Recently I read an essay in either the New York Times or Washington Post by someone who spoke about how Thich Nhat Hanh's classic little book, "The Miracle of Mindfulness," had changed his life.
That spurred me to head to Amazon to see if I'd already bought that book. Yes, Amazon told me, you did, in January 2019. Looking through the Buddhism section of my bookcase, there it was, all 139 pages of it.
I've been re-reading parts of The Miracle of Mindfulness the past few days. Published 50 years ago, in 1975, the book is wonderfully clear and concise. Here's a passage that I quoted in a February 2019 post. It's a great depiction of what mindfulness is all about.
If while washing dishes, we think only of the cup of tea that awaits us, thus hurrying to get the dishes out of the way as if they were a nuisance, then we are not "washing the dishes to wash the dishes." What's more, we are not alive during the time we are washing the dishes.
In fact, we are completely incapable of realizing the miracle of life while standing at the sink. If we can't wash the dishes, the chances are we won't be able to drink our tea either. While drinking the cup of tea, we will only be thinking of other things, barely aware of the cup in our hands.
Thus we are sucked away into the future -- and we are incapable of actually living one minute of life.
Today I had a glimpse of another way to appreciate mindfulness while on a dog walk along one of the trails in our rural neighborhood. I was strolling along the familiar path, thinking about what I was going to write about on this blog in a few hours.
Suddenly it struck me that my body was on a walk in nature, while my mind was contemplating a future activity that I'd do while sitting at my laptop computer in my home. I realized, "My prehistoric ancestors would have found this to be dangerous, having their thoughts in one place while their body was in another place."
For if dangerous animals, or dangerous fellow humans, were lurking behind a tree or in the brush, and a distracted mind failed to notice them, that could be the last distraction an early human ever experienced before their death.
Nowadays there usually isn't such a stark penalty to be paid for a lack of mindfulness, which Thich Nhat Hanh says is "keeping one's consciousness alive to the present reality." He also says, "There is no reason why mindfulness should be different from focusing all one's attention on one's work, to be alert and to be using one's best judgment."
I'm grateful to Thich Nhat Hanh for clearing up something that has always bothered me, the familiar image of meditation as being akin to a rider controlling an elephant, with the elephant being our often unruly mind and the rider being... what?
I used to think that maybe this was a higher mind or soul, something separate from our everyday mind. But the image still didn't make much sense to me. If there is an entity that controls the mind, then what controls the entity doing that controlling? Another entity? If so, what controls it? Where's the end of all this controlling by various entities?
Thich Nhat Hanh has a simple answer from the Zen perspective: there's just one entity, the mind. It's both the controller and what is controlled.
When I mentioned the guard at the emperor's gate, perhaps you imagined a front corridor with two doors, one entrance and one exit, with your mind as the guard. Whatever feeling or thought enters, you are aware of its entrance, and when it leaves, you are aware of its exit.
But the image has a shortcoming: it suggests that those who enter and exit the corridor are different from the guard. In fact our thoughts and feelings are us. They are a part of ourselves. There is a temptation to look upon them, or at least some of them, as an enemy force which is trying to disturb the concentration and understanding of your mind.
But, in fact, when we are angry, we ourselves are anger. When we are happy, we ourselves are happiness. When we have certain thoughts, we are those thoughts. We are both the guard and the visitor at the same time. We are both the mind and the observer of the mind.
Therefore, chasing away or dwelling on any thought isn't the important thing. The important thing is to be aware of the thought. This observation is not an objectification of the mind: it does not establish distinction between subject and object. Mind does not grab the mind; mind does not push mind away.
Mind can only observe itself. This observation isn't an observation of some object outside and independent of the observer.
...Mindfulness of feeling in feeling is mindfulness of feeling directly while experiencing feeling, and certainly not contemplation of some image of feeling which one creates to give feeling some objective, separate existence of its own outside of oneself.
...The objectivity of an outside observer to examine something is the method of science, but it is not the method of meditation. Thus the image of the guard and the visitor fails to illustrate adequately the mindful observation of mind.
The mind is like a monkey swinging from branch to branch through a forest, says the Sutra. In order not to lose sight of the monkey by some sudden movement, we must watch the monkey constantly and even to be one with it.
Mind contemplating mind is like an object and its shadow -- the object cannot shake the shadow off. The two are one. Wherever the mind goes, it still lies in the harness of the mind.
...Once the mind is directly and continually aware of itself, it is no longer like a monkey. There are not two minds, one which swings from branch to branch and another which follows after to bind it with a piece of rope.
...Your mind will take hold of mind in a direct and wondrous way which no longer differentiates between subject and object. Drinking a cup of tea, the seeming distinction between the one who drinks and the tea being drunk evaporates. Drinking a cup of tea becomes a direct and wondrous experience in which the distinction between subject and object no longer exists.
Dispersed mind is also mind, just as waves rippling in water are also water. When mind has taken hold of mind, deluded mind becomes true mind. True mind is our real self, is the Buddha: the pure one-ness which cannot be cut up by the illusory divisions of separate selves, created by concepts and language.
But I don't want to say a lot about this.
I'm not impressed with NotebookLM or weird notions of oneness
I do my best to accept the diversity of opinions expressed by people who leave comments on this blog. Diversity is good. If we all believed in the same things, life would be super boring.
However, I'm also big on coherent conversations. While I understand that it is difficult to accomplish this via blog post comments, there's much more value in comments that can be understood by other people, as understanding is the foundation for agreements or disagreements.
Here's an example.
A few days ago I wrote "Some thoughts about what oneness is, and isn't." It wasn't one of my best blog posts. Adequate, but not more than that. I was hoping that someone else would have something wiser to say about oneness.
Because I've found that Osho Robbins, a regular commenter on this blog, often makes good sense, I did my best to understand what he was getting at in his comments on my oneness post. I failed. Here's quotes from his comments that seem to summarize his position on oneness.
I have not claimed the existence of ONENESS.
What I have done is shown that ONENESS cannot be known or experienced.
ONENESS is non-existent because it ticks all the boxes for a non-existent thing.
ONENESS has NO CHARACTERISTICS hence it does NOT exist.
OK. I can understand those statements. Oneness doesn't exist and, not surprisingly, it can't be known or experienced. What I can't understand is how Robbins says a whole lot of other stuff in his comments that apparently he considers to be related to nonexistent and unknowable oneness.
Look, over the years I've been fond of saying that existence exists, and wow, isn't that amazing, that there's something rather than nothing. I readily admit that in one sense, existence can't be known or experienced, since all we can know or experience are entities that exist.
So when I say that existence exists, I'm not claiming that existence is something that stands apart from what exists. This appears to be similar to Robbins' statement that oneness can't be known or experienced, just the unity of things that can be known or experienced.
However, the difference is that Robbins seems to have a lot of fondness for oneness that doesn't exist. He isn't expressing admiration for love and other manifestations of the unity that undergirds reality, as manifested in universal laws of nature, ecological interconnectedness, and such.
And that's what I don't get. His take on oneness isn't that it is beyond speech, reason, perception, and other human ways of knowing and communicating. That would put oneness in the sphere of Zen. Rather, it is that somehow we should care about oneness even though it doesn't exist in any fashion.
I can understand the appeal of mysticism, even though I've fallen away from embracing it. What I don't understand is talk about oneness that doesn't exist.
I also don't understand the appeal of NotebookLM, which is capable of fashioning "podcasts" from videos, recordings, or writings, creating two personalities from the thoughts communicated by a single person.
Previously I shared a NotebookLM podcast from Osho Robbins. Then Jim Sutherland, another regular commenter on this blog, emailed me about a NotebookLM podcast fashioned from reports of his about a 2017 visit to the Dera, the headquarters of Radha Soami Satsang Beas in India.
I listened to about a third of the 17 minute audio podcast. I guess I have a low tolerance for NotebookLM, because I found the artificial intelligence generated voices so irritating, I wished that Sutherland that simply shared a written version of what the podcast is about, rather than having those reports filtered through Notebook LM.
The way I see it, NotebookLM simply is regurgitating a communication that already exists in a podcast form. Nothing new is added by NotebookLM. It merely fashions a pseudo-dialogue between two AI generated "people," each of whom reflects the content of the original communication.
Sure, I can understand the appeal of having the NotebookLM personalities gush over the wisdom contained in something a person has created, be it a video, audio recording, or document. But for me, the listener/watcher of NotebookLM, I don't see what benefit there is in having the original communication fashioned into a "podcast" with the same content.
If I'm wrong about NotebookLM, I'll be pleased to be corrected. That's just how I see it at the moment.
Posted at 10:10 PM in Comments, Reality | Permalink | Comments (50)
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