion difficult when facts prove otherwise. Then we just reject the facts as someone else's opinion.

Real Faith is not knowing. It's loving confidently in that place where we know we don't know everything.

And what we experience, we understand is just from our point in space. Faith that new information is actually there but we don't see it yet. Living that way, because it is the truth. Faith that the invisible truth yet to be discovered is greater than any opinion.

Faith enough in what is there that you don't know, to give up opinion and say, confidently, honestly, "I don't know, and I don't think having an opinion about something I haven't experienced, something I have no actual knowledge of, is of any help in learning about that, in finding what I don't yet know."

Real Faith is no faith if it is faith in a preconceived opinion.

Faith is valuing the unknown Truth higher than any opinion, with the maturity to know from experience the dangers of holding onto opinion.

If there is a God, they would like you to put aside your opinions as a first step to seeing them. Even about God. And when you see them, you won't say "I see God", because that is just your label, your opinion, for what you are seeing.

You will just enjoy seeing what you are seeing. That's a higher value than trying to fill in the gaps of what can never be known, but fully experienced. The cost? Faith in your opinion.

     -- Spence Tepper

India's worsening Covid crisis partly due to religion

Since for 35 years I was a member of a religious organization headquartered in India, I have a special interest in how that country has been doing during the Covid pandemic.

Recently I've been seeing dire stories about rapidly increasing Covid cases and deaths in India. 

The reasons for the deteriorating situation are complex, but a big part of the blame seems to be related to factors that have been evident here in the United States, especially during the time Trump was president.

Namely, poor leadership from those in charge of the country; declaring victory over Covid prematurely; allowing large religious and political gatherings in the midst of the pandemic; failing to communicate the importance of wearing masks and following other public health advice.

Here's excerpts from a Washington Post story today, "India's 1.6 million new covid-19 cases in the past week are breaking its health system."

Four months ago, Indian Prime Minister Narendra Modi declared victory over the coronavirus pandemic. Now the country is in a new covid-19 crisis, with more than 250,000 new confirmed infections daily. India has now overtaken Brazil, with the second-highest number of confirmed cases worldwide.

The actual number of cases may be much higher — testing lags are increasingly common, and some states have curtailed coronavirus testing. Similarly, official numbers report a seven-day average of around 1,300 deaths per day, but undercounting and misclassification of deaths is rampant. Long delays and price-gouging at crematoriums — amid reports of makeshift cremations on sidewalks — suggest the death counts are far higher than reported.

The Modi government faces public criticism for allowing political rallies and religious gatherings. There has been little official focus on further investments in either the country’s health infrastructure or vaccine production capacity. Domestic politics factor into India’s covid crisis in these ways.

...Last week, millions of Hindu pilgrims headed to the Maha Kumbh Mela for a five-day pilgrimage, held in the state of Uttarakhand. Over 1,700 devotees tested positive, and the festival itself lacked adequate coronavirus protocols.

Uttarakhand is seeing record-high covid cases, and 11 percent of devotees leaving the festival by train have tested positive. Many in India criticized the Modi government for permitting the festival and even facilitating travel for devotees from all across the country.

The lack of public health concern also stands in stark contrast to the government’s handling of a much smaller Muslim religious congregation last year, which resulted in several charges being brought against attendees. The incident led to increased communal backlash against Muslims across the country. This year’s court-mandated restrictions on Ramadan prayer congregations in Mumbai and Delhi also demonstrate inconsistent government guidance on religious gatherings.

And these are excerpts from a New York Times opinion piece, "India's Second Covid Wave is Completely Out of Control."

A lethal, fast-paced second wave of the coronavirus pandemic has brought India’s health care systems to the verge of collapse and is putting millions of lives and livelihoods at risk.

On Sunday and Monday, the country recorded more than 270,000 and 259,000 cases, respectively, of Covid-19, a staggering increase from about 11,000 cases per day in the second week of February. Reported coronavirus infections shot up from about 20,000 per day in mid-March to more than 200,000 by mid-April.

The newspapers and social media are scrolls of horror and failure of the health system. There are reports of lines of ambulances with patients waiting outside the largest Covid facility in Ahmedabad in the western state of Gujarat because ventilator beds and oxygen had run out.

...How did things change so dramatically between March and April?

India’s rapid slide into this unprecedented crisis is a direct result of complacency and lack of preparation by the government. As the number of cases dropped significantly in mid-February, the Indian government and various policymakers, cheered on by a pliant, triumphalist media, prematurely declared victory against the pandemic. By early March, senior government ministers were speaking about the endgame of the pandemic in India.

Cricket matches where tens of thousands of spectators filled stadiums were allowed, and movie theaters were opened. The government did nothing to prevent enormous religious gatherings such as the ongoing Kumbh Mela, a festival in Haridwar in the northern state of Uttarakhand, where millions of Hindus gathered for a dip in the River Ganges. Unsurprisingly, Covid-19 cases in Haridwar have soared.

...The mass political, religious and sporting events, which are extensively covered by the Indian media, sent mixed messages about the seriousness of the pandemic. Popular impatience to get back to earlier lives made things worse. Indians started mixing widely and playing down the threat also because there is an unfounded sense among a large number of Indians that exposure to pollution and microbes had endowed them with superior immunity.

...The risk of getting infected through exposure to someone with the coronavirus is no different in India. The proportion of people who died after a Covid-19 diagnosis is lower in India compared with many other countries. But that is simply because 65 percent of Indians are under 35 years old.

Indians with Covid-19 ages 40 to 70 were more likely to have died in India because of the high prevalence of comorbidities like hypertension, diabetes and respiratory disorders. Covid-19 patients in our study in their 40s in India were twice as likely to die as Covid-19 patients in the corresponding age group in the United States. The rate was 75 percent higher in India than in the United States when we compared patients in their 50s.

Dealing with Covid-19 is tough enough without politicians like Modi and Trump making things worse by failing to follow public health science. Hopefully India will find better ways to handle the current wave of Covid cases.

Ending the spiritual search

It's a bit difficult for me to tell when my spiritual searching began.

Was it when I tried to figure out in high school the deeper meaning of Bob Dylan's enigmatic song lyrics? Was it when I devoured Sartre, Camus, and other existentialists during my early college years? 

Maybe.

But for sure it started when, in 1969, my wife-to-be and I began learning hatha yoga and meditation from a crazed Greek guy who melded Christianity and Eastern philosophy in a decidedly weird fashion. 

Ever since, I've pursued some sort of spirituality. 

For several decades I spent about two hours a day meditating in accord with a mystical practice that aimed at uniting my soul with God.

Eventually I came to doubt whether soul and God even existed, which understandably deflated my interest in trying to join them together.

In my early 40s martial arts became a sort of spiritual search.

After earning a black belt in a karate style that was pleasingly eclectic, I switched to Tai Chi in 2004, which I've practiced ever since.

Taoism and Buddhism became my favorite spiritual philosophies. I made mindfulness my meditation.  

Now, at the age of 72, I've started to ponder the pros and cons of ending my spiritual searching -- with a emphasis on the pros. 

Always looking for more from life than what life already is giving me is beginning to seem unwise. 

More meaning. More happiness. More purpose. More depth. All that more, more, more seems to lead to a hamster-wheel sort of existence.

Spiritual seeking can become such a habit, the seeker doesn't realize that they're going around and around without really getting anywhere.

If we're in an endless loop of seek-find-seek-find, the way out is to either stop seeking or find that which satisfies completely. 

Since I'm not completely satisfied with life (who is?), it seems to me that giving up a quest to make life into something that it isn't already is the best way to go.

Understand: in no way do I see this as embracing fatalism or not trying to make my life better.

But I want to do this in a natural fashion. I want to just be an average person living life as it is, not as some imagined Spiritual Life with capital letters. 

Three weeks ago an inguinal (groin) hernia came into my life, an unexpected guest. 

About a quarter of men will get a hernia at some point. So what I'm dealing with is common. Last week I had a consultation with a surgeon, which went well. 

My old spiritual self would have tried to find some deeper meaning in the hernia. Working off karma? A way to test my equanimity? The universe sending me a message of some sort?

My new not-so-spiritual self just wants to handle the hernia as smoothly as I can and to get it surgically repaired ASAP.

In other words, I'm viewing myself realistically. I'm just a guy who, like lots of other guys, has a hernia that he wants fixed. End of story.

This is, of course, the way lots of people look upon problems in their life. 

Not as an opportunity to evolve into a more refined spiritual being. Just as a damn problem that needs attention. 

I can't say that I've totally given up my addiction to spiritual seeking. I just see the light at the end of the seeking tunnel. 

Or maybe more accurately, the lack of extra light. 

Life already has plenty of light. That's how I'm able to write this blog post. An LED bulb is shining on my desk. My laptop's screen is aglow. 

Where's the need to be spiritually enlightened when the world already has so much light?

Open Thread 37 (free speech for comments)

Here's a new Open Thread.

Remember, off-topic comments should go in an Open Thread. 

If you don't see a recent comment, or comments, posted, it's because you've failed to follow the above rule. Keep to the subject of a blog post if you leave a comment on it. And if you want to use this blog as a "chat room," do that in an open thread.

As noted before, it's good to have comments in a regular blog post related to its subject, and it's also good to have a place where almost anything goes in regard to sharing ideas, feelings, experiences, and such. That place is an Open Thread.

Leave a comment on this post about anything you want to talk about. Remember that I'm moderating comments, so it could take a while for your comment to be published. Almost every comment submitted to an Open Thread will be approved. Personal attacks on someone are an exception, as is hate speech. Argue with ideas, not insults.

Though I haven't been doing too well on this, I'll try to remember to always have an Open Thread showing in the Recent Posts section in the right sidebar. If one isn't showing, I've added an Open Threads category in, naturally, the Categories section. You can always find an Open Thread that way.

So if you're a believer in some form of religion, mysticism, or spirituality, this is where you can put your "praise God," "praise Guru," or "praise _______" comments.