The Possibilities are Emptiness!

"Emptiness is described as the basis that makes everything possible" - The Twelfth Tai Situpa Rinpoche, Awakening the Sleeping Buddha “The truth you believe and cling to makes you unavailable to hear anything new.” - Pema Chodron Buddhism makes people uncomfortable when it talks of emptiness. Most Western minds immediately go to "nothingness" as the equivalent, which I am learning is not accurate. Mingur Rinpoche has a fantastic chapter on emptiness in The Joy of Living. In it he makes my language geek happy by explaining the Tibetan words for emptiness - "tongpa-nyi". He says Tongpa does mean empty, but only in the sense of something we can't capture with our senses, and better words would be inconceivable or unnameable. Nyi, he says, has no particular meaning but when added to a word conveys a sense of "possibility". Suddenly, instead of nihilism, we have an "unlimited potential for anything to change, appear, or disappear." That is cool stuff. We, as human beings, simply can't conceive emptiness in that sense. Our minds are limited - they can only deal with so much - even with training. The assumptions we make and the perspectives we develop and yes, even the absolutes we live (and too often die) by, are simply our own constructions helping us navigate a reality that would otherwise overwhelm us. I'm not just talking about moral or ethical realms here, I also mean our physical reality. We are comforted by the thought that the chair we sit in and the floor we walk on are "solid" but science teaches us something else. The history of science itself demonstrates our understanding of the world is evolving. Quantum mechanics shows us things we didn't dream of 100 years ago. We keep learning new and better ways to grasp how the world works - our knowledge shifts constantly like sand in a desert storm. Facing the possibility of everything being in flux frightens us, and so we create shields that offer protection, that make us comfortable. We then think we can know ourselves, the world, and those around us. We know what to expect, we know what to accept. We order our existence, and we feel safe. Often we don’t know that we are creating a structure with which to experience the world. We are born into them as much as we seek them out, but the effects are the same. Habits of knowing, like habits of behavior, are comfortable, like well-worn shoes or a tasty turkey pot pie. Fear of losing that comfort and the accompanying feeling of safety is why we, collectively, often lash out at anyone or anything that is different from us. In those situations our core concepts of who we are and how we live are at risk. But when our worldview is so rigid it prevents us from adapting to what is, our carefully constructed truths are no longer places of refuge, they more resemble prison cells. Consider a man who has been laid off from his job as a machinist who can only see himself going into work at a factory, but all of the factories in his town have closed. His options for factory work in his town are nonexistent. If that is all he can see for himself his options are very bleak. But if he can open his mind and see another way to put his skills to use - not as an employee of a factory - he can devise a plan of action. I don’t mean that he will transform himself into something different with brand new skills. But if he can let go of the rigidity of what work once meant to him, he has a better chance of finding ways to leverage what he currently has to offer. The challenge is to hold lightly to everything I believe, and to see the lack of fixity as a source of possibility instead of a recipe for loss. As someone just getting started on this practice, I can say it feels much like standing and stretching luxuriously after being stuck in a painfully cramped space. One can learn to do a fine backstroke in the abyss, and abyss is more a fertile sea of possibility than terrifying vacuum. What a happy surprise. Image: © Rozum | Dreamstime.com

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Why it matters that humans are animals.

I have written numerous posts advocating that because humans are animals they should be recognized as such (for example, see here , here, here , and here). For zoologists and others who study animals, it is obviously true that we are animals. We do hundreds of things that the other mammals do, plus a few extra. You can see it every day when you eat, breathe, emote, poop, become fatigued and fall asleep. Yet millions of Americans are horrified by the thought that human beings are animals. Consider that we aren’t simply animals. Our species is a carefully defined type of animal. We are apes. Frans de Waal explains:

Darwin wasn't just provocative in saying that we descend from the apes—he didn't go far enough . . . We are apes in every way, from our long arms and tailless bodies to our habits and temperament.

If you want even more detail on what type of animal humans are (we are in the ape sub-division of primates), watch this brisk video by Aron-ra. Again, this sort of information is really disturbing to many people, especially religious conservatives. So why don't I simply leave religious conservatives alone? Why do I persist on standing on rooftops and proclaiming this message that humans are animals? Why don't I just whisper this sort of information only to my closest of friends: "Pssst. Human beings are animals." Why don't I just let it be, and keep it all to myself? What could possibly be at stake that I feel compelled to spread the word that human beings are animals? I was in the process of assembling my own list when I just happened to read Chapter 12 of Mark Johnson's new book, The Meaning of the Body: Aesthetics of Human Understanding. Johnson is well known for his work with metaphors and embodied cognition with George Lakoff. Chapter 12 of his new book contains a section that leaped out at me: "The Philosophical Implications of the Embodied Mind." In that short section, Johnson sets forth nine reasons why it really and truly matters for people to acknowledge that they are animals and to fully accept that their minds are embodied, not free-floating entities independent of physical laws. Johnson's biggest target is the "objectivist theory of meaning," the idea that meaning "gets defined without any connection to the experience of the creature (i.e., the human) for whom the words are meaningful. Johnson points out that those who follow the objectivist theory of meaning believe that words and sentences somehow "carry" meaning without even trying to explain how words and sentences ever come to acquire meaning. It should send up immediate red flags that the predominate theory of meaning relies on floating thoughts, a theory of meaning that is not biologically anchored. Reacting to (and rejecting) this objectivist approach, Mark Johnson premises his analysis "with a mind that is not separate from or out-of-ongoing-contact with its body and its world." His worldview includes a specific definition of body and his impressive list of why it matters for human beings to take seriously "the embodiment of mind and meaning." Here are those reasons (I will be borrowing liberally from Johnson's book with these descriptions, beginning at page 279):

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Breeding and weeding in the mind.

Repeat any word and it starts to sound like an unknown word in a foreign language. Toaster toaster toaster toaster toaster . . . toaster? It starts to sound like a word you’ve never heard before. For me, this phenomenon seems to happen to all words except the word “no.” Whenever I hear the word “no” it resonates deep down and immediately. The word "no" never sounds alien and it always and immediately means “no.” We seem to have special power when it comes to negating. In fact, I would suggest that "no" is the engine of reason. Now consider this: Based on introspection (a shaky foundation, I admit), it seems that we don’t directly decide what to say or do. Rather, it seems that many of our ideas and impulses somehow “rise” to our consciousness and that our main power is whether to exercise “veto-power” over them. It seems that our inner executive is not a creator, but (at most) a judge with veto-power. The power to inhibit our own actions is central to our ability to operate at a high function. Those of us who successfully function in the world seem to be especially able to inhibit our own thoughts and actions—this allows us to delay gratification and it gives us time to consider alternate options to that first idea that popped into our heads. It is important to cultivate this power to inhibit impulses while we are young. To the extent that we are successful in developing the power to inhibit our impulses and ideas, we will grow into more disciplined and therefore more successful adults. Consider that toddlers who have sufficient discipline to wait a few minutes for two marshmallows (rather than eating one immediately) grow up to score an average of 250 points higher on the SAT. The statistics are truly shocking. This ability to control impulses does far more allow us to score better on tests. I suspect that our ability to inhibit impulses is the basis for our sense of character coherence and our sense of personal freedom. Inhibiting our impulses (having the power to say no to thoughts and actions) allows us to steer a path among the wreckage of the ideas we reject. Saying “no” to 100 ideas that pop into our head might be the only way that we would ever have to get the opportunity “yes” to that 101st idea-- that 101st idea would never occurred had we not vetoed the first 100 ideas. Did you wait to marry a highly compatible partner or did you commit to the first romantic partner who paid any attention to you? Did you take the first job offered to you or did you turn down various offers, patiently waiting for a job that was an especially good fit between your skills and the job duties? Many people who can't wait end up paying a big price for their inability to say no.

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Why do many people believe that Barack Obama is not a Christian?

Our minds are big bags of tricks, many of them helpful out in the wild, but prone to deceive us in the modern world. Princeton Psychologist Samuel Wang points out that two of our mind's heuristics, "source amnesia" and "bias dissimulation" (confirmation bias) account for the persistent belief of many people that Barack Obama is not a Christian, in the absence of any evidence supporting this claim.

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Billboards for your body, your mind and your planet

Consider the types of billboards that we most often see along the highway. They encourage us to pollute our bodies with unhealthy food, to pollute our minds with shallow amusements and to pollute our Earth by wasting resources and indulging in luxuries. The two billboards I photographed below are all-too-representative of what I've read along highways.

Yes, there are also billboards for public services as well as billboards for useful and reasonable products. What concerns me, though, is that most billboards carry unhealthy messages. There are so many unhealthy billboards out there that unhealthy activities seem to be norm. It's booze, gambling and conspicuous consumption all the way down the highway. What effect might this have on us? It reminds me of James Q. Wilson's broken window theory of crime:

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