“Vast Emptiness, Vastly Full”

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Blogging, Buddhism, D. E. Harding, Derek Walcott, inspiration, Love After Love, On Having No Head, personal, Philosophy, poetry

There are a few refrains that I turn to again and again when I want to get a clearer sense of who I am beyond what appears in a mirror or an ordinary, limited sense of self.

Some are from Buddhist or Taoist texts that I’ve written about or alluded to on these pages:

“Able to be the mother of the world”

“Not-two” Or “Not-I”

“Oh so delicious!”

Some are from poems I wrote to capture a particular state of mind where I was “there”–Not-I.

“I am clean, uncluttered space . . .”

“Drifting mindless round the bend, bursting out, bursting in.”

“Vast emptiness, vastly full” is another refrain I turn to that helps me to move beyond a constrictive sense of self to something that feels freer and truer.

It comes from the book On Having No Head, Zen and the Rediscovery of the Obvious by D. E. Harding. Some excerpts follow.

The best day of my life—my rebirthday, so to speak—was when I found I had no head. This is not a literary gambit, a witticism designed to arouse interest at any cost. I mean it in all seriousness: I have no head.

It was eighteen years ago, when I was thirty-three, that I made the discovery. Though it certainly came out of the blue, it did so in response to an urgent enquiry; I had for several months been absorbed in the question: what am I?

. . . . What actually happened was something absurdly simple and unspectacular: I stopped thinking . . . . Reason and imagination and all mental chatter died down. For once, words really failed me. Past and future dropped away. I forgot who and what I was, my name, manhood, animalhood, all that could be called mine. It was as if I had been born that instant, brand new, mindless, innocent of all memories. There existed only the Now, that present moment and what was clearly given in it. To look was enough. And what I found was khaki trouser legs terminating downwards in a pair of brown shoes, khaki sleeves terminating sideways in a pair of pink hands, and a khaki shirtfront terminating upwards in—absolutely nothing whatever! Certainly not in a head.

It took me no time at all to notice that this nothing, this hole where a head should have been was no ordinary vacancy, no mere nothing. On the contrary, it was very much occupied. It was a vast emptiness vastly filled, a nothing that found room for everything—room for grass, trees, shadowy distant hills, and far above them snowpeaks like a row of angular clouds riding the blue sky. I had lost a head and gained a world.

. . . .  I seemed to stop breathing altogether . . . .  alone and unsupported, mysteriously suspended in the void . . .  utterly free of “me”, unstained by any observer. Its total presence was my total absence, body and soul. Lighter than air, clearer than glass, altogether released from myself, I was nowhere around.

. . . . [I]t felt like a sudden waking from the sleep of ordinary life, an end to dreaming. It was self-luminous reality for once swept clean of all obscuring mind. . . . . In short, it was all perfectly simple and plain and straightforward, beyond argument, thought, and words . . . . the sensation of having dropped an intolerable burden.

I’ve had that sensation of being “vast emptiness, vastly full” and it feels more real, more “me”, than my ordinary sense of self. The full-blown experience doesn’t last long, but the sense of it, the memory, the feel of it when I enter those words vast emptiness, vastly full is heady. It takes me somewhat out of myself and into a sense of being that is freer and fuller. And truer. It brings me home to myself.

Which is probably why I love that poem Love After Love by Derek Walcott so much.

The time will come
when, with elation
you will greet yourself arriving
at your own door, in your own mirror
and each will smile at the other’s welcome,

and say, sit here. Eat.

. . . . Feast on your life.

To Crave & To Have: A Thing & Its Shadow

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desire, loss, Marilynne Robinson, Metaphysics, personal, Philosophy, quote

Photo by Edward Steichen

To crave and to have are as like as a thing and its shadow. For when does a berry break upon the tongue as sweetly as when one longs to taste it, and when is the taste refracted into so many hues and savors of ripeness and earth, and when do our senses know any thing so utterly as when we lack it? And here again is a foreshadowing–the world will be made whole. For to wish for a hand on one’s hair is all but to feel it. So whatever we may lose, very craving gives it back to us again. — Marilynne Robinson, Housekeeping (Farrar, Straus, and Giroux, 1980)

I wonder, is this true?

Certainly, sometimes the thing we’ve craved, once held in hand, does not live up to what was rounded out in exquisite detail when beheld in mind. Nor does the thing in hand last quite as long, if the thing we crave is not an object we can possess.

But is the thing in hand a mere shadow of the thing we craved for?

Is the matter-object we hold for but a moment in our hand less substantial than the ideal we crave and can bring to mind at moment’s notice and hold onto forever?

Sometimes I like to think so. I like to think those we’ve lost that are dear are as close as our thoughts of them fleshed out by memory and imagination. By a pure, keenly-honed desire to have and hold. Desire as sharp and hot as a welder’s flame.

I like to think that all I love and long for–that deeply felt-sense of them–is never lost. It’s shadow-substance may come and go and disappear as things do in a world of constant change. But its essence, the thing-in-itself that ever was, remains.

Brighter, clearer, than when held in hand.

Sweeter, purer than before.

The clean, keen edge of it never lost. Never wavering.

Life’s Sweet Longing for Itself

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children, Family, grandparenting, inspiration, Kahlil Gibran, Parenting, personal, Philosophy, spirituality, The Prophet

Your children are not your children.
They are the sons and daughters of Life’s longing for itself.

They come through you but not from you,
And though they are with you yet they belong not from you.

I first read these words from Kahlil Gibran’s The Prophet when still in high school, a child myself, although I did not see myself that way. His words moved me then, even as they do now, so many years later, when I am raising a granddaughter.

Then I truly was “life” in its earliest stages “longing” for the life that was to be, that stretched out before me in what seemed an endless and exciting unknown potentiality.

I didn’t want to be hemmed in by the hopes and expectations of my parents, nor by their fears and warnings. I didn’t want to “learn from their mistakes,” as they cautioned me. I wanted to live my life as an adventure, learning from my own mistakes, not theirs. My life was my own and no one else’s. I wanted to risk all, moving at my own direction, and good or bad, I alone would take responsibility for the life I chose. Such were my longings then.

So I found Gibran’s  parenting advice immensely inspiring,  both for myself as I was moving beyond my parents into adulthood, and also for the kind of parent I wanted to be to my own children.

He goes on to say:

You may give them your love but not your thoughts,
For they have their own thoughts.
You may house their bodies but not their souls,
For their souls dwell in the house of tomorrow, which you cannot visit, not even in your dreams.
You may strive to be like them, but seek not to make them like you.
For life goes not backward nor tarries with yesterday.
You are the bows from which your children as living arrows are sent forth.
The archer sees the mark upon the path of the infinite, and He bends you with His might that His arrows may go swift and far.
Let your bending in the archer’s hand be for gladness;
For even as He loves the arrow that flies, so He loves also the bow that is stable.

Now, as the mother of a grown son and the guardian of his child, The Prophet’s words still move me . . . and admonish me.

How I wish now my son had heeded my warnings, and that they had been louder and clearer. How I  wish he had chosen paths more safe and sane, had lived up to all the potential I saw in him then and see still.

But those are my fears, my regrets, not his. I must loose him and let him go, and see the direction in which he flew as his own choice. It was never mine to make or change or regret. I had longed when young to make and learn from my  own mistakes, and so must he. But that learning is his alone to make or forsake in his own good time.

As for his child, my little granddaughter, she too is an arrow who will fly beyond my bending, beyond my ability to see or guide her life’s flight. Will my warnings to her be louder and clearer? No doubt. Will she heed them, or long to learn from her own mistakes, as I had, as her father must? We shall see.

She, as her father, is in the Archer’s hand. And I must trust, trust, trust that each will reach that mark upon the path of the infinite toward which the Archer aims with gladness. They are, after all, Life’s sweet longing for itself.

As am I.

Life through a Lens, What We Gain & Lose, Redux

Tags

Family, life, Philosophy, photography, writing

How much of our lives do we view through a narrow lens, whether through the lens of a camera, our own limited viewpoint, or the stories we tell about ourselves and each other?

When we walk through life with a perpetual camera around our necks, we are tempted to see everything through that narrow focus, framing everything we see–the city streets, the sunsets and landscapes, the people we pass, the objects that come into view. As we frame what we see and take photos, it helps us to notice things we may have overlooked otherwise, and to see these things in a new light. It intensifies our ability to discover the extraordinary in the ordinary, and allows us to capture and preserve those visions.

But it also breaks the whole into parts, raw experience into the photo-worthy and not-so-much.  We experience things not as a participant, but an observer, a spectator or voyeur at worst, a curator of the significant at best.

When we were sailing around the world, I wish I had done more of that capturing and preserving. There were no digital cameras then, and film was expensive and hard to store in a hot, damp climates. So now I have only a handful of photos from hikes through the enchanted valleys of the Marquesas. Three or four of our stay in legendary Bora Bora, a dozen from our three months in Samoa. Now I wish we had dozens more photos of each place to view and remember.

On the other hand, by the time my first grandchild was born we had a digital camera.  Because I saw him so seldom, when I was with him I photographed him almost continuously, following him everywhere and capturing every sweet smile, every cute incident, every new thing he did.

Until I stood back one day and realized that by indulging the urge to “frame” everything for posterity, I was missing out on now, on just being with him–soaking up his presence, our time together–in the moment, raw and unfiltered.

Now though, I do not regret all those photos I took. For I am able to relive those moments with greater clarity and in more detail that I might have been able to do so without them.

It’s all a balancing act, I guess.

As writers we do that too—viewing the world and our experiences through a mental lens, framing things for posterity, seeing images, events, interactions, as fodder for our stories. We couldn’t write without doing that, consciously, or unconsciously.

But we have to know when to see things through the writer’s mind, as observer, spectator, curator, and when to put away that lens and become a participant in the raw experience that evolves around us. To “step barefoot into reality” as the poet Wallace Stevens once evoked.

It’s harder than we might imagine, to put away all the filters through which we experience life, and just “be” it. Life itself. Unfiltered.

NOTE: I wrote this post six years ago, but it shows, even then, my keen interest in photography, and even more in how we capture and reflect experience, limit and distort it. As you know, I’m researching a new novel with photography and the creative endeavor at its core, and the reading I’m doing meshes quite nicely with what I wrote here. So I thought I’d share this, my own take on this subject, before sharing what I’ve gathered from others. 

Wrapped Around Schrodinger’s Cat

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ambiguity, death, life, Limbo, paradox, personal, Philosophy, quantum physics, Schrodinger's Cat

Watercolor by Endre Penouac

That’s where I’ve been these last ten days or so, wrapped around Schrödinger’s cat in that state of unknowing. My son went missing and I did not know if he was dead or alive. Both possibilities seemed so potent. I wanted to know and not know at the same time. I wanted to peek beneath that lid and keep it securely closed forever.

I’ve always been fascinated by the paradox of Schrödinger’s cat, that something can be and not be at the same time. That it exists within a perpetual state of ambiguity until the lid is lifted and someone peeks inside. The act of observation is what breaks the spell and catapults a thing, a cat in this instance, into a single state of being– either alive or dead.

Apparently, according to quantum physics, at the level of the infinitely minute, where atoms and quarks and such are the substance of reality, things exist in a fluid state of infinite potentiality. Yet at this macro level where we experience reality, all appears fixed and certain. Only during heightened times, such as when loved ones go missing, does the dilemma of Schrödinger’s cat become not only real, but preferable.

The hope that my son might still be alive seemed too fragile and fleeting to hold on to. Instead I wanted to wrap myself within a state of unknowing, where there was neither life nor death, being or non-being, but just this rich, potent potential with no edges.

I wanted to remain in that limbo forever because I knew that once the lid was lifted, the dilemma did not really end. If he was dead the long, anguished darkness would descend. If he was alive, the joy would be brief and mixed, because the eventuality of his death was so certain and could come at any instant. Life is fragile and fleeting. Death is the one great certainty.

The lid to my dilemma eventually did lift. The whole time of my unknowing was his as well, it appears. He had been in a hospital in a coma. They called me when he awoke and I went to him. But he was clearly not fully awake. He was in purgatory he told me, neither alive nor dead, and he could not tell if I was real and really there or just a figment of his imagination. He truly believed that he had died and was existing in some hellish limbo. I cannot tell you, but you may well imagine, the anguish I felt hugging a son who thought he was dead.

By the next day the lid was raised for him as well, and he knew that he was indeed alive and that I was really there. His recovery was swift and he was discharged from the hospital.

So all is well, for now, at least.

But I cannot shake this sense of uncertainty about the nature of reality. I would rather live in that quantum field of endless potentiality, rather than being stuck in this macro world of duality where the cataclysmic forces of right and wrong, good and evil, life and death, clash so ferociously, and appear so fixed.

I wonder if it truly is that lifting of a lid that “fixes” a thing? That ties it to one end or the other of an apparent duality, and makes a thing dead or alive?

Or rather, is it our firm belief in a dualistic reality that forces our rational mind into “seeing” either one thing or its opposite, and not the state between?

Is this another paradox to puzzle through? Another box to open?

Let all six sides fly apart.

Let all  hard edges dissolve.

Let me wrap my mind around the soft warm body within where nothing is fixed or final.

Seeing the Self in What We Love

Tags

inspiration, Love, Philosophy, self-realization, spirituality, The Self, Upanishad

I’ve become mesmerized by the quote below I found on The Beauty We Love. These first four lines, especially, move me.

A wife loves her husband not for his own sake, dear, but because the Self lives in him.

The husband loves his wife not for her own sake, dear, but because the Self lives in her.

Children are loved not for their own sake, but because the Self lives in them.

Everything is loved not for its own sake, but because the Self lives in it.

Reading these words, I feel the truth in them. When I look at and love my husband, my son, my daughter, what I’m seeing and loving is something, a Self, so much larger than what we each are alone. Something that resonates within me and within all the things I love. Something that is not an other, but what runs through and connects all others. It makes each loved one more dear to me, more rare, more real, than what mere personality or even individuality,  personal affection, or familial attachment alone would support.

The tenderness in the Chagall painting above captures that reflective love, that mirrored Self, so beautifully.

The rest of the quote lies before, which I also sense to be true, although more abstract.

This Self has to be realized.
Hear about this Self.

As a lump of salt thrown in water dissolves
and cannot be taken out again,
though wherever we taste, the water it is salty,
even so, beloved,
the separate self dissolves in the sea of pure consciousness,
infinite and immortal.

Separateness arises from identifying the Self with the body,
which is made up of the elements;
when this physical identification dissolves,
there can be no more separate self.

~ from the Brihadaranyaka Upanishad

The self dissolved into “a sea of pure consciousness” is a lovely, restful image. But it’s missing the intimacy and immediacy of those first four lines where that sea washes through the faces I love. That image is far more meaningful to me, and truer, I believe, to the intent those verses imply. That Self is not abstract. I feel it in my bones.

Dancing Through Time and Space, Pinching Ourselves Awake

Tags

inspiration, Jimmy Buffet, life, music, personal, Philosophy, travel

As you read this, I’ll have flown across the Atlantic and landed in Madrid. I may be strolling through the Prado marveling at the artwork, climbing castle steps in Segovia, or sipping espresso at a sidewalk cafe in Paris.

It all sounds like a fairy tale to me now, sitting here tapping out this post to the beat of Jimmy Buffet’s “Trip around the Sun.” Wondering at the wonders to come.

Our whole lives are like this, spinning through time and space on this tiny planet. Traveling through a transient present, glancing back at the slide show of our past, gazing forward into a hazy future full of airy phantoms zooming toward us.

Who knows how this all will unfold?

“We’ll have to keep pinching ourselves to believe we are really there,” says my cousin who I’ll be traveling with.

And so should we all, every day of our lives. To keep present in the moment, right here, right now, before it slips into the past. Before the future with all its airy uncertainty settles around us like a warm blanket and slowly unravels into mere memory.

This life is too loose, too swift, too fluid, to do anything but marvel at its passing, to be dazzled with dizziness as the earth spinning beneath our feet spins around the sun.

Sometimes I think I must keep dancing in place just to keep up.

If only we could live every moment of our lives as tourists, pinching ourselves awake.

I’ll leave you with the song I’ve been listening to.

Fascinating Faces, Tao & the Arts

Tags

art, Asian Art Museum, humanity, Philosophy, sculpture, spirituality, Tao Te Ching, Zen

Some works of art speak to you on a level that is hard to define. You gaze and are drawn inward. Something in you identifies with what you see there. It’s not outside, it’s in here. It was there before you saw it, and the seeing is just a reminder of its presence.

I felt that way when viewing some of the artwork at the Asian Art Museum in San Francisco. Especially in the faces that follow. The one above is my favorite. I cannot help smiling when I see it. I’ve paired the faces with a few favorite Tao verses and Zen anecdotes that capture a glimpse of what I see in each face.

THE MONK – OH SO DELICIOUS

Once there was a monk fleeing for his life, a tiger at his heels, chasing him over the edge of a cliff where he grabs hold of a branch.  He dangles there just out of reach of the tiger’s snapping jaws, while below another tiger is snapping at his feet.  No escape.  Just then he notices a fat juicy strawberry dangling from a nearby vine. He plucks it loose and pops it into his mouth.  “Oh, so delicious!” he sighs.

THE SAGE – WHERE WONDER RISES

“From mystery to further mystery is the entrance to all wonders.”  -Tao Te Ching, (Ch. I)

THE SAVANT – RIDING THE WIND

“My eye becomes my ear, my ear becomes my nose, my nose my mouth. My bone and my flesh melt away. I cannot tell by what my body is supported or what my feet walk upon. I am blowing away, east and west, as a dry leaf torn from a tree. I cannot even tell whether the wind is riding on me or I am riding on the wind.”  -Lieh Tzu

THE MYSTIC – WHO AM I?

“Once I dreamt I was a butterfly, fluttering here and there. Suddenly I awoke and was surprised to be myself again. Now, how can I tell whether I am a man who dreamt he was a butterfly, or a butterfly who dreams she is a man?” Chuang Tzu

THE MOTHER – OBTAINING THE ONE

Knowing the Male,
But staying with the Female,
One becomes the humble Valley of the World. – Tao Te Ching (Ch.XXVIII)

There was something complete and nebulous
Which existed before Heaven and Earth,
Silent, invisible,
Unchanging, standing as One
Unceasing, ever-evolving,
Able to be the Mother-of-the-World.  – (Ch. XXV)

On Mist & Fog, Endless Emerging Forms

Tags

beauty, Deborah J. Brasket, fog, life, Mist, Nature, Philosophy, photography, Science

By Don Hong-Oai

I’ve long been drawn to images of fog and mist.  Part of it is the feel for the ephemeral and mysterious, things half formed, half hidden.  Emerging from a soft nebulous background but not fully formed.

Things caught in a state of transition, in the midst of becoming what is or could be.  Or slowly dissolving back into mere mist or shadow, what was or could have been.

Some of my fascination has to do with the contrast between the softness and starkness of the images, how things are reduced to their elemental forms the way black and white photos will do.

All but the starkest, darkest trunks and branches revealed while the fog swallows the rest.  All that’s left is the essential, the finely sculpted, restrained and elegant.

Bare branches naked and exposed, lifted in soft white hands

I think images of mist and fog speak to me because they ring true.  They reveal in stark and dreamy notes how ephemeral it all is, this life we live, the forms and forces of nature. All in flux, in constant motion, emerging and dissolving over and over, without end.

The first law of thermodynamics states how energy changes from one form to another, but never disappears.

The new fourth law proposed by some scientists is still uncertain, but moving toward the emergent, a law of motion where things are constantly pushed to the edge of chaos and the brink of “perpetual novelty,” an immense field of endless potentiality.

I see that too in these photos.

At noon in full summer, in the bright sunshine, with all our leaves shimmering, richly detailed, brimming lushly, dripping with  color, we hold life firmly in hand, our hearts aching with joy, with the pure bliss of being, and we think we will last forever.

 

But when the day is in transition, at dawn or dusk, emerging from darkness or drifting toward it, when mist or fog hides all but the faint essential lines of life, we see a starker and at the same time softer reality.  But just as beautiful, and just as enduring.

For what could be more constant and eternal than the fleeting?

Or that which emerges, fragile and half-formed, from the fertile wombs of earth and stars, seas and seeds, dreams and desires and the lusts of ages that brought us all to the brink of being.

[Adapted from a 2012 post]

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.