A practical paradigm shift

Someone just sent me this gif, saying she has been trying this out in her meditation sessions on retreat, lol. Blaze the fire of wisdom, and it can consume all our delusions and suffering.

In Buddhism we rely on the realistic minds of wisdom and compassion, starting with a confidence that we can grow these because we have Buddha seed or Buddha nature. Literally whenever we have this Dharma experience functioning in our minds, we are free from feeling anxious, free from feeling tight or hemmed in by the day’s worries, free from feeling overwhelmed.

Therefore, rather than using our delusions to solve all our problems outside the mind, in the “real world”– which in chapter after chapter of our life is turning out to be a rather exhausting and futile venture — I think the sooner we can shift into that Dharma perspective the better. It is a good idea to visit that refuge zone every single morning when we wake up (instead of the caveman mentality that immediately casts around for things to worry about); until one day we discover we never have to leave it.

This will not only help ourselves, but transform us into a source of refuge and courage for others. We can’t solve our own or others’ problems if we stay confused and unhappy. refuge zone“There are too many unhappy people already,” as Geshe Kelsang once put it. For a practical guided meditation to start feeling that refuge, check out this article

This is by way of preamble as to why I’m talking about the cool science shown in this quantum video, here. Also, a friend sent me a great book called The Order of Time by physicist Carlo Rovelli, excellent bedtime reading. One thing he says is:

If the world were made of things, what would these things be? The atoms, which we have discovered to be made up in turn of smaller particles? The elementary particles, which, as we have discovered, are nothing other than the ephemeral agitations of a field? The quantum fields, which we have found to be little more than codes of a language with which to speak of interactions and events? We cannot think of the physical world as if it were made of things, of entities. It simply doesn’t work.

What exactly am I grasping at?! However, it is one thing to impress people with this kind of fact at parties, and quite another to use this knowledge to intentionally change ourselves and the world around us. We take it in on a superficial, “Wow,” level — like a great Matrix or What the Bleep! type movie, and then continue about our seemingly solid lives as if they’re real.

what the bleepWhy? Maybe it is because we haven’t brought this information into our hearts. We don’t have the wisdom, yet, actually — we can’t bring this information into our hearts because we don’t have the wisdom, only a superficial intellectual head-based knowledge. It is someone else’s idea — we haven’t developed our own experience of it so it’s not affecting the way we view ourselves or other people.

These cosmic ideas are not making a dent in that persistent illusion, an illusion we are not combatting because either we don’t want to or we don’t know how to. Which is where Buddha’s teachings are so immensely useful because he laid out, step by step, how we could understand the true nature of everything, parts of which the quantum physicists are figuring out now. And, more importantly, he explained why we would want to — because gaining a deep experience of this will destroy all our ignorance and suffering.

The Matrix

While we’re on the subject of The Matrix, let me get something off my chest quickly. It’s a thought-provoking movie, and I sometimes think I’m in it as I wander the streets of New York, especially when I wear my cool black coat. But when Neo et al take the red pill and get unplugged, they don’t end up in bliss but in a “real” world — and it frankly isn’t that enticing! It has its moments (dance scene), but otherwise it seems to alternate between dull and scary, not unlike any other ordinary, impure, seemingly inherently existent world. Doesn’t really surprise me that Cypher chose the blue pill of ignorance.

Matrix black coatHowever, according to Buddha, what will actually happen when we unplug from the matrix of our beginningless hallucinations, purifying our mind with wisdom and compassion, is that we will end up not in the samsaric Zion but in the Pure Land of great bliss, a world that we are free to create and play with as we choose. As Geshe Kelsang says in The Oral Instructions of the Mahamudra (page 20):

There is no such thing as a Pure Land that exists from the side of the object; the  Pure Land is merely an appearance to a pure mind. Equally, there is no such thing as an impure world that exists from its own side; an impure world is merely an appearance to an impure mind.

And what about the mind?

From my very beginnery understanding of modern science, it seems that scientists are saying that everything is illusory, in that it doesn’t exist and appear in the same way; and yet we are buying into the illusion.

However, there is still that “hard problem of consciousness.” The Guardian science section published this article:

“Why can’t the world’s greatest minds solve the mystery of consciousness?” … For example, how could the 1.4 kg lump of moist, pinkish-beige tissue inside your skull give rise to something as mysterious as the experience of being that pinkish-beige lump, and the body to which it is attached?

Buddhism may differ from much of modern science in stressing the importance of consciousness. Buddha specialized in psychology whereas scientists seem to be suggesting that they have a ways to go in this area. For example Carlo Rovelli says:

We understand biology by studying how living beings evolve and live. We understand psychology (a little, not much) by studying how we interact with each other, how we think.

Buddha Shakyamuni (BC 500) has arguably gone further than anyone else in known history in unveiling reality because not only has he explained the nature of apparently external reality, but he has also shared his deep wisdom and direct experience of the nature and function of non-physical consciousness, which is what is doing all this perceiving and hallucinating. (Nor was he the first Buddha or “Awakened One” to do this, countless came before him in countless world systems. What on earth makes us think this is the only universe?! It’s like an ant thinking there’s only one anthill. Anyway, that’s just a random thought I just had, definitely formless.)

Is there a mind-body problem or not?

The article says:

Critics point out, if this non-physical mental stuff did exist, how could it cause physical things to happen – as when the feeling of pain causes me to jerk my fingers away from the saucepan’s edge?

easy-and-hard-problems-of-consciousness-lThe dichotomy long held onto in the materialist or reductionist world view seems to be both contrived and false, for why should there be a “mind-body problem” — formless mind and “physical” reality can and do get along just fine. We don’t need to do away with subjective consciousness to make sense of jerking our fingers away from pain or making sense of creation in general.

If we accept that there can be two primary realities, or arguably that mind is the primary reality producing “material” or at least perceived reality, we can not only make far more sense of our existence but learn to transform it by changing our perceptions. If we can change our existence by changing our thoughts, which we can and do, then this in itself makes a pretty compelling case for the existence of non-physical mind, wouldn’t you say?

Again, from that article:

Yes, it may be true that most of us, in our daily lives, think of consciousness as something over and above our physical being – as if your mind were “a chauffeur inside your own body”, to quote the spiritual author Alan Watts. But to accept this as a scientific principle would mean rewriting the laws of physics.

I dunno, physics is evolving and being rewritten all the time, so I’m fine with that. Accepting our subjective experience is common sense. None of our internal thoughts, feelings, pleasure, pain, and so on are experienced as physical, yet we cannot deny that they are experienced – the author of that Guardian article uses the example of painfully stubbing his toe. I think we know full well what our states of mind feel like inside, even if we can’t see them, sit on them, or physically measure them. We are experiencing and using them non-stop, day and night. Our whole life is determined by them. And without conscious awareness, what, for example, are the scientists having their ideas about the non-existence of conscious awareness with?!

Inner scientists

Buddha and scienceFrom what I have read (admittedly not much), the “how’s” of existence are not explained yet in modern science, which hasn’t figured out what consciousness exactly is, nor the mechanisms by which it projects everything, nor its different levels; but they are explained in Buddhism in great detail and we can come to know what conscious awareness is in our own direct experience. In fact, Buddha Shakyamuni said:

If you realize your own mind you will become a Buddha; you should not seek Buddhahood elsewhere.

Buddha said we needed to become inner scientists, coming to know formless consciousness more and more deeply through observation with our formless consciousness. As soon as we even close our eyes, our conscious awareness is evident. Do check out this article if you like, for tips on how we can come to know it.

From that same Guardian article:

Why aren’t we just brilliant robots, capable of retaining information, of responding to noises and smells and hot saucepans, but dark inside, lacking an inner life?

I don’t know about you (well, I kinda do), but I am not a robot because I am a sentient being with, as it happens, an infinitely deep inner life. Just like you. We are conscious and that consciousness cannot be seen in the “material” world. The definition of mind is, simply, that which is clarity and cognizing. Buddha explains how our consciousness is an impermanent formless continuum that goes on forever. It cannot be detected by any of the five sense awarenesses nor their instruments, such as microscopes or particle accelerators, because it has no visual color or shape, sound, smell, taste, or tactile properties. It has zero atoms and molecules. But despite its lack of matter, it matters. Its function is to cognize, to experience, to perceive, to understand, and, in fact, to create.

Conscious awareness exists

Buddha explains in detail how our mind relates to a seemingly external reality beyond our thoughts. Although it created that physical world in the first place through conceptual imputation or naming, our self-grasping ignorance then believes it exists “out there”, independent of perception, as in a dream. It is not just in this life time – since beginningless time our conceptual mind has been over and again projecting an impure sensory and mental world that we then torturously try to live in as if it were real.

Not only that, but our formless mind itself is even not as real as it appears – it is also empty of existing from its own side.

How to Understand the MindIn his brilliantly intelligent but common-sensical way, Buddha explains the differences between the unpeaceful delusions that are based on that mistaken way of seeing things and the peaceful virtuous states of mind that are not; and how we can effectively train in overcoming the former and perfecting the latter, eventually attaining omniscient wisdom that knows how and when all phenomena exist.

Bottom line is that we can exist in the material world while also existing as spiritual beings, I don’t think there is any actual problem with that. If you want to find out a lot more about any of what I just mentioned, can I recommend you study How to Understand the Mind. It has it all.

What’s the point of all this?

Buddhism’s HUGE! IMHO it’s huger than anything yet discovered in quantum physics, and that’s saying something. Beginningless time, endless world systems, endless consciousness, countless sentient beings, infinite enlightened beings, universal compassion, omniscient wisdom — and all of it illusion-like and dream-like, completely empty of existing from its own side.

But who cares about gaining all this extraordinary understanding of reality if it’s not actually helping us to get rid of our unhappiness, bring us joy, or help people? That’s all any of us really want, deep down, isn’t it? Therefore, when Buddha gave his teachings, his whole motivation was to permanently end suffering – all of which comes directly and indirectly from grasping things as being real when they’re not. What our ignorance is doing is projecting things and people that are not there but also believing that they ARE there and then reacting to that; and this the core reason why all of us are suffering. So Buddha wanted to dispel that illusion to lead everyone, including you and me, to the lasting bliss of enlightenment – the inner light of wisdom that is permanently free from all mistaken appearances — which is mixed with and is reality. 

We can’t wake people up from a nightmare if we believe the nightmare is real.

liberation from sufferingIf we align with reality, like all the countless omniscient beings have done, there is no end to what we can do. The sky’s the limit, only there is no real sky. As it says in that sugar cube video:

There are no limits to your power when you align to a more truthful view of the world you live in. The love that you feel in your heart is an actual power that you have. It’s literally the most powerful force on earth. This is not a cliché — you’ve just been conditioned to believe that it has no real effect. But we’ve seen that its power is absolutely world-changing.

More coming up soon, including the power of our intentions to create our experiences.

 

Meantime, over to you, would love to hear your thoughts …

Related articles

What is suffering and where does it come from according to Buddhism?

One of the world’s best-kept secrets 

 Solving problems on the inside

 

 

 

Buddhist meditation: one of the world’s best-kept secrets?!

Scientists say they have evidence to show that Buddhists really are happier and calmer than other people.  ~ Reuters

For more than twenty years now, in the press — in the cracks between all the disasters erupting all over the world — there has been increasing talk about the scientific findings which indicate that meditation and mindfulness within or from the Buddhist tradition leads to genuine lasting happiness and mental freedom.

Over these years, I have seen articles with titles like “Buddhists Really are Happier”, “Buddhists Transcend Mental Reservations”, “Meditation Shown to Light Up Brains of Buddhists”, and “Buddhists Hold Key to Happiness”.

The quantum folks are famous for their research into the role of the observer in creating reality — but it is not just in quantum physics that people are getting to the bottom of why the benefits of meditation might be so mind- and life-changing. Other studies — including within the scientific disciplines of epigenetics, neuroscience, electromagnetism, psychoneuroimmunology, psychology, and even public health — are now coming into synchronicity with the ancient Eastern understanding about the unbreakable connection between mind and matter.

Numerous experiments are showing how our thoughts and intentions can literally rewire our brains in all the right places, change our brainwaves for the better, fill our brains with those feel-good hormones, heal our bodies, and delay ageing cells.

In other words, consciousness changes matter. Ideas become things. Everything starts in the imagination. With our thoughts we create our world.

Buddhists have been saying this kind of thing for at least 2500 years, but it was not so long ago in the West that pretty much all conventional wisdom held it to be entirely the other way around.

With a dualistic view of mind and matter, reductionists for example were unable to come up with a bridging mechanism between two — as they saw it — ontologically diverse realms of mind and matter. One of these realms had to go, so they did away with the “ghost in the  machine”. The only primary reality was seen to be physical, so everything was “reduced” to the material. Thus, consciousness was regarded as some kind of by-product of matter, secreted by the brain like the liver secretes enzymes for example — although that has always been hard to prove, let alone to reconcile with people’s own firsthand experience of thinking. People’s subjective awareness is not experienced as physical or material — hence 20th century Western philosophy’s ongoing perplexing “question of consciousness”, a question that cannot be answered within the paradigm of mind-matter duality.

The pervasive materialistic world view, seemingly unquestioned for decades, has led to a great number of problems, such as a preoccupation with material development at the expense of moral, mental, or spiritual development. The winner is the one who dies with the most toys. As it says in the Big Short:

It ain’t what you don’t know that gets you into trouble. It’s what you know for sure that just ain’t so.

There has never needed to be any problem with asserting two primary realities, as I mention in this article – for they are not dualistic, competing, ontologically oppositional realms, but arise in synchronicity, as the same nature.

Anyway, all that philosophy and fancy adjectives aside, studies of meditators’ brains are showing conclusively that we are not, as once believed, hard-wired, but that our thoughts change our brain throughout our whole life.

(And yes, just to reiterate — it is our thoughts that change our brain, not our brain that changes our thoughts.)

This change can happen even really quite quickly, such as in the example of Dr. Graham Phillips whom I read about in this pretty fascinating book: Mind to Matter (being read as we speak downstairs by my dad).  This skeptical Australian astrophysicist underwent a battery of tests, including MRIs, both before and after starting an 8-week course of meditation, to find hard evidence of whether this “feel-good technique” actually could do anything for him. After just two weeks he reported that he “notices stress but doesn’t get sucked into it.” After 8 weeks, the key discoveries were:

  • A 22.8% increase in the volume of the part of the brain responsible for emotional regulation
  • Enhanced brain response time, better memory, increased cognitive powers, improved behavioral abilities
  • A more relaxed and energy-efficient brain
  • No drugs, surgery, supplements, or major life changes – just mindfulness

Here are some other quotes, and a Google search will surely deliver loads more…

(From Reuters:)

Scientists at the University of Wisconsin at Madison used new scanning techniques to examine brain activity in a group of Buddhists. They have discovered that certain areas of the brain light up constantly in Buddhists, which indicates positive emotions and good mood. This happens at times even when they are not meditating.

Researchers at University of California San Francisco Medical Center have found the practice can tame the amygdala, an area of the brain which is the hub of fear memory. They found that experienced Buddhists, who meditate regularly, were less likely to be shocked, flustered, surprised or as angry compared to other people.

(From The UK Independent:)

“Buddhists who meditate may be able to train their brains to feel genuine happiness and control aggressive instincts”, research has shown. According to Owen Flanagan, professor of philosophy at Duke University in North Carolina, Buddhists appear to be able to stimulate the left prefrontal lobe — an area just behind the forehead — which may be why they can generate positive emotions and a feeling of well being.

(From New Scientist:)

Writing in today’s New Scientist, Professor Flanagan cites early findings of a study by Richard Davidson, of the University of Wisconsin, who used scanners to analyse the active regions of a Buddhist’s brain. Professor Flanagan said the findings are “tantalising” because the left prefrontal lobes of Buddhist practitioners appear to “light up” consistently, rather than just during acts of meditation. “This is significant, because persistent activity in the left prefrontal lobes indicates positive emotions and good mood,” he writes. “The first Buddhist practitioner studied by Davidson showed more left prefrontal lobe activity than anyone he had ever studied before.”

There was a time in the Western world when meditation in general and certainly Buddhist meditation was considered somewhat weird, probably escapist, impractical, and most certainly “alternative”. When I got interested in Buddhist meditation over 37 years ago in the north of England, most people had barely heard of Buddhism or even meditation. Back then, unless asked directly, I rarely mentioned that I meditated, let alone that I was a Buddhist, because it would generally lead to blank stares and a quick change of subject. That still happens sometimes today, of course, but nothing compared to then.

Those days are going. With the explosion of interest in Buddhism and mindfulness (derived from Buddhism) throughout the Western world, taught even in schools, both meditation and Buddhism have now become mainstream words and concepts.

For me, it is not that these articles have told me anything I don’t already know about how great meditation makes me feel, or how it keeps on changing my life for the better in pretty much every single area I can think of. Also, although curious, I’m not really bothered that my squidgy brain as a long-term meditator may look relatively impressive today compared with how it looked 37 years ago. 😁

However, what I do really like is that modern science is catching up to and even recording some of the very tangible benefits of meditation, benefits that anyone can gain if they just do it. I think it means that more people will gain the confidence to try it out and stick at it, and then they’ll get these great results.

One last quote from the New Scientist:

Buddhists are not born happy. It is not reasonable to suppose that Buddhists are born with a ‘happiness gene’. The most reasonable hypothesis is there is something about conscientious Buddhist practice that results in the kind of happiness we all seek. Antidepressants are currently the favored method for alleviating negative emotions, but no antidepressant makes a person happy. On the other hand, Buddhist meditation and mindfulness, which were developed 2,500 years before Prozac, can lead to profound happiness.

Meditation may not be a best-kept secret for much longer.

Over to you. Comments very welcome!

Related articles

Two quick, easy meditations to get started

Buddha & the brain

Mind-matter connection

 

 

 

 

Your mind is empty (even if it doesn’t feel like it) …

Do you ever feel as if your mind is crammed full of thoughts you’d rather not be having? Or stuck in painful places, as if your thoughts Emptiness of the mind 1are thinking you rather than the other way around? Dragging you around with them wherever the heck they feel like it, even when you’d rather be somewhere else? And seemingly fixed and intractable even when you’ve been trying your darndest to change them?

I don’t want to spoil the plot so soon into this article, but I think I have to … your mind is empty! And by that I mean not that it is empty of thoughts, as it probably isn’t very often. What I mean is that your mind doesn’t exist from its own side, it is not real — it is mere imputation or projection or appearance of mind.

This means that we can, and one day will, totally break free. As soon as we realize the ultimate nature of our mind, its emptiness, we will be able to do whatever we want with our mind.

In Geshe Kelsang’s 23 books, I would say that there are more actual pages devoted to the emptiness of the self, the body, and other phenomena; but he has touched on the emptiness of the mind in various places, giving us more than enough food for thought. So I have been wanting for some time to share some ideas because it is — perhaps literally — such a mind-blowing topic. And I find it incredibly helpful personally.

My plan is to talk some about the mind, then about emptiness, and then about the emptiness of the mind. I have no idea at this stage how long this will take or whether I will ever get to the end of it, but here goes …

Sunset Hill 4First, some chillin’!
  • Good idea, maybe, to start with a little meditation to get us into the mood for reflection. For this is a PROFOUND topic 🙂
  • Get into a relaxed position and simply enjoy that you are here doing this, whatever “this” ends up being. Breathe out whatever is on your mind, letting it go, clearing out the mind with each gentle exhalation. Allow your mind to quieten, become more still.
  • Then experience your inhalation as radiant, clear light that has the nature of peace, breathing it right into your heart chakra. You can mix your mind with this breath, allowing your awareness to be drawn down into the heart with it.
  • Feel that you are now centered in your heart, not your head. Gradually shift your focus so that you are simply enjoying a peaceful experience at your heart.
  • Within that space, we’ll do a thought experiment. Allow a thought of your mom to arise.
  • Ask yourself: “Where is this thought or awareness of my mother? What is it? Can I find it anywhere in the physical world? Does it take up space?” Sit with the answers that are appearing.
  • Let this thought dissolve into an empty like space, an inner clarity, in your heart. This has no shape, color, or physical properties whatsoever. And it is awareness, knowing or cognizing moment by moment. Abide with this sense of peaceful clarity for as long as you want or can.

From that brief thought experiment, what sense did you get of the awareness of your mother? Could you find it anywhere in the physical world? Or was it formless, immaterial, sort of a different dimension?

We subjectively know already that our consciousness is non-physical. How? Because we are using it day and night and can turn inward to observe it in our own experience, as in this brief experiment. All our thoughts are formless, they don’t take up space, we cannot find them in the material world.

The ghost in the machine?

Which begs the question, how do we not fall into Descartes’ mind-body dualism in which there are two distinct realities, that of mind and that of matter? Since Descartes’ time, Western psychology has been talking about the “problem of consciousness,” for formless subjective awareness cannot exist, it must be an optical illusion of the neurons or something, for if it did exist how on earth would it interact with matter?

ghost in the machineThis apparent problem of the impossible or unproven “ghost in the machine” has led generations of Western psychologists and philosophers to feel the need to reduce things to the material and come up with explanations of how the mind must arise from matter, or form, most notably the brain. If we cannot observe it with the five senses or equipment used by the five senses, it doesn’t exist.

This intellectually-formed reductionist or materialist view of reality has caused no end of trouble if you ask my opinion, not least fixating people on the life of this body alone; yet is based on an unnecessary assumption. No accident that phrases like “It doesn’t matter” and “It’s immaterial” or even “Never mind” have been coined; they are reflections of this dismal dismissal of formless awareness. However, immaterial awareness matters a very great deal, and in fact creates our entire reality. If anything, form arises from mind, rather than the other way around.world creates mind

According to Buddhism there is no problem with positing two primary realities, material form and formless mind, and these can easily interrelate, interface. In fact, they already do, for they exist in a state of mutual dependence. There is no need to fear a ghost bumping about in a machine.

There is no duality or separation between our mind and the world. Why? Because our mind and our world arise together.

Imaginary line

What this means is that our world arises as an appearance to our consciousness. We cannot find a material world outside of the mind. The world does not exist inherently or objectively, in the way that it appears to us at the moment. “Emptiness” in Buddhism means that the world, we ourselves, mountains, books — none of this exists from its own side, objectively, or, if you like, outside the mind.

And it also means that the mind exists in dependence upon its objects, the world it is perceiving. Which means, as I said back at the beginning, that the mind is also empty of independent, or inherent, existence. Which means you can learn to do whatever you want with it. (More on this later).

There is always a dependent-relationship between our mind and the world, the world and our mind. We are drawing a line between me and my consciousness over here and the world over there and, through this ignorance, we have duality. We experience an always moreorless disconcerting gap or separation between ourselves and our worlds.

mind matter dualityBut this is an imaginary line because matter and consciousness arise together — you cannot have one without the other. There are not two “distinct” realities, as in inherently existent realities — there are two realities that are mutually dependent. Understand this, and the whole problem of dualism goes out the window, leaving us with the possibility of a blissful, non-dual experience of reality.

I’ll attempt to share some practical examples in the next article on this subject. Meanwhile, your observations are most welcome.