Stepping Barefoot into Reality with D.T. Suzuki

Tags

books, Buddhism, D.T. Suzuki, Essays in Zen Buddhism, Metaphysics, Philosophy, spirituality, Zen

I love this photo of the Zen sage D.T Suzuki. He was one of my first “gurus” if I, or he, believed in such things. His “Essays in Zen Buddhism” certainly was a huge influence in my life, as he was for so many, including Martin Heidegger, Thomas Merton, Carl Jung, Alan Watts, and John Cage.

So I was excited to find this photo and article about him on Maria Popova’s fascinating website Brainpickings. Many of the quotations she includes were ones I highlighted in my dog-eared copy so long ago. I highly recommend you reading her article on “How Zen Can Help You Cultivate Your Character.”

What I love about Suzuki’s approach to Zen is its emphasis on the psychological and the practical, and the turning away from the merely logical and rational, or verbal.

“The truth of Zen is the truth of life,” he writes, “and life means to live, to move, to act, not merely to reflect.”

He goes on to explain:

“In the actual living of life there is no logic, for life is superior to logic. We imagine logic influences life, but in reality man is not a rational creature so much as we make him out; of course he reasons, but he does not act according to the result of his reasoning pure and simple. There is something stronger than ratiocination.”

“Zen is to be explained, if at all explained it should be, rather dynamically than statically. When I raise the hand thus, there is Zen. But when I assert that I have raised the hand, Zen is no more there.”

“Zen therefore ought to be caught while the thing is going on, neither before nor after.”

We must see directly into the thing in itself as itself, into the “suchness” of life: “responding to a call, listening to a murmuring stream, or to a singing bird, or any of our most ordinary everyday assertions of life.”

To do this: “We must first of all acquire a new point of view of looking at things, which is altogether beyond our ordinary sphere of consciousness.”

When we do: “The old world of the sense has vanished, and something entirely new has come to take its place. We seem to be in the same objective surrounds, but subjectively we are rejuvenated, we are born again.”

Yet this new “sphere of consciousness” must be grounded in our practical, ordinary lives.

“Psychologically there is a most intimate and profound relationship between a practical turn of mind and a certain type of mysticism .  .  .  If mysticism is true its truth must be a practical one, verifying itself in every act of ours, and most decidedly, not a logical one.”

He goes on to quote the Zen poet Hokoji:

“How wondrously supernatural,

and how miraculous this!

I draw water, and I carry fuel.”

This too is what I love about Suzuki’s approach to Zen, his emphasis on work, and on work as love.

“For the soundness of ideas must be tested finally by their practical application. When they fail in this–that is, when they cannot be carried out in everyday life producing lasting harmony and satisfaction and giving real benefit to all concerned–to oneself as well as to others–no ideas can be said to be sound and practical.”

“The fact is that if there is any one thing that is most emphatically insisted upon by the Zen maters as the practical expression of their faith, it is serving others, doing work for others: not ostentatiously, indeed, but secretly without making others know of it. Says Eckhart [Christian mystic], ‘What a man takes in by contemplation he must pour out in love.’ Zen would say, ‘pour out in work,’ meaning by work the active and concrete realization of love.”

Throughout his essays he quotes generously from Zen masters and poets, and from Christian mystics and other Western thinkers and philosophers. Thus he weaves together common threads as well as pointing out differences between Zen and Western philosophies and spiritual practices.

Popova calls his essays “a moral toolkit for modern living, delivered through a grounding yet elevating perspective on secular spirituality.”

I would have to agree with that. Certainly I used it as a “toolkit” for my own own understanding of Zen and its application to ordinary life.

Suzuki writes:

“Life as it is lived suffices. It is only when the disquieting intellect steps in and tries to murder it that we stop to live and imagine ourselves to be short of or in something. Let the intellect alone, it has its usefulness in its proper sphere, but let it not interfere with the flowing of the life-stream. If you are at all tempted to look into it, do so while letting it flow.

Zen . . . must be directly and personally experienced by each of us in his inner spirit. Just as two stainless mirrors reflect each other, the fact and our own spirits must stand facing each other with no intervening agents. When this is done we are able to seize upon the living, pulsating fact itself.

That is what I work to do:

To grasp the fact of life and its sufficeness with bare hands.

To “step barefoot into reality” as the poet puts it.

Although, too often this is forgotten in the busyness of things, the turmoil and petty pleasures that swirl around us all and steal our attention.

But I’m beginning to understand that even these upsets and petty pleasures have a place within the larger scheme of things, if only we would see them as such:

Oh, how wondrously supernatural,

and miraculous this!

The spilled cup, the dime novel.”

In a life that suffices, nothing is wasted.

 

 

5 Years Blogging from the Edge of the Wild

Tags

Blogging, Deborah J. Brasket, Ghost Stories, human consciousness, life, memoir, mystery, personal, Philosophy, writing

I began this blog five years ago, in July 2012. It’s been a wild ride, and I’ve loved every minute of it. My first post earned me one “like” and no comments, and now I have over 9000 followers, mostly due to being “Freshly Pressed” three times.

Still, it’s humbling.

When you start blogging it’s like tapping out a weak signal into a vast universe wondering if there’s anyone out there listening who will pick up and respond.

You feel small and alone at first, but powerful too, like that first explorer setting out into the wilderness, not knowing what you will find there, if anything at all.

And then you get your first ping back, a response. That’s all it takes.  You’re not alone after all. Someone is listening, someone like you, and community of like-minded adventurers is formed. Your little spacecraft has a purpose, and a grounding (a following), as you zip through cyberspace exploring what’s out there.

The purpose of this blog, as I wrote about in my first post , has not changed much, although the emphasis has shifted over time.

“I created this blog to explore what it means to be living on the edge of the wild.

 

We all are, in some way, living on the edge of the wild, either literally or figuratively, whether we know it or not.  We all are standing at the edge of some great unknown, exploring what it means to be human in a more-than-human universe.

We encounter the “wild” not only in the natural world, but in ourselves and our daily lives, if only in our own strange dreams, our own unruly minds and rebellious bodies, our own inscrutable families and weird and wonderful pets.

We encounter the “wild” at the edges of science, the arts, and human consciousness.”

I started out with a series of “Sea Sagas” about when we went sailing around the world, most posts on the why and how of it, not getting very far in our journey, and I’d like to get back to that again.

The wildest, bravest, and most romantic thing I’ve ever done was to fully embrace my boyfriend’s dream of sailing around the world and make it my own.

In fact, I’m pretty sure that’s why I married him.

I also wrote a lot about the art and craft of writing, and my own writing experience. The two-part series about writing with Annie Dillard is one of my and my followers’ favorites.

When I look at the things I write about, that I’m drawn to write about, that seize me, here’s what I see, what I’m drawn to explore:

The gap between appearance and reality; between what’s real and what’s not, and how we can ever truly know for sure. If it’s possible at all.

The dark and the light, good and evil, beauty and brutality, the foolish and profound: how they play together, how they are all wound up in each other, how it’s almost impossible to tear them apart, as least in our ordinary, daily experiences. They lay side by side, or one on top of the other; they copulate over and over, and we, this life itself, is what they give birth to.

Some of my most “viewed” posts explore those darker edges of human consciousness. Hardly a day goes by where the following post does not get several views:

A Deer’s Scream – Beauty and Brutality at Home and in the Hills of Vietnam

The most horrifying sound I’ve ever heard came one night soon after we moved here.  A scream of pure terror that seemed to last forever.

Although I wrote it five years ago in October 2012, it got 106 views last month and 93 the month before, even though it was never freshly pressed. It was one of the hardest posts to write and one of my favorites because of that, I suppose. It spawned a similarly hard post The Deer’s Scream, My Mother’s Eyes, and a Ripe Strawberry,

Perhaps at the very end, when there finally is no escape from death, like that deer, like my mother, and that awful inevitable conclusion chasing us down grabs hold, something unimaginable happens.  Some unseen hand plucks us like a ripe strawberry from the jaws of death and swallows us whole, savoring all the sweetness of our brief lives, and reaffirming with a sigh, “Oh, so delicious!”

A prose poem followed, based on my experiences caring for my mother when she was dying: 13 Ways of Looking at Dying, Just Before, and the Moment After.

IV
“Come here. I want you to sit on my lap.”
“No, Mama. I’m too heavy. I’ll hurt you.”
“Come, I want to hold you, like I used to.” She pats her lap.

Her hands are all bone now, her nails long and yellow. Her pajama bottoms are so loose there’s almost no leg to sit on. I balance on the edge of the recliner and she pulls my head down to her chest.

“There now,” she says, “there now.”

I feel like I’m lying on glass. Like any second I’ll break through. Like the long sharp shards of her body holding me up are giving way, and I’m being torn to pieces in her arms.

Another popular series of posts began with True Ghost Stories, Part One, Growing up in a Haunted House. One of the most popular in that series was about A Demon Sitting on My Chest. The series ends with me questioning whether all I experienced was “really” real, and evoking the voice of one of my favorite GOT characters.

So are the ghosts, demons, and other supernatural beings that have haunted humans through the centuries, that make brief appearances and then disappear, “real”? I do not know, and I’m not sure if it even matters. They are real enough to those that experience them, as least while they are experiencing them, and then afterwards, one wonders.

Each of us makes but brief ghostly appearances in this world we call real. We apparently spring from nearly nothing–a few multiplying cells, and then disappear into nothing as our bodies disintegrate after a short visitation that can last a few days or a few decades. Are we “real”?

“You know nothing, Jon Snow!” So claims the wilding Ygritte in the Game of Thrones series, a saying that has become a popular catchphrase for fans. And rightly so, I believe. It has the ring of truth about it.

Author George R. R. Martin created a soft-edged, constantly evolving world that surprises and delights and dismays us at every turn. And if we become too comfortable in believing we know who the good guys and bad guys are, or who has power and who is powerless, what is real and what is not real, we are sure to have it turn topsy-turvy in no time at all.

It is a world that feels very much like our own, psychologically, emotionally, if we would only admit it.  Perhaps we are all Jon Snows, grasping to know for certain, what can only be known tentatively at best. And this is true when considering the limits of our own private, personal lives, as it is when considering the Big Questions about Life and Death and Reality.

So when people ask me now if I believe all this stuff I’ve written about in this series of ghost stories, I can hear Ygritte’s mocking voice challenge me:  “You know nothing, Jon Snow!”  And I wisely keep mum.

But lately my posts have been more about exploring the world of art, and my adventures playing with watercolor, than about writing or exploring the darker corners of consciousness.

I don’t know where this little blog-craft will take me next, and that’s the fun of it, that not-knowing: The mystery that lies beyond the edge of the wild and beckons us onward.

Thank you for taking this ride with me, for reading and responding, and for allowing me to be part of your lives as I follow you on your adventures.

The Unbearable Lightness of Being

Tags

art, Consciousness, David Bohm, Deborah J. Brasket, Indra's Net, inspiration, personal, Philosophy, reality, Science, spirituality

Dancing Poppies in a Blue Bowl by Deborah J. Brasket

I fell in love with the title of Milan Kundera’s novel “The Unbearable Lightness of Being” long before I ever read it. To me it evokes something unbearably joyful and rich, playful and profound.

So I was disappointed to find the novel itself, while a wonderful read, rich and playful and its own way, suggested a different interpretation of its title, a profound sadness at how fragile and transitory life is, how quickly its bright light fades.

I don’t see life that way at all. I mean, I see it, I understand why it may seem that way. But I don’t believe it.

To me, the beauty of  this “lightness of being” is not that it is “unbearable” as in too horrible to bear, but “unbearable” as in too delicious to bear, to contain. It spills over.

I think that’s what I was trying to convey in my painting of the dancing poppies in a blue bowl. The beauty of the seemingly solid things that surround us, that make up our lives, is that they are not “heavy” or “static,” but constantly in motion, “dancing” as it were through time and space.  Constantly dissolving itself and resolving into something else, similar, but not quite the same. The way the present moment dissolves and resolves instantaneously as we move through time.

There’s a wonderful analogy of the universe/reality by the physicist David Bohm. He sees reality and consciousness, what he calls the “implicate order,” as a “coherent whole, which is never static or complete but which is an unending process of movement and unfoldment.”  He likens this whole (all that ever was and ever will be) as a tightly woven ball of yarn, one infinite thread. Yet the way we perceive it through time and space is as if the ball of yarn is rolling away and unraveling before our eyes. We glimpse “what is” second by second, inch by inch, as it reveals itself to us in micro-bites and nano-seconds. It’s not that reality is actually unraveling, but that the illusion of its unraveling is how we come to comprehend it, see it, know it, love it. We are one with it all the while, even while it appears as something distinct and separate from our selves.

Another analogy that I love is Indra’s Net. Here the universe/reality is like an infinite net with a pearl at each interstice. Each pearl reflects every other pearl as well as the whole net itself. Each pearl contains within itself, as part of its own lustrous being, part of its own distinct individuality, all the others around it. The part contains the whole and vice versa.

This view of reality makes sense to me, not only from a scientific and spiritual viewpoint, but experientialy as well. I experience this every time I walk through the house and pass through one doorway after another and watch this interior landscape flowing past me, one room dissolving as a new one approaches. Every time I look out the window and take in the trees and hills and houses and sky and hold them in my mind’s eye even as I turn away. Practical, ordinary, experiences we all share.

I hold all those I love with me wherever I go as I know they do me. My breath is constantly circulating through my body as I breathe in the world around me and breath it out again. Nothing is still for even a second. All of life is in constant motion, the atoms within us and the galaxies swirling about our heads.

This is the unbearable lightness of being. Dancing poppies, dissolving bowl. Brush dipped in water and paint spilling images across a page. All this spilling together going on right here and now as you read this, my heart and mind spilling out to you.

What could be lighter, brighter, more playful and profound than that? This unbearably rich and joyful lightness of being.

“Able to Be the Mother of the World”

Tags

creativity, inspiration, mantra, meditation, mothering, personal, Philosophy, spirituality, Tao, Tao Te Ching

Madonna and Child by Holly Irwin

These words from the Tao Te Ching are my mantra. They inspire me to identify with and live larger than what I appear to be individually. I turn to this felt-sense of self when I want to have a clearer, purer, more expansive sense of who I am at heart, when all that’s extraneous is removed.

The words refer to the Tao, that which is all-pervading, all-embracing, unchanging and unceasing. But I take them in a more personal way, as something to aspire toward–as a mother, a writer, a homemaker, artist, citizen. The world has much need of our mothering.

Each part of the mantra inspires me.

“Able to be” speaks to the capacity, the potentiality, of all humans, male or female, to aspire to something more, something beyond our current understanding of who we are or can be. “Something more”–that intangible, mysterious Other we yearn toward.

“Mother” is the symbol of all things round and fertile, life-giving and nurturing. Unconditional love and acceptance. The ground or source of being. The creator.It refers to inscrutable urge to turn ourselves inside out, to bring that which we love into fruition.

“World” refers to the entirety of creation, the universe and all that lies within. But it also refers to all that is yet to be. All those intangible, interior unwritten landscapes.   It refers to that hidden nebulous thing within which longs to be brought into full, vibrant, elegant being.

The mantra leans toward the female but the male is not excluded (note how the words  male and man are included within the words female and woman).It’s impetus is the male and female in blissful, rapturous union. The male rooted within the female, the female pierced by the male, the two wrapped together, one being. No “mother,” no “creator,” emerges without this union. No creation, no art, no worldly domain. No new life or exterior being.

There’s a sense of fullness here, within the mantra. A sense of  completion, satisfaction, fulfillment. A sense of power and presence. Powerful presence. There’s nothing static or final about it, despite the fullness, the sense of completion. It doubles back to the “able to be” part:  Capacity. Potentiality. Ever fertile. Ever reaching toward the intangible, the unknown, to bring it into being. Ever reaching toward that “something more” waiting to be born.

When I meditate on this mantra and feel its full potential within, feel myself as some reflection or expression of that woman “able to be the mother of the world,” I know I’ve come home. Home within myself, and within this world that embraces me.

A Balm to Calm the Troubled Mind

Tags

books, D.T. Suzuki, inspiration, Philosophy, poetry, Politics, spirituality, Zen, Zen Buddhism

In these seemingly dark and troubling times, I’m finding that reflecting on the following words of wisdom to be a soothing and enlightening antidote. It’s from a well-worn book that I’ve treasured over the years: Essays in Zen Buddhism, First Series, by D. T. Suzuki, first published in 1949. The following selected passages come from a liberal translation of a poem written by the Zen master Tao-hsin in the 6th century.

Inscribed on the Believing Mind-Heart

The Perfect way knows no difficulties
Except that it refuses to make preference:
Only when freed from hate and love,
It reveals itself fully and without disguise.

To set up what you like against what you dislike—
The is the disease of the mind:
When the deep meaning of the Way is not understood
Peace of mind is disturbed and nothing is gained.

Pursue not the outer entanglements,
Dwell not in the inner void;
When the mind rests serene in the oneness of things,
The dualism vanished by itself.

Tarry not with dualism,
Carefully avoid pursuing it;
As soon as you have right and wrong,
Confusion ensues, the mind is lost.

The two exist because of the one,
But hold not even to this one;
When the one mind is not disturbed,
The ten thousand things offer no offence.

The Great Way is clam and large-minded,
Nothing is easy and nothing is hard:
Small views are irresolute,
The more in haste the tardier they go.

Clinging never keeps itself within bound,
It is sure to go in the wrong way:
Let go loose, and things are as they may bee,
While the essence neither departs nor abides.

Obey the nature of things, and you are n concord with the Way,
Calm and easy and free from annoyance;
But when your thoughts are tied, you turn away from the truth,
They grow heavier and duller and are not at all sound.

Gain and loss, right and wrong—
Away with them all.

In the higher realm of True Suchness
There is neither “other” nor “self”:
When a direct identification is asked for,
We can only say, ‘Not two.”

The infinitely small is large as large can be,
When external conditions are forgotten;
The infinitely large is as small as small can be,
When objective limits are put out of sight.

One in all,
All in one—
If only this is realized,
No more worry about your not being perfect!

No more worry about the world we live in not being perfect. When was it ever?

No more worry about Hillary losing and Trump winning, when viewing the world from the larger perspective. His presidency will last at most 8 years. In a thousand years what will it matter?

What matters now are creating minds and hearts free from hate, free from clinging, free from worry. When have these negatives ever helped us create a better world?

This doesn’t mean we shouldn’t be working as hard as we can to create that better world–however we may envision it. It’s just that so many who don’t envision it the way we do are working just as hard.

The trick is to work without attachment to the result. For attachment creates clinging, opposition, frustration, hate and war when things aren’t going our way. And when it is going our way, it creates smugness, complacency, and self-righteousness superiority. And then, after all our striving, the world will turn, and everything is upside-down again.

How to end this vicious circle? Only within our own minds and hearts. It’s the only place we can truly reign, the only place where the good fight can truly be won–not in the outside world.

Working toward our goals with true “oneness” in mind, seeing others as ourselves, as “not-two,” we help free the world just a little bit from the hate and fear and selfishness and greed that cause so much pain and suffering. And the more who do so, the wider the influence. But it starts with us, with the One. We are that one.

So why do I keep forgetting this over and over and over again?

Why do I strive and cling, and then rebel when things don’t go my way?

When will I ever let go and just be?

 

Nothing Is Holier than a Beautiful, Strong Tree

Tags

Hermann Hesse, holiness, life, Nature, Philosophy, quote, trees

 

Recently a woman sent me a message on Facebook, commenting on my cover photo of the “glorious” tree roots intricately woven around rocks. She wondered where I found the photo. I told her I came upon the tree when hiking along a river in the mountains above Big Sur. Something about the tree and its rootedness arrested me, and inspired me so much I use it on several of my online sites. It’s gratifying that others are inspired by it as I have been. But trees have been an inspiration for artists and philosophers throughout the ages.

Recently I came across this quote from Hermann Hesse, the author of Siddhartha, on Zen Flash.

For me, trees have always been the most penetrating preachers. I revere them when they live in tribes and families, in forests and groves. And even more I revere them when they stand alone.

They are like lonely persons. Not like hermits who have stolen away out of some weakness, but like great, solitary men, like Beethoven and Nietzsche.

In their highest boughs the world rustles, their roots rest in infinity; but they do not lose themselves there, they struggle with all the force of their lives for one thing only: to fulfill themselves according to their own laws, to build up their own form, to represent themselves. Nothing is holier, nothing is more exemplary than a beautiful, strong tree…

Trees are sanctuaries. Whoever knows how to speak to them, whoever knows how to listen to them, can learn the truth. They do not preach learning and precepts, they preach, undeterred by particulars, the ancient law of life.”

~Hermann Hesse

The line I love most is how “they struggle with all the force of their lives for one thing only: to fulfill themselves according to their own laws, to build up their own form, to represent themselves.” And that is “exemplary” as Hesse notes and denotes a kind of holiness, to  remind us all of the need to be true to ourselves, to find our singular purpose in being and struggle with all the force of our lives to fulfill it, regardless of whether anyone takes note of it or us at all.

That tree found growing along the bank of that creek may have gone unseen, unappreciated by human eyes, its entire lifespan, and yet it would have fulfilled its purpose nonetheless. That is its great strength, the thing that makes it exemplary, and holy. Simply being what one was meant to be suffices. Nothing else is needed.

Having said that, here’s a paradox: The tree cannot fulfill itself alone. It is dependent upon its entire environment to fulfill its purpose. Those stones that probably felt like such an obstacle when it was striving to grow from a sapling to a mighty oak is what helped shape it and distinguish it and perhaps even strengthen it. It is what drew me to the tree.

I found in it something almost indescribably beautiful and inspiring, how it used the very stones that blocked its roots to build a firm foundations, and how it in turn become the foundation of new growth, creating a home for the ivy and moss and lichens that grow upon it, giving shelter to the small animals and insects that burrow beneath. It exemplifies that interdependence by which we all live and shows how strength and vulnerability grow hand in hand to create beautiful lives. 

Here are a few more faces of this lovely tree.

Other posts on trees you might like:

Walking in a Green Wonderland

My Roman Oaks

Endless Emerging Forms — Fog, Mist, and Trees

Peace in the Midst of Chaos

Tags

chaos, inspiration, life, peace, Philosophy, poetry, spirituality, T'ao Chi'en, Taoism

Is it possible to find peace in the midst of chaos? An early Chinese poet asks and answers this question.

To build a house in the world of man

And not to hear the noise of horse and carriage,

How can this be done?

When the mind is detached, the place is quiet.

I gather chrysanthemums under the eastern hedgerow

And silently gaze at the southern mountains.

The mountain air is beautiful in the sunset,

And the birds flocking together return home.

In all these things there is a real meaning,

Yet when I want to express it, I become lost in no-words.

By T’ao Ch’ien from Creativity and Taoism: A Study of Chinese Philosophy, Art, and Poetry by Chang Chung-yuan

“When the mind is detached”–how do we do that? How can I let go of wanting things to be the way I want them, of striving to make things the way I feel they should be instead of the way they are? And let go of all the frustration and upset that accompanies that struggle?

Yet underneath all that turmoil, when I let go and become lost in the “no-words” of “what is”, I experience that peace.

A deep calm underlies the surface struggle.

Just reading this poem brings me a measure of relief and the assurance that I too can find peace in the midst of chaos.

Where else is it to be sought or found?

Sensuous Sunday: Air, an Enigma

Tags

Air, David Abram, enigma, life, Nature, Perception, Philosophy, quotation, The Spell of the Sensuous

“What a mystery is the air, what an enigma to these human senses! On the one hand , the air is the most pervasive presence I can name, enveloping, embracing, and caressing me both inside and out, moving in ripples along my skin, flowing between my fingers, swirling around my arms and thighs, rolling in eddies along the roof of my mouth, slipping ceaselessly through throat and esophagus to fill the lungs, to feed my blood, my heart, my self. I cannot act, cannot speak, cannot think a single thought without the participation of this fluid element. I am immersed in its depths as surely as fish are immersed in the sea.

Yet the air, on the other hand, is the most outrageous absence known to this body. For it is utterly invisible. . . .

[T]his unseen enigma is the very mystery that enables life to live. . . . What the plants are quietly breathing out, we animals are breathing in; what we breathe out, the plants are breathing in. The air, we might say, is the soul of the visible landscape, the secret realm from whence all beings draw their nourishment. As the very mystery of the living present, it is that most intimate absence from whence the present presences, and this a key to the forgotten presence of the earth.”

From The Spell of the Sensuous, Perception and Language in a More-Than-Human World by David Abram

Nature and Consciousness – Seeing Things as They Are

Tags

Consciousness, Metaphysics, Nature, Perception, Philosophy, reality, Science, spirituality

© Luc Viatour (CC BY-SA 3.0)

Every time I write about nature I get deep into human consciousness. You can’t really separate the two. There is no “nature” – no way to identify, quantify, categorize, articulate, or understand it—apart from human consciousness, from how we think and talk about it.

We can’t study or explore or write about nature as something separate from ourselves, our own senses and experiences, our own thinking, perceiving, observations, experimentation. In that sense, nature is subjective, no matter how hard we try to objectify it.

This is not new, of course. Better writers and thinkers, from different disciplines, have explored this in more depth and detail that I can here.

This grand book the universe . . . is written in the language of mathematics, and its characters are triangles, circles, and other geometric figures without which it is humanly impossible to understand a single word of it: without these, one wanders around in a dark labyrinth.  —Galileo, Astronomer

All my knowledge of the world, even my scientific knowledge, is gained from my own particular point of view, or from the experience of the world . . . .  –Maurice Merleau-Ponty, Phenomenologist

We see and hear and otherwise experience very largely as we do because the language habits of our community predispose certain choices of interpretation. –Edward Sapir, Linguist

If the world exists and is not objectively solid and preexisting before I come on the scene, then what is it? The best answer seems to that the world is only a potential and not present without me or you to observe it. . . . All of the world’s many events are potentially present, able to be but not actually seen or felt until one of us sees or feels.  –Fred Allen Wolf, Physicist

Ah, not to be cut off,
not through the slightest partition
shut out from the law of the stars.
The inner—what is it?
if not intensified sky,
hurled through with birds and deep
with the winds of homecoming.
-–Rainer Maria Rilke, Poet

The sun shines not on us, but in us. The rivers flow not past, but through us, thrilling, tingling, vibrating every fiber and cell of the substance of our bodies, making them glide and sing. –John Muir, Naturalist

At times I feel as if I am spread out over the landscape and inside things, and am myself living in every tree, in the splashing waves, in the clouds and the animals that come and go, in the processions of the seasons. There is nothing . . . with which I am not linked.  –Carl Jung, Psychologist

See this rock over there? This rock’s me!  –Australian Aborigine

But in the ordinary play of our day, we forget this. We experience everything outside ourselves as “not me,” “alien,” “other.” Even our own bodies are commonly experienced as “not me.” We say “my stomach growled,” or “my foot fell asleep,” or “my sinuses are acting up,” because they seem to act involuntarily, with a mind of their own, without our conscious consent. As does nature, and other people, and the things we create—toasters and cars and computers.

Separating the whole of life and existence into parts is a useful way of talking and thinking about things.

But too often we fail to put everything back together and see how interdependent it all is, how embedded we are in the whole, and the whole in us. When we fail to do so we lose a vital understanding of ourselves and the universe, and we act in ways that may be harmful to the whole.

The see the ocean in a drop of water, to see ourselves in everyone we meet, is not, as some think, merely a poetic and rosy way of looking at the world. It’s to see things as they actually are.

Original posted 8-9-2012

Dawkins and the Wonder of It All

Tags

books, Cosmology, Deborah J. Brasket, God, Metaphysics, mystery, Philosophy, Richard Dawkins, Science, sense of wonder, the universe, Unweaving the Rainbow

Hubble Mist M43_HST

It is true that the unknown is the largest need of the intellect, though for it no one thinks to thank God. –Emily Dickinson

If one of the greatest attributes of a book about science is its ability to incite readers to think, to argue with its premise, pick it apart, wrestle it down, and inspire new lines of inquiry, then the opening of Richard Dawkins’ Unweaving the Rainbow, which I critiqued and rewrote in my last post, succeeds. Exceedingly well.

After reading his opening, like Jacob wrestling with that angel, I could not let it go till it blessed me.

The problem with Dawkins’ musing on the wonder of birth, the near-miraculous odds that any one of us was born at all, is that he did not take his argument far enough. He stops with our death, as if that’s the end of it. But does the mind-boggling chance that I be born at all preclude the equally mind-boggling chance I be born again? Within an infinite set of possibilities, why couldn’t we, with another roll of the dice, each be born a second time?

I’m not so much interested in arguing that such a thing is possible, as I am wondering why it would be impossible. Improbably, yes. But impossible?

If there is some natural law prohibiting it, I’m sure a scientist will tell me. But she will be speaking from her own limited understanding of the universe as we now know it. There is no ultimate authority on this subject or any other. There are no final answers in an infinitely expanding and evolving universe, or in the science that explains it.

The most wondrous thing I can think of is how miniscule our knowing is, and how huge our unknowing. We’ve touched our toe on a beach of understanding that stretches beyond an endless horizon.

One thing I do commend Dawkins for is his eagerness to show us how a scientific understanding of the natural world, the “unweaving of the rainbow” as Keats put it, need not dampen our wonder and awe of creation. As children we looked up in wonder at those twinkling stars that seemed so magical, and we do so still. Our delight in them is not diminished, but heightened by our knowledge.

Wonder itself is a marvelous thing in the old-fashioned sense of the word (miraculous) and defies logic.

Perhaps humankind’s “need for god” that Dawkins and others so lament, is not so much, as they surmise, to create a super-powerful supernatural being to pin all our hopes and fears upon, but to give a name to our awe and wonder, to whatever wove this amazing phenomenon of creation into existence. The knowledge that our universe was spun out of nothing and is spinning still past anything we can ever hope to grasp only increases our sense of awe and wonder, as well as our need to name that which makes us to bow our heads in humility before it.

If stones can speak, dust shape itself into flesh, and atoms evolve a consciousness, as our current understanding of the universe has proved itself capable, then what not is possible?

Dawkins decries humanity’s need for mystery, as if it were the enemy of science. But I would argue that mystery is the handmaid of science, spurring us to understand what is, and to dream of what is yet to come.

Not what the stars have done, but what they are to do, is what detains the sky. –Emily Dickinson