Wrenzai’s Philosophical Spiritual Journey (in short)

I had my first “realization” when I was eight, as I was lying on my back out in a wheat field near our rented farmhouse in Aloha, Oregon. I sensed, I decided, that there was no god in the sky and no god perched over in the walnut tree and that the people, my parents and all the other people in the world, had made up all the stories about God, Soul, Heaven and Hell, etc., and that to believe as others do would be to become a blind follower of arbitrary human constructs. I didn’t have this realization in exactly these words, but the sense or sensation was there, sharp and clear.

Crows Walking on Water

This was a life-altering, perspective-founding experience for me, because in that moment I consciously penetrated the nature of human civilization and psychology. I knew I was alone in the Universe, and I knew I would always rely on my own view of “the nature of things.” I would never take anything at face value and always remain skeptical of the claims of humans. Seeing is believing. I would have made a great scientist. I settled for poetry.

Living in a Tree

From there I drifted along as a social agnostic till I was 27. It never seemed important or useful to me to argue about beliefs with others. And in those days, the mid to late 70s, people weren’t discussing such matters much anyway. One evening I was soaking in the tub when I had my second realization. I called my girlfriend to come into the bathroom and told her I just realized I had no real, conscious philosophy and that it was time for me to “get one.” As I was attending classes part-time at Portland State University, I began taking philosophy classes. When I took the class entitled “Existential Literature,” I knew I’d found my major affirmation. Perhaps my interest in Existentialism derived from a kind of nihilistic tendency to undermine all the structures, rules, and delusions of religion and even of some Western philosophies, but the real reason is my love of the potential in my fellow humans. I read Camus, Sartre, Gide, and de Beauvoir, mainly, which helped clear the psychic air for me. But I was irritated by the fact that humankind—thinking, reading, critical-minded humankind—found the conclusions of godlessness, soullessness, and afterlifelessness to be so unbearably negative. They couldn’t live with it; it was too bleak.

Nature

That’s when I began to meditate, reflect, think logically, and write in order to find the positive in Existentialism. Thus I coined the expression “Positive Existentialism.” In other words, I realized that only when the whole of humankind can come to realize that we’re “grounded in Earth” can we work together to create a better world. Sartre’s final words really helped here, that “with freedom comes responsibility.” Since we can’t depend on supernatural beliefs, beings, or practices to help us, then it’s up to us to take action to create a better world, here and now. My idea of Positive Existentialism has come in handy with students and others who come to me saying, “Why do anything? I’m just going to die anyway.” I’d reply, “Why not set out to do everything you dream of doing? Why not fulfill your potential, be the best you can be? You’re alive here and now, and this, for all you know, is your one and only opportunity. Besides, would living forever be reason for you to do everything you otherwise can’t bother to do because you’re going to die anyway? Sounds like a cop-out to me.”

Nurturing

A couple problems came up. One was morality and the other was free will. Larry Bowlden, who was the PSU Philosophy Department head and who was teaching the Existential Literature class in 1977, said that maybe morality is based on intuition, that we know intrinsically that’s it’s bad to kill one another. Ah, survival of the species, of course! Later, I found a page, which I used as a handout in some of my college intercultural communications classes to build unity, that translated and quoted fourteen versions of the Golden Rule, each from a different religion. The Golden Rule, religiously and secularly, is a universal. It was then that I realized that universals, principles, and ideals that no one can argue with and that can be found in all religions and practical philosophies is the answer that the Existentialists did not deliver.

Search for Universals

As for free will, I came to realize that even the humanist, secularist, iconoclast, and/or atheist must accept certain unknowns. Do we have free will? Or is it just an illusion? I choose to believe we do have free will and are not simply driven by fate or providence or mechanical chains of events in nature. Otherwise, the world wouldn’t be changing so quickly. Many strong free wills are in conflict. So I came to accept, as bottom-line in my thinking, that morality is inherent, that free will exists in humans, and that humans must inevitably make choices. And if we must choose between dying (or killing others) and living a productive life (and not killing others), we must choose the latter. Many years later I found affirmation for this idea in Plato’s concept that the Form (or Idea) of the Good is the ultimate object of knowledge. The human mind cannot compare seeking good and seeking bad without ultimately choosing to seek good. Good is shinier. Not that we don’t backslide now and then.

Most of these thoughts began to emerge in my 40s, as I was building a cabin in the woods.

Beauty Not to Be Accounted For

Zen Buddhism came to me first from my Grandma Glenda, who was into the esoteric (Rosicrucians, for one). There was an atmosphere of peace amidst exotica in her home. There were Buddhas and books on the Far East, incense and Chinese checkers. But it was reading and writing poetry, years later, that led me to ancient Chinese and Japanese Zen (Buddhist) literature. That was in the 90s. I was 45 or so. And it was Zen poetry that led me haiku. (Note: I should mention that I “killed the Buddha,” which is an expression referring to a famous Zen koan, some years ago, so now I simply refer to Zen.) Positive Existentialism was the perfect secularization to set me up for Zen. Once I had the philosophical reality in place (nature only), how could I find peace and purpose in that reality?

Play

Zen is psychology, all about the mind. Thus the emphasis on meditation. Some would call it self-psychology. And it is. It’s just not overly analytical. A good way to think about it is to focus on the idea of “universal mind.” This is why I like Buddha, because it wasn’t supernatural beings (who in his dream were merely tests of his enlightenment) by which he became enlightened; it was by transcending them and achieving a sense of universality in the face of the particulars of earthly existence, including the fact that we must die but just don’t know when. He realized that our fears and desires were our burden and that we need only to rid our fears and desires to be free. In Universal Mind, one can imagine one’s death, one’s not existing, and feel equanimous at the thought, even breathe a sigh of relief. This goes for all fears, desires, and other forms of monkeymindedness. One can let go of all these vanities.

Lifeguard on Duty

So there are different kinds of meditation, each of which may be related to different brain wave states. One says, Clear the mind; seek emptiness. Another says, Attune your five senses to your body or to the outside world. The last says, Observe your thoughts; notice them, but don’t argue with, chastise, or dwell on them. Simply let the mind observe the thoughts as they pass (the mind is not the thinker but the observer of thoughts). Without being analytical, the mind will note the trouble spots. Adjusting the mind will come naturally this way.

If only haters could observe and note their hateful thoughts they’d slowly fade away (the thoughts, I mean)!

Universal (meditate on this)

Two other problems came up: One is existence itself and the other is the human need to believe (in something or someone). I know Zen talks about nothingness, but I’ve come to think that this nothingness does not imply that matter, energy, space, and, by extension, life don’t exist. Nothingness can be conceived of, only by something, someone, a mind, and in relation to somethingness (think yin and yang here). So I choose to believe that, bottom line, we exist, we have free will and must choose good, ultimately, we are inherently moral, and we need to believe in something. These are my points of faith (but I eschew the word “faith” because the Evangelicals have monopolized and narrowed it). I was helped with the latter problem by Jung and Campbell. Jung said humans need to have a mythology to believe in. Campbell showed us that different tribes, cultures, religions, and stories contain many of the same elements, or archetypes. He posited the idea that these myths, symbols, patterns, and archetypes reflect the presence of psychic organs. While this idea may be helpful to account for common beliefs among diverse cultures, I’m not sure that this knowledge makes overcoming our worst inner selves any easier. If we have an incorrigible psychic organ called Trickster that regularly gets others into trouble, should we, or can we, overcome him?

Just because one doesn’t believe in the supernatural doesn’t mean one can’t have beliefs, healthy beliefs.

The Knave, the Foolish King, the Human Imagination?

As for the inherent need to believe in something or someone, I believe that beliefs themselves are completely negotiable. Thus my final thesis: I believe that the highest faith we can have is in our selves and one another, to become better human beings and create a better world. This is my belief that supersedes all others in my world. It’s a lot to believe in, and, considering the mess that is this dangerous world, a long ways off. Believing in a supernatural being about whom we actually know nothing is infinitely easier and may be a way of shirking our responsibilities on Earth.

Etna (volcano)

Did I mention “absurdity,” the “absurd hero”? Thurber’s moth, Voltaire’s Candide, Cervantes’ Don Quixote, Chance the Gardener in Kosinski’s Being There? There’s a lot of cowardice in believing in the given paradigm; it’s much bolder and deeper to believe in the nearly impossible.

One With

Copyright 2017, by Rick Clark

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Stuck in the Moment!

Ever since the early seventies, folks have spoken dreamily of being in the moment, aka living in the moment, being in the here and now, going with the flow, etc. Since then, they’ve returned to nature, tried transcendental meditation, and practiced yoga, and they’ve heard and repeated the lofty aspiration to live in the moment as if it occupies their every thought, as if they’ve mastered the here and now and dwell here interminably—as if they reside forever in some eternal Nirvana. But I was always a little suspicious of their aspirations, since, speaking for myself, I’ve found it almost impossible to escape the moment.

Just us turtles here!

Just us turtles here!

When I was a child, I couldn’t help but live in the moment, as I was so completely mesmerized by the present world shimmering, dripping, whirling, singing, fluttering, crawling, and leaping through space, along the surface of Earth, the ground, or emerging from water then diving back down into its depths, or soaring to heights near invisible. This being-in-the-moment skill was innate, or compulsive, as far as I could tell.

What is this big pink creature I've landed on?

What is this big pink creature I’ve landed on?

And childhood wasn’t the end of it, either. I continued to be as attentive in my twenties. Not only was I still wholly fascinated by nature, all the vibrancy of life shimmering about me, but now I was also as attentive to women, how they looked, how they moved, how they responded to me or not, how they felt when they held me—all the physical pleasure I experienced (now only my wife gets my attention). I was so there! I was so inescapably trapped in the moment by my fascination with all that moved and glowed around me that I had no thought for the past or the future. Nor was I plagued by actual thoughts made of words that I could remember and recite or write down, for that matter, actual syllables pitter-pattering inside my skull to distract me from nature, art, and women.

Do the winter birds dream of spring?

Do the winter birds dream of spring?

Fact is, I didn’t manage to make any headway out of the moment and into some other place called “not living in the moment” in my thirties, either. Only, by this time, I was living in the moment of my travels, hooked on the ephemera and colors of exotic culture and other-worldly fish and birds, and, yes, women with new and intriguing appearances, movements, and scents. Where else was I to go besides where I was? How could I think about those people and places where I wasn’t, about my old home, my friends and family, far away on another continent, when I was confronted with so much eye-riveting, sense-engaging life and energy around me exactly where I was?

Early morning reverie...

Early morning reverie…

Might I add that in my forties I was little better about owning up to my responsibilities to step out of the moment and into that place where my thoughts, memories, worries, and expectations might take me to someplace other than where I was. I was a complete failure in my forties at escaping the present moment, at living elsewhere than where I was. Thus I give myself a D- for effort!

Are we like an unborn bird in a shell?

Are we like an unborn bird still in its shell?

I was so addicted to the present that I took up reading Zen poetry, mostly translations by ancient Chinese and Japanese hermit monk poets who lived in caves or stone or wooden huts with thatched roofs—who were the masters of living in the moment, who made an art of being here and now. I read and reread them living in their moments, because their moments were just like my moments. For this failure, I kicked myself altogether out of the school of “not living in the moment”!

Ryokan, (Taigu) Zen monk hermit poet, lived a strict Buddhist mendicant's life.

Ryokan (Taigu), Zen monk hermit poet, lived a strict Buddhist mendicant’s life.

Even in my fifties, even after I’d gotten married, gotten a masters, built a house, taught college English for many years, I still slipped back into the moment for hours, days, and weeks on end, hardly coming up for air in that other world of elsewhere and otherwise, where I could wring my hands, or pat myself on the back, or gloat till I was bloated, or worse, lose my bearings or forget what my hands are doing—which I have to say is what’s happening to me now as I seem finally to be breaking my inexhaustible ties with the present, slipping away a foot or two or even a psychic mile on occasion, wondering what it was I came upstairs to get, etc. I’ve become so absorbed with my own thoughts that I’m missing the whole world around me.

Do our bodies leave our minds behind?

Do our bodies leave our minds behind? Or the other way around?

Mostly, ironically, I’ve been working—and working more, at this and on that, so that I might have my old moment back, so that I might slip back into that saddle and ride like a wild-man upon the horse of my body, feeling every atom brush against my skin, hearing every warble inside the thrush’s song, smelling the earthworm crossing the rainy road and the slowly rotting camellias lying crumpled and bruised on the deck, tasting the dried-hard currant in the Irish scone, sensing my muscles rippling and sliding over my bones, feeling more alive than I’m likely ever to feel again. If only I can slow down once more and forget the past and the future (they’re still there, but only in the mind and in the changes we’ve made to the world around us—hopefully for the good) without succumbing to dementia or mindless lassitude.

No thought but what she's doing!

No thought but what she’s doing!

Still, now and then I dabble my little toe in the chilly moment. I watch an ant tussle with a fly’s wing or memorize the shape of a newborn purple plum where once a blossom blew, and I’m delirious to have returned. The moment welcomes me back—I’m so here again!

Like the sign says...

Like the sign says…

Meditation and the Arts

Writing poetry and playing violin teach concentration, mindfulness, and non-attachment.

The violinist experiences a kind of samadhi “in action” when she achieves the full expression of her playing. She must be wholly mindful to the act. She concentrates her whole life energy on moving the bow hairs across the strings to make her instrument sing. Put another way, she inflects the body so as to project, with full power and nuance, the melody or musical figuration. In so doing, she eliminates all bothersome distractions beyond her focus on making beautiful music and detaches herself from all thoughts outside of playing violin, including irksome self-recrimination and unnecessary self-criticism. She transcends being too concerned with audience response, especially the feeling that she’s failing them in some way or is inadequate to the task of entertaining and moving others.

Every fiber present in this playing....

Every fiber present in this playing….

Writing descriptive poetry involves a similar approach and makes for another good example of how yogic or meditative approaches can be applied to other activities. Sitting by the lake, I watch a female bluebill duck hesitate at water’s edge, then clamber up on to the bank beyond my legs. I see that her beak has a metallic blue tint with a few subtle orange spots and that her fine white and brown markings are quite symmetrical from side to side. I see that her feet are of an unlikely, almost “man-made” orange color. She jabs with her beak at a blue-and-black-striped dragonfly perched on a blade of grass. Misses. She waddles by, disappearing behind the bench where I sit.

Female mallard

Female mallard

As I watch, however, observing the duck in detail, feeling perhaps what it might be like to be a duck, to desire to eat a plump, “wingy” dragonfly, to rip up and choke back green grass with a toothless beak, I do not produce these words in my mind; I do not distract myself with language and “being” descriptive. I save all that for later, for that moment when I shift into “writing mode.” I simply watch, absorbed, even mesmerized, by the image, by the presence of “duck,” in me as much as outside of me. I’m taken by the “natural world” in action (the premise here being that all life, the whole world, is real and valuable and worth attending to). I abandon myself to the world; I do not resist. I do not keep myself separate, distinct, or even “detached.” Rather, the world absorbs, encompasses, and “possesses” me.

Taste the wings

Taste the wings

So to the world, as both “object” and “subject,” I give myself, wandering along the path of meditation on the journey toward “wholly being.” Such reversals of view are a way of practicing non-attachment to self and to other than here and now.

Finally, if I’ve been struck deeply by an image, if I want to explore the image further with words, I pick up my pen and write. This shift of focus to language and writing can be its own form of meditation. Some poems, in fact, like some musical pieces, are actually called “meditations.”

Hand, writing

Hand, writing

Thus all actions one undertakes in life in which quality is the concern— achieving some sort of ideal experience or expression, including doing everyday chores, running errands, carrying on personal interactions, and performing tasks at work—ideally involve the same approach of mindfulness, concentration, and non-attachment. Meditation is a state of mind that we can carry throughout our day.

Sweeping makes for great meditation.

Sweeping makes for great meditation.

the duck snaps at
the dragonfly—we get it
when she misses

Meditation on Meditation: A Rhapsody

Always I long for something other than here and now, yet such a longing according to traditional and contemporary spiritual trends is a kind of illness. Be here now and all that spume. Lovely but impossible ideal, I’m afraid. Even prepping a class, I cannot help but picture those student faces, swallowing my program, my ideas even, lifting their eyes to lines of prose or pen to paper…

Drake Snoozing (Crystal Springs Rhododendron Garden, Portland, Oregon, March 2014)

Drake Snoozing (Crystal Springs Rhododendron Garden, Portland, Oregon, March 2014)

Now is as empty as a pocket I futilely strain to fill with the coins of my eyes and ears, with my whole being…

There is meditation formalized and meditation that serves the purpose at hand—one way or the other an altered, relaxed state of mind that allows the other, the here and now, to intercede on the past-and-future-occupied mind….

I have watched—I have become—waves crashing, one upon the other, spilling up the beach toward my feet, felt the disorienting grate of upward rush and backward wash, been nearly thrown to the sand at the height of this conflictive coming and going merely abandoning my eyes to this other world, this other possibility (for all possibilities exist in reality, if only for a moment in the mind)….

Vast Sea and Rocks (Cannon Beach, Oregon, March 2014)

Vast Sea and Rocks (Cannon Beach, Oregon, March 2014)

One might say total abandonment to reality may bring the caesura of reality, certainly caesura of consciousness of reality. Total abandonment to sight and sound bring the unknown, the frightening, as for the cat for the first time thrown into an alien world, for the first time set down on the beach beside the thundering waves, all bent-eared and wide-eyed, tensed to avoid a sensed end of his life.

Red Sea Contemplation (Cannon Beach)

Red Sea Contemplation (Cannon Beach)

And I have lost myself in the flight of a seagull in my reverie, lost myself in casting off my own contrived reality that I superimpose on the true underlying reality that exists independent of me, independent of all “conscious” creatures. Lost myself in the seagull’s wings, in wind-veer and gust-loft, become those yellow eyes scanning the broken carapace of a crab, the starfish rotting on the beach below. Been to the center, the beginning, of the universe, a cerebral cosmologist, to the Big Bang on the verge of Banging Big, the Big Bang Banged and blasting outward, been to cell and molecule, to atom and electron, to quark and back. Infinity is no stranger to the childlike mind.

Raindrop Circles (Seattle, May 2104)

Raindrop Circles (Seattle, May 2104)

And I have held your heart beating in my hand. But unintentionally, for how can I sort through what occurs intentionally, and what unintentionally, in or to my mind? Who can say I thought this or that thought on purpose and know for sure it didn’t merely happen of its own accord, that my every thought is not merely the cresting of the wave of all thoughts that have risen and rushed forward in and with and all around me and the whole of thinking, of mutating humanity. Or finally to finally conclude and forever as long as I can hold the conclusion that I know I will a thought independent and exclusive of all other thoughts—a unique thought! That reality is not merely my greatest, most complex meditation on nothingness, that all I sense and feel and think, I only think I sense and feel and think! I only think I think!

Waves of Clouds (Washington Coast,  April, 2014)

Waves of Clouds (Washington Coast,
April, 2014)

Still, how can I question all I am and do and know and have? Ah, the QUESTION is all! Knowing, as big, as small, as sure, as flimsy, as up for amendment or as momentarily stable as it is, is vanity. To know, to think one knows, is to lack humility while to question is to lie steadfast beneath the exploding stars and widen the eyes. And to name is a feeble attempt to get on top of, to get under our feet, that which crushes us beautifully. No matter how critical I become of the world, of others, of myself, I must make way for the blossom to bloom, the colors to mix and re-emerge, to reinvent themselves, wherever they are, within or without.

Twig Entangled Night City (Seattle, February, 2014)

Twig Entangled Night City (Seattle, February, 2014)

A marquee to the south ripples light in a window to the north. What need have I of a first order of reality? The speakers have lips, the lips another’s song, the song itself a tiny echo of yet another reality. What a surprising luxury, flesh! Still, the sun becomes a thought, the moon a peaceful dream.

Moonlit House (Washington Coast, March 2104)

Moonlit House (Washington Coast, March 2104)