Church of the Churchless

"Open Mind, Open Heart" is an intriguing book about Christian meditation

It's probably surprising to others, and definitely surprising to me, that as churchless as I am, one of my favorite meditation books is Open Mind, Open Heart by Thomas Keating, a Catholic priest, monk, and abbot. 

(There's a new edition of the book, but I'm familiar with the old one, and the new one is more difficult to read typographically, from Amazon reviews I've read.)

I've written some blog posts about the book, which I bought in 2005.

Support for the churchless

Seeing clearly now

Let go. Then let go of letting go.

Let it go. So simple. 

 

The basic technique described in Open Mind, Open Heart is what Keating calls centering prayer. Except it isn't at all like the usual Christian notion of prayer. You aren't asking for something from God, but opening yourself up to God via outer and inner silence.

Of course, right there an atheist like me has a problem with the book, since I don't believe in God. But Keating says:

Every response to God, whatever it is, must begin with the full acceptance of reality as it actually is at the moment.

So I mentally substitute "reality" for "God" in the book.

This leaves centering prayer as closely akin to other forms of meditation in which one's attention is focused on the breath, a mantra, or some other object of attention while thoughts and other perceptions are allowed to come and go.

The next problem I have with the book is that Keating believes in pure awareness. Or at least, almost pure awareness. But so does Sam Harris and other Buddhist types, so I just look upon pure awareness as a possibility that doesn't make much sense to me, yet isn't all that crazy.

Especially since I've argued for it in the past, including in the first book I wrote, God's Whisper, Creation's Thunder.

What I find refreshing about Open Mind, Open Heart is how Keating presents the via negativa approach to God in a modern fashion. That Wikipedia article includes a quote from Plotinus, an ancient Neoplatonist philosopher who I wrote a book about, that echoes what centering prayer is all about.

Our thought cannot grasp the One as long as any other image remains active in the soul [...] To this end, you must set free your soul from all outward things and turn wholly within yourself, with no more leaning to what lies outside, and lay your mind bare of ideal forms, as before of the objects of sense, and forget even yourself, and so come within sight of that One.

Keating describes how he views consciousness and God.

Our consciousness, as we have said, is like a great river on the surface of which our superficial thoughts and experiences are moving by like boats, debris, water skiers or other things. The river itself is the participation God has given us in His own being.

It is that part of us on which all the other faculties rest, but we are ordinarily unaware of it because we are absorbed with what is passing by on the surface of the river.

In centering prayer we begin to shift our attention from the boats and objects on the surface to the river itself, to that which sustains all our faculties and is their source. The river in this analogy has no qualities or characteristics. It is spiritual and limitless because it is a participation in God's being.

Suppose you get interested in some boat and find yourself looking in the hold to see what is on board. You are slipping away from your original intention. You must keep turning your attention from what is on the surface of the river to the river itself, from the particular to the general, from forms to the formless, from images to the imageless. 

...A thought in the context of this method is any perception that appears on the inner screen of consciousness. 

This could be an emotion, an image, a memory, a plan, a noise from outside, a feeling of peace, or even a spiritual communication. In other words, anything whatsoever that registers in the inner screen of consciousness is a "thought". The method consists of letting go of every thought during the time of prayer, even the most devout thoughts.

Thus Keating views human consciousness as a gateway to God when consciousness is reduced to inner silence. OK, interesting theory, one which I used to embrace -- which probably explains why I'm attracted to Open Mind, Open Heart, though I doubt that some basic tenets of the book are true.

Keating speaks positively about Eastern forms of spirituality. Not surprising, since he's basically espousing an Atman (consciousness/soul) -- Brahman (God) form of Christianity.

Probably false, but at least Keating presents a specific method of reaching out to God that makes more sense than the whole "Just have faith in Jesus" thing.

RSSB guru mentioned in Business Standard story of Singh Brothers financial misdeeds

Recently India's Business Standard published a good overview of Malvinder and Shivinder Singh's financial problems -- a story I've been following here at the Church of the Churchless because the guru of Radha Soami Satsang Beas (RSSB) is implicated in the fraudulent behavior.

And there's nothing I enjoy more than pointing out the pitfall of religious belief and having blind faith in the people who lead them. Well, of course there are other things I enjoy more. Carrot cake, for one.

But spiritual hypocrisy deeply irks me, as when Gurinder Singh Dhillon, the RSSB guru, preaches that returning to God should be the primary aim of human life, then spends his own life raking in hundreds of millions of dollars for himself and his family in a questionable fashion.

Below is the Business Standard story. I've boldfaced the mention of Dhillon. Here's some blog posts I wrote that pertain to what's said in the story about the RSSB guru. I'm also sharing a related PDF file.

https://hinessight.blogs.com/files/fortis-fraud-may-exceed-2-000-crore-says-sfio.pdf
https://hinessight.blogs.com/church_of_the_churchless/2019/02/another-story-about-gurinder-singh-dhillons-financial-wrongdoing.html
https://hinessight.blogs.com/church_of_the_churchless/2018/09/investigations-of-financial-illegality-circle-closer-to-rssb.html
https://hinessight.blogs.com/church_of_the_churchless/2019/03/why-gurinder-singh-dhillon-is-a-lot-like-donald-trump.html
https://hinessight.blogs.com/church_of_the_churchless/2019/06/whats-next-for-the-rssb-gurusingh-brothers-scandal.html

Before we get into the details of the current case, let's learn some history. In the 1980s, Parvinder Singh inherited Ranbaxy from his father, Bhai Mohan Singh, a wealthy contractor who hailed from Rawalpindi. What had started out as a small pharma business in Amritsar had by then grown into an empire. At a time when most Indian drug-makers were looking inwards, Parvinder decided to take Ranbaxy into international markets. By the time he passed away in 1999, he left behind a global pharma major.

And, the way in which Parvinder’s sons, Malvinder and Shivinder Singh, squandered away the empire in subsequent years has become the stuff of corporate folklore. According to reports, Malvinder and Shivinder squandered away Rs 22,500 crore over the span of just one decade.

So, what are the particulars of the case in which the latest orders have come? Former Ranbaxy promoters Malvinder and Shivinder Singh have been accused of concealing information about wrongdoings at Ranbaxy when they sold a majority stake in it to Daiichi Sankyo, a Japanese firm, in 2008. In 2016, the Singapore tribunal awarded Daiichi Rs 3,500 crore in damages. In 2018, Daiichi Sankyo approached the Indian Supreme Court with the allegation that the Singh brothers were diverting funds using a number of shell companies to avoid the payments. Daiichi had also approached the apex court to stop a deal between Fortis and Malaysia-based IHH Group. As part of the deal, the IHH Group was set to acquire a 30 per cent stake in the Fortis group for 1.1 billion dollars with an open offer of 26 per cent stake. While the deal was signed in August 2018, the SC stayed the IHH open offer in December that same year.

But, this too is only the tip of the proverbial iceberg since there are several other cases against the Singh brothers. In October of 2019, Malvinder and Shivinder were arrested by the Economic Offenses Wing of the Delhi Police for allegedly diverting money and causing losses to the tune of Rs 2,397 crore. The allegations were related to Religare Enterprises Limited, or REL, a company that was once led by the brothers. They were accused of diverting money from Religare Finvest Limited, or RFL, an REL subsidiary. According to the allegations, the brothers and other REL officials took loans in RFL's name and then diverted the money to other firms.

In 2019, the Serious Fraud Investigation Office, or SFIO, was also probing their role in an alleged fund diversion at Fortis Healthcare. After its initial probe, the SFIO had said that it believed that the fraud could be to the tune of Rs 2,000 crore. The Securities and Exchange Board of India and the SFIO suspected that the Singh brothers had diverted public money from Fortis Healthcare to Gurinder Singh Dhillon, the head of Radha Soami Satsang Beas and other religious bodies.

Long before the recent wranglings, there was also the episode with Dinesh Thakur, the whistle-blower who put Ranbaxy in the dock. Thakur joined Ranbaxy in 2003. But, in 2005, Thakur quit and waved a red flag about alleged violations and irregularities at the pharma company. Thakur ended up working with US authorities to expose the fraud and even filed a lawsuit to hold Ranbaxy accountable. Eventually, Ranbaxy pleaded guilty to making fraudulent statements to US regulatory authorities about how it tested drugs at its Indian plants. The firm had to pay $500 million to resolve the civil and criminal violations.

It remains to be seen if the recent developments will be the final chapter of their downfall, or whether more skeletons might tumble out of their cupboard. What we know for sure is that Malvinder and Shivinder Singh have all but destroyed the legacy of their grandfather Bhai Mohan Singh and father Parvinder.

Putin is an autocrat. So are many religious leaders.

Today Vladimir Putin, the autocrat who controls Russia with extremely little opposition or checks and balances, did what authoritarians like him do.

Act horribly.

In Putin's twisted psyche, he has the right to unilaterally declare that four regions of eastern Ukraine now are part of Russia, following sham referendums in those regions where soldiers knocked on doors and demanded that people vote yes or no on joining Russia.

Not surprisingly, the fake voting produced strong majorities in favor of becoming part of Russia. Now Putin can claim that if Ukraine attacks those regions, as it certainly will keep on doing, that's an attack on Russia.

So nuclear weapons could be used to defend the fictitious motherland. 

That's crazy. But few people in Russia will call out Putin's craziness, because he holds virtually all of the power in his country, having smashed dissent and a free press.

On the whole, I prefer religious authoritarians who preach their own brand of craziness, because they don't control nuclear weapons or command armies. At least, I hope they don't. If Iran or ISIS were to get a nuclear weapon, I'd be deeply worried at religious zealots being able to carry out their destructive fantasies. 

The appeal of autocrats is perplexing. 

Many gurus, for example, attract throngs of disciples who want to be told how to behave and what to believe. I guess not thinking for yourself is easier than being spiritually independent. I fell partly into this trap when I was a member of a guru-centered religious organization for 35 years.

However, I retained a healthy amount of skepticism even as I outwardly complied with various rules. And almost certainly a large proportion of the Russian population is skeptical about Putin's ability to rule their country.

Problem is, autocrats -- whether political or religious -- appeal to the darker side of human nature. They put forward a vision where following their dictatorial orders will lead to great rewards, material or spiritual. Reportedly Putin's speech was autocratic in both regards, political and religious.

Thankfully, Putin has few allies in the world. Even China and India are lukewarm toward his claim of eastern Ukraine now being part of Russia, though they do business with Putin in other regards.

I can only hope that autocrats have a steadily diminishing fan base.

Yes, it can be easier to follow an authoritarian than to chart your own course in life. But I've never regretted leaving behind the religious autocracy of Radha Soami Satsang Beas, led as it is by a guru whose utterances are viewed as divine commands.

One day, perhaps in the far future, Russia will become a democracy. I'm less confident that autocratic religious organizations will do the same, but it's certainly possible. 

A physicist demolishes the argument in favor of free will

Ian caused a tremendous amount of damage today. Countless cars were destroyed. Lots of homes and business were rendered unusable. Emergency 911 calls largely weren't responded to, because Ian created so much trouble over such a large area.

If Ian was a person, he'd be charged with innumerable crimes. But Ian was a massive Category 4 hurricane that struck Florida today, so there won't be any jail time for the perpetrator of all that havoc.

Watching cable news cover the hurricane, I was impressed (as I have been with previous hurricanes) with how accurately forecasters were able to predict the path Ian would take and how dangerous the storm would be: wind speed, rainfall amount, amount of storm surge, and so on.

Science makes this possible through computer models, weather satellites, storm-chasing airplanes filled with instruments, and other accomplishments of modern meteorology. But at the root of the capacity to predict what a hurricane will do, or what anything will do, is an understanding that reality is deterministic, governed by lawful causes and effects.

Ah, but most people believe humans have free will. (Not that they have any choice in this.)

One day, I'm confident, a belief in free will shall be viewed in much the same way as we regard a belief that the earth is flat. A product of ignorance that was disproven by science and now is held by just a few cranks.

In her book Existential Physics: A Scientist's Guide to Life's Biggest Questions, Sabine Hossenfelder tackles the question, "Has physics ruled out free will?" Short answer: yes. Here's passages from this chapter that provide a longer answer.

The major problem with discussions about free will is that philosophers have put forward a heap of definitions that have nothing to do with what nonphilosophers think free will means.

I am tempted to write "normal people" as opposed to "philosophers," but maybe that's a little uncharitable. And I don't want to be uncharitable. Certainly not.

For this reason, let me begin by stating the problem without using the term free will. The currently established laws of nature are deterministic with a random element from quantum mechanics. This means the future is fixed, except for occasional quantum events that we cannot influence.

Chaos theory changes nothing about this. Chaotic laws are still deterministic; they are just difficult to predict, because what happens depends very sensitively on the initial conditions (butterfly flaps and all that).

Our life is thus not, in Jorge Luis Borges's words, a "garden of forking paths" where each path corresponds to a possible future and it is up to us which path becomes reality. The laws of nature just don't work that way.

For the most part, there is really only one path, because quantum effects rarely manifest themselves macroscopically. What you do today follows from the state of the universe yesterday, which follows from the state of the universe last Wednesday, and so on, all the way back to the Big Bang.

...For your will to be free, it shouldn't be caused by anything else. But if it wasn't caused by anything -- if it's an "uncaused cause," as Friedrich Nietzsche put it -- then it wasn't caused by you, regardless of just what you mean by you.

As Nietzsche summed it up, it's "the best self-contradiction that has been conceived so far." I'm with Nietzsche.

This is how I think about what's going on instead: our brains perform computations on input, following equations that act on an initial state. Whether these computations are algorithmic is an open question that we'll come to later, but there's no magic juice in our neocortex that puts us above the laws of nature.

All we're doing is evaluating what are the best decisions to make given the limited information we have.

A decision is the result of our evaluation; it does not require anything beyond the laws of nature. My phone makes decisions each time it calculates what notifications to put on the lock screen; clearly, making decisions does not necessitate free will.

...If free will doesn't make sense, why, then, do many people feel it describes how they go about their evaluations? Because we don't know the result of our thinking before we are done; otherwise, we wouldn't have to do the thinking.

As Ludwig Wittgenstein put it, "The freedom of the will consists in the fact that future actions cannot be known now." His Tractatus is now a century old, so it's not like this is breaking news.

...The easiest way to deal with it [incompatibility of free will and physics] is through dualism, according to which the mind has a nonphysical component. Using dualism, you can treat free will as an ascientific concept, a property of your soul, if you wish.

This will be compatible with physics as long as the nonphysical component does not interact with the physical one, because then it'd be in conflict with evidence -- it'd become physical. 

Because the physical part of our brain is demonstrably the thing we use to make decisions, I don't see what one gains from believing in a nonphysical free will, but then this isn't a new problem with dualism, and at least it isn't wrong.

Emotional highs and lows are a big part of our humanity

Last Saturday I watched a couple of college football games that put me through an emotional wringer.

I summarized those ups and downs in the first paragraph of a post I wrote on my HinesSight blog, "Pushing the pile" doomed Oregon State against USC.

While yesterday's Oregon vs. Washington State football game had an emotional arc for Ducks fans like me that went pre-game optimism - most of second half despair -- last few minutes elation (amazing comeback by Oregon), the Oregon State vs. USC game was pretty much the opposite.

In discussing the games with a friend the next day during our traditional Sunday coffee get-together, I tried to extract some philosophical wisdom from my football watching experience.

I told Jim that the reason I felt so happy when Oregon scored three touchdowns in about 2 1/2 minutes at the end of the game and ended up beating Washington State was that I'd felt so unhappy for most of the second half when it looked like defeat was heading Oregon's way.

Now, this is a pretty damn obvious observation. 

But it's easy to overlook for those -- me included -- who think at times that life should be unalloyed positivity, filled with love, happiness, truth, virtue, and other desirable qualities. 

As Taoism points out though, with Alan Watts popularizing the Taoist notion of yin and yang being inescapably interrelated, there's no up without down, no love without hate, no virtue without vice, and so on for any pair of seeming opposites.

Which aren't really opposites, because they're better thought of as being two sides of the same coin. 

That philosophical coin also has an edge, of course. Meaning, there's a neutral aspect to most qualities. However, I'm not attracted to that sort of blandness. Most people aren't. We want life to be vibrant, not blah.

When the Winter Olympics are on, occasionally I catch a glimpse of a curling competition. I don't understand the rules of curling. I don't care about curling. Even if an American team is being shown on TV, I have little interest in whether the team wins or loses.

So I watch curling with very little emotion. 

Yes, I'm calm and peaceful as I watch people sweep the ice after a teammate sets the stone (if that's what it's called) in motion. I'm also bored. I'd much prefer to be watching a football game where I do care which team wins or loses.

That caring produces good feelings when the team I want to have win, actually does. And it produces bad feelings when my favored team loses. But that's how emotions work. If you love somebody, it hurts when something bad happens to them.

Again, what I'm saying is obvious to most people.

The only way we can recognize a positive feeling is because it stands out from the background of a negative feeling. If I was happy from birth until death, there would be no way for me to grasp what happiness is, since I never would have experienced unhappiness. 

I'm bringing this up because some people do believe that a goal of spirituality is to be in a steady state of detached calm, no matter what happens in their life.

This sounds horrible to me. 

Finally, some news about the Singh Brothers/RSSB financial scandal

It's been quite a while since there's been any news about the financial scandal involving brothers Malvinder and Shivinder Singh, their relative, Gurinder Singh Dhillon, the guru of Radha Soami Satsang Beas (RSSB), and others connected with RSSB such as Sunil Godhwani. 

Here's screenshots of a story in The Times of India that was published yesterday. I'll comment on the story below.

It's difficult to understand why, exactly, the Singh brothers were jailed. In 2019 I wrote about how the Supreme Court had issued a contempt decree against them, but didn't enforce it. Here's part of what I said in that blog post.

Not being familiar with Indian legal language, which differs some from what's used here in the United States, I'm assuming that "reserved its order' means that for now Malvinder and Shivinder Singh aren't being served with a contempt of court order, even though they haven't paid the Rs 3,500 crore [$507 million] arbitration award to Daiichi Sankyo.

So it appears they're being given more time to come up with the money, though the story goes on to say that the Supreme Court justices weren't happy with the progress made by the Singh brothers on this front.

The "baba" who duped the Singh brothers, according to Malvinder Singh's attorney, is Gurinder Sigh Dhillon -- who allegedly siphoned off Rs 6,300 crore from companies once controlled by the brothers. That's $913 million.

It looks to me, from the last paragraph in the excerpt above, that Malvinder wanted the court to order the sale of properties owned by the Dhillon family (and maybe others also) that were bought via the siphoned/fraudulently-obtained Rs 6,300 crore worth of money.

But the court said, "No, you sell the properties on your own."

Much, if not most, of the above-mentioned money went into real estate investments made by the Dhillon family. Another Business Today story, "How Singh brothers got into trouble -- bit by bit," includes mentions of the RSSB guru and his role in the downfall of the Singh brothers business empire. Here's excerpts from the timeline.

It still appears that Gurinder Singh Dhillon, the RSSB guru, is responsible for financial fraud. At the moment Dhillon is akin to Donald Trump: people close to him have been indicted and jailed, while so far the guru hasn't been held to account.

But this situation could change, though I've heard that the legal system in India doesn't always hand out justice fairly or in a timely manner. (Same is true in the United States, but India reportedly is more prone to legal favoritism.)

In June 2019 the RSSB guru was among those ordered by the High Court of Delhi to repay money owed to the Singh brothers that could then be used by Malvinder and Shivinder to pay the award to Daiichi.

The guru and his family owed a lot, $842 million -- which is an outlandish amount of money for a guru who is considered to be God in Human Form and preaches about the need to make god-realization the top priority in life.

For other people, I guess. Gurinder Singh Dhillon seems to view making money through means fair or foul as his top priority. 

 

"Living as a River" is a great non-religious Buddhist book

A few days ago I was drawn to look over the Buddhism section of my bookcase to see if a title appealed to me as something to re-read.

One did. Bodhipaksa's Living as a River: Finding Fearlessness in the Face of Change. (The author was born as Graeme Stephen in Scotland before he took on a Buddhist name.)

After buying the book in 2011, I've written several blog posts about it.

Live as a river -- fluid, dynamic, interconnected
We have a conventional self, but not a soul-self

And I mentioned the book in Overcoming the fear of non-existence, where I tried to answer a question from a commenter, Chris, about how I've been doing in this regard.

Chris, if you haven't done this already, I encourage you to delve into what I look upon as "neuroscientific Buddhism." Or, "Buddhist neuroscience."

Namely, writers and researchers who are trying to make sense of the apparently solid fact that the self (or soul) doesn't exist as a separate, distinct, independent entity. Currently I'm reading, and enjoying, "Living as a River" -- a book I've blogged about recently.

I think the approach Bodhipaksa, the author, takes is right on for dealing with a fear of non-existence. HIs subtitle is fearlessness in the face of change. Well, what's a bigger change than death?

Fear, of anything, usually doesn't disappear suddenly.

The Six Element Practice described in "Living as a River" is traditional Buddhism, yet pleasingly updated with modern scientific insights and stripped of unnecessary religious dogma (such as rebirth).

Again, it seems to be that the best way to deal with a fear of not-existing is to undertand -- really understand, intutively, emotionally, in your gut -- that you have never existed as the self that is afraid of non-existence.

The Introduction is available to read at no charge. When I re-read the Introduction yesterday, I was much impressed by how clearly Bodhipaksa writes, with a pleasing focus on melding science and Buddhist philosophy.

His take on consciousness makes a lot of sense. 

Mentally, we are each "networked" to other minds through the action of mirror neurons, which allow us to share other people's experiences. You could not in fact have a conscious self, in the sense that you have one now, without having encountered other conscious selves.

Consciousness is something "caught." In fact, there's no such "thing" as consciousness. Consciousness is not an entity that sits within us, awaiting contact with the outside world; rather it's a series of activities that arise in dependence upon contact with the world.

The ultimate act of letting go is to abandon the delusion that consciousness and the world are separate things. The more we reflect, the more we can recognize that there is nothing permanent or separate in the body or mind that can constitute the very limited and limiting kind of self we commonly assume we have.

I also like how Bodhipaksa views the Buddha.

The Buddha wasn't a god, or a prophet, but an introspective philosopher who attempted to live a life of ethics and intellectual integrity, based as much as possible on truths discoverable by the unaided (although not untrained) mind.

Because the title "Buddha," which means "awakened one," can be a bit offputting for some people, for the purposes of this chapter I won't refer to him as "the Buddha," but by his family name, Gautama. Perhaps this may bring him down to earth and make him seem less of a "religious" figure.

Here's what makes something scientific or ascientific

Recently I was talking with someone about Radha Soami Satsang Beas (RSSB), the India-based religious group centered on a guru that I was a member of for 35 years. 

I mentioned to this person that I'd always loved science, so one thing that attracted me to RSSB way back in 1970 was that it sometimes used Science of the Soul to describe itself. 

I liked the idea of a spiritual science. But back then I hadn't given a lot of thought to what makes something a science.

There's lots of different definitions. In her book, "Existential Physics," here's how Sabine Hossenfelder speaks about science and what she calls ascience or nonscience.

The distinction between scientific and nonscientific explanations is central to this book, so it deserves a closer look. Science is about finding useful descriptions of the world; by useful I mean they allow us to make predictions for new experiments, or they quantitatively explain already existing observations.

...The belief that an omniscient being called God made the chemical elements is not a good scientific theory. You might say it is in some sense a simple explanation, and maybe you find it compelling. However, the God hypothesis has no quantifiable explanatory power. You can't calculate anything from it. That doesn't make it wrong, but it does make it unscientific.

So while Science of the Soul sounds nice, my current conclusion is that it has nothing to do with science. After all, there's no evidence that soul even exists, much less that it is capable of revealing hitherto unknown knowledge about reality.

God is a belief. Soul is a belief. Returning to God via one's soul is a belief. These can be comforting beliefs, but if we're concerned about truth rather than mere comfort, it has to be admitted that those notions are thoroughly religious, not scientific. 

Which as Hossenfelder said, doesn't make them wrong. It is very difficult, maybe impossible, to prove conclusively that something doesn't exist. God and soul may exist. However, there is no demonstrable evidence that they do. 

Hence, God and soul are ascientific, which is pretty much the same as nonscientific. Atheism simply means not-theistic with the addition of a beginning "a." Same applies to ascientific.

Hossenfelder views theories about the multiverse (other universes that can't be observed) as ascientific even though many scientists speak and write about them a lot. She writes:

The scientific status of these multiverse ideas is thus the same as that of the many-worlds interpretation [of quantum mechanics]. Assuming the reality of something unobservable is unnecessary to describe what we observe. Hence, assuming that these other universes are real is ascientific. 

This isn't a particularly difficult argument, so I find it stunning that my physics colleagues can't seem to comprehend it.

...Well, as I have explained so often, this isn't about what I believe or not; it's about what we can know or not. I am saying that what's beyond what we can observe is purely a matter of belief. Science doesn't say anything about whether it exists or doesn't exist.

Hence, claiming it [the multiverse] exists is ascientific, and so is claiming it doesn't exist. If you want to talk about it, fine, but don't pretend it's science. At that point they're [her physics colleagues] usually either confused or offended or both.

...No one should be denigrated for what they believe in. If you want to believe in the existence of infinitely many universes with infinitely many copies of yourself, some of whom are immortal, that's fine with me. 

But please don't pretend it's science.

Now, I feel the same way about nonscientific religious beliefs, which I used to embrace. I realize how appealing those beliefs can be. They supported me for many years. I can't blame anyone for holding on to such beliefs. 

Life can be painful, difficult, scary, frustrating, sad. If an unscientific belief helps you get through life with more ease, great. Keep on believing if that works for you.

But as Hossenfelder says, please don't pretend that what you're doing is science, a reflection of what reality actually is like. Religious belief doesn't cause problems when the believer understands that what they have faith in is purely subjective with no clear connection to objective reality.

However, when religious belief is wrongly considered to be Truth From On High, that's when harmless belief turns into dangerous dogma.

I'm pretty sure Sam Harris' "pure awareness" doesn't exist

As much as I like Sam Harris' approach to meditation, which basically is Buddhism (Vipassana variety) minus the Buddhist part, I'm still left with a key question.

Which if asked of a Zen master likely would earn me a smack on my head or kick of my butt -- or more mildly, a quizzical look and an admonition to return to my meditation mat and seek more diligently for the true nature of my self.

That self, of course, doesn't really exist in Buddhism, nor in Sam Harris' guided meditations on his Waking Up app.

So whoever it is who has this question about meditation isn't an enduring standalone Soul or Self with a capital "S." That who is something else. Which means my question might be unanswerable, since an answer seemingly would have to come from an entity that doesn't exist.

Confusing? Absolutely. So let's leave those thoughts behind and focus on the question.

Who or what is aware of the contents of my consciousness?

Harris, echoing the Buddhist notion of emptiness, that everything in existence is dependent on causes and conditions existing in a vast web of interdependency, likes to say that everything in a human mind is a modification of consciousness.

This includes the idea, everything in a human mind is a modification of consciousness.

Or, the feeling of being a self that has such an idea. No matter where you turn in the mind, no matter what elevated sensation of this'ness or that'ness that makes you think, ah, unvarnished truth, it's all just a modification of consciousness in Harris' view.

OK.

This assumes a dualism that sort of bothers me, since we have (1) consciousness and (2) contents of consciousness, even though I'm not aware of ever being purely consciousness, and can't imagine what this would be like or how one would know they were pure consciousness since Harris says that consciousness isn't something we possess but what we are.

Nonetheless, in his Waking Up book Harris claims to have attained a state of pure consciousness without any content during a lengthy meditation retreat.

But his consciousness must at least have contained the sensation, or memory, or perception, or something that allowed him to conclude that he experienced consciousness without any content. In other words, at minimum Harris' consciousness must have included the content of I'm not experiencing any content.

Which returns me to my question.

I doubt there is such a thing as pure awareness, or pure consciousness. Anyone who claims to have experienced such a state, including Sam Harris, almost certainly is mistaking a feeling or thought of pure awareness for the actual thing. 

So my attitude is that one part of my conscious brain is aware of other parts of my conscious brain, which could include a sensation of Wow, I'm experiencing pure awareness! My meditation rocks!

This leaves mindfulness as an activity, or ability, to be aware of the contents of consciousness, with mindfulness being part of those contents. Thus Harris is on the right track when he says that mindfulness practice leads us to see that the contents of consciousness are constantly shifting and changing within our mind.

Where I disagree with him is his assumption that somehow we are clear pure consciousness. This is at odds with modern neuroscience, as I wrote about in Brain's "dark energy" casts doubt on pure awareness. 

I wrote about my problem with Harris' claim of pure awareness in this post. What I said in 2016 still makes sense to me now.

But as I said in the previous post, I can't grasp what Harris is getting at when he writes about what he experienced while meditating:

There were periods during which all thought subsided, and any sense of having a body disappeared. What remained was a blissful expanse of conscious peace that had no reference point in any of the usual sensory channels. 

Many scientists and philosophers believe that consciousness is always tied to one of the five senses -- and that the idea of a "pure consciousness" apart from seeing, hearing, smelling, tasting, and touching is a category error and a spiritual fantasy. I am confident that they are mistaken.

Hmmmm. I'm just as confident that they are not mistaken.  It seems obvious that everyday consciousness isn't limited to sense experiences. Dreaming is a conscious act. It doesn't involve seeing, hearing, smelling, tasting, or touching via the five senses. 

Likewise, I can believe that in a state of deep meditation, Sam Harris did indeed lose any sense of having a body, and wasn't thinking in any ordinary sense. But Harris was still conscious of something, right? He speaks of this as "a blissful expanse of conscious peace." 

That doesn't sound like "pure consciousness." It sounds like consciousness of a blissful expanse of conscious peace. No thought. No sensory impressions. But there were contents within Harris' consciousness: bliss, an expanse, peace.

Harris appears to view consciousness as something separate and distinct from what the brain does. Yet Harris makes clear that brains are us. For example:

We know, of course, that human minds are the product of human brains. There is simply no question that your ability to decode and understand this sentence depends upon neurophysiological events taking place inside your head at this moment. But most of this mental work occurs entirely in the dark, and it is a mystery why any part of the process should be attended by consciousness.

This passage makes good sense. Aside from the final part of the last sentence. 

Harris sees a mystery where there doesn't have to be one. He distinguishes between (1) brain processes and (2) consciousness. But if consciousness is a product of the human brain, not something separate and distinct from the brain, then consciousness is part of what the brain does.

Consciousness is a brain process.

Sam Harris and I make up. All is good between us now.

For those worried about my previous post where I expressed some criticism of Sam Harris' approach to meditation -- are Harris and Hines at risk at breaking up? -- I want to reassure all of you, who likely number in the low single digits, that our relationship is back on track now.

Well, more accurately, my relationship with Harris is back on track. Harris has no idea that I exist, which makes for a decidedly unbalanced relationship, since my contact with him is limited to his writings and some recordings by Harris on his Waking Up app. 

Regarding the app, a few days ago I decided to do the beginner's mind thing and re-listen to the Introductory Course in the Practice section of Waking Up. I'm even taking notes!

One reason I'm doing this is that I realized I was doing to Harris what I dislike when it's done to Democratic politicians like Joe Biden. Namely, expecting that I should agree with everything Harris says. 

This is like Democrats who say things like, "I can't support Biden any more because he gave in too much to Joe Manchin when negotiating the Inflation Reduction Act." OK, maybe that's true. But the act has lots of good things in it, and it's a heck of a lot better than what Trump or Republicans could come up with.

Likewise, I agree with Harris on most things he writes and talks about. I like his approach to meditation. I just don't go along with everything he says about meditation. But almost everything is pretty damn good, since sometimes I buy a book about meditation and disagree with lots in it.

Here's most of the notes I've taken while listening to the "Getting Started" section of the Introductory Course.

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In mindfulness we observe the nature of our own mind. We train it. Usually we spend little time content in the present moment. Through meditation we discover a sense of freedom, learning to dissolve the apparent boundary between meditation and everyday life.

A simple meditation is to become aware of the sensation of breathing. Notice other sensations, then come back to the feeling of breathing. When thoughts arise, observe the thought, then return to your breathing.

Paying close attention to mind is transformative. It's like a telescope observing the sky of the mind.

The unexamined life is less interesting. We can want the wrong things. The quality of our life depends on the quality of our mind. Changing our mind often is better than changing the world. Cease producing needless suffering for yourself and others. We manufacture our emotions.

Mind, not circumstances, determines quality of life. Vipassana is a Buddhist term for insight meditation, or mindfulness. It's a passion for discerning what is real in experience. Meditation is the act of being less distracted, then we can discover truths about the mind.

There's nothing especially significant about paying attention to the breath. Eventually, we pay attention to all that arises in consciousness. No need to control breathing. Just observe it.

The only tool we have is mind. Every decision you make, every relationship with people, depends on mind. But typically we find that mind is totally out of control. Thinking is the main obstacle to attention. The goal is not to stop thoughts, but to recognize them as soon as they arise. Just observe and come back to the breath.

You will do less in meditation. Discover what life is like when not controlled by contents of mind/thought.

We view minds as distinct from bodies. We like people who lose 100 pounds and become a tri-athlete. Their results are obvious. However, it also is possible to change our mind. Growth is possible all through life. When do we learn to have better conversations with our self?

Meditation is an essential part of growth. Most chaos is born of minds being totally out of control. How long do you stay locked in the prison of emotions? Meditation helps you decide how long to be angry. A multi-front war is being waged for our attention. Just see how many are addicted to their smartphones.

We learn to begin again in each moment. There is clear noticing of the next thing in consciousness. Notice self-judgment. Observing frustration is just as good as observing the breath. Beginning again is the essence of forgiveness.

Restart the clock in the present moment. Exorcise the ghost of mediocrity lingering around by beginning again. Notice any present thought as an appearance in consciousness, then just begin again.