Studying the Space-Time Continuum: Maybe Time Can Reveal the Timeless, Our Limits Can Reveal the Limitless

Traveling can do so much for us. So many people have written about how much they learned from other cultures, and themselves, by leaving behind the known, the culture they grew up with, and immersing themselves in another place. I love listening to Travel with Rick Steves on NPR, or reading travel books by Pico Iyer. When I was in College, I took 4 months to hitch-hike through Europe. It was one of the most formative times in my life. Same with being in the Peace Corps in Sierra Leone, hitch-hiking across the US, traveling with my wife for a month in Greece. But since COVID, I haven’t traveled very much.

 

And it’s not just that we learn from where we arrive. We can learn from the mere fact of moving from place to place with awareness.

 

We frequently get caught up in one place or way of doing things. We look out the window of our home, maybe into a garden, street, or city. Maybe we enjoy it, maybe not. But we create a momentary identity space. And then we might lose touch with how the yard or garden spreads to the hills beyond it, or to the street and the city, or neighboring nations.

 

I walk almost every day and pick a route, places to go and see, but really, I could go almost anywhere. I’m limited only by my concept of what the walk should be. Our ideas about what we’ll meet on the road can limit how and what we greet.

 

There’s space, miles, and there’s time. We might want to go someplace. Go to a doctor, visit a friend. And we want to be there now. We want to “cheat” space by speeding through time, by driving faster, or diverting ourselves with music and podcasts as we move, so we don’t feel “are we there yet?” Driving can be a good time for music and such. But time and space, as Einstein and others have shown, cannot be separated.

 

Buddhism and other spiritual and philosophical approaches share a similar perspective yet turn it in an engaging direction. They remind us change is constant and everything impermanent. Dogen Zenji, a Japanese Zen teacher, poet, and philosopher said we, all things, are time. “Time itself is being.” “The time we call spring blossoms directly as an existence called flowers.” In this moment, I am dependent upon and enmeshed with all beings in all time.

 

Driving, or that time in the airport or those minutes in a subway, can be a great opportunity to learn from others. By being mindful of our feelings, we learn an important lesson about ourselves and how we experience time. Of course, what we learn traveling we can learn anytime we pause to study ourselves. But traveling makes time and change so obvious.

 

Dogen said, “Do not think that time merely flies away…If time merely flies away, you would be separate from time.” Imagine driving a long distance. Just a few weeks ago, my wife and I drove 8 hours to visit my brother and sister-in-law. And I noticed the obvious⎼ when we’re driving, we’re always moving. Then we stop, get out to pump gas or go to the bathroom. And internally, we’re still on the road; or still focused on a destination other than where we are. So, when we stop, it takes effort to feel that moment in that space. We’re not fully alive to where we are.

 

We often mentally limit ourselves to what’s within our skin or conceptual border, so everything else is considered outside us. Our culture trains us in such limitation. It also trains us to think of time as moving in a linear fashion abstracted from us and the rest of existence. This exaggerates the borders or spaces between us, and between here and there. Yet the universe is open. We have to re-train ourselves, so even the limits are ways to touch the limitless….

 

*To read the whole piece, please click on this link to The Good Men Project.

 

**The photo is from Delphi. Greece.

Instead of Shrinking Our Lives, Expand Them: Going As One United Being into a Beautiful Day and Into that Good Night

Why does feeling the sun on our face, or even seeing it out the window, create a sense of happiness?

 

Most of us love it when, after days of rain or cold weather, the sun is visible, and the sky is clear. Especially in the spring, and the blue color just goes on forever, the day is not just physically but emotionally brighter.

 

Of course, if there’s been a drought or we’re allergic to the sun or worried about skin cancer, that spoils the fun. But a sunny day? We use that as an expression of being happy; or a sunny disposition as being positive, uplifting. Or we see the sun and feel that, as we look up, for now at least, we can enjoy a moment. We can allow ourselves a respite before the clouds move in.

 

And sometimes, we can find a sun living in ourselves. Or we might find a sense of quiet presence or get absorbed in something we love. Maybe it’s writing a story or meditating. Or we’re practicing a martial arts kata, dancing, listening to music, or walking next to a waterfall, and we’re gone. There’s nothing left of us but the creating, the kata, the dance, the music, the waterfall. It’s so amazing that we can feel most ourselves when, as the 13th century Japanese Zen teacher Dogen Zenji put it, we forget ourselves in action.

 

Contemporary Zen teacher, environmental activist, and author David Loy put it very clearly for me in a recent talk. When we do something not as a means to something else, or to get somewhere else; when we do an activity for it-self, not for what prize we may get from doing it, we can be transformed. We cease to be self-conscious and become more deeply conscious. We become sun conscious, activity conscious; we become more aware, more mindful of how one action, emotion, sensation, or thought flows into the next and forms our quality-of-life experience, so we can adjust, deepen that experience. In his talk, David Loy illustrated his point with the explanation of Karma yoga, the yoga of action, from the Hindu spiritual classic, the Bhagavad Gita. When we do something without being attached to the results, but aware of the rightness of what we do, we are more likely to be transformed positively by the action.

 

When we work for social justice, for example, we do the best we can, being as strategic as we can. We want to create better conditions in the world and make a difference; but our personal achievement is the action itself that we take. No matter what we do, we are most likely to have good results if we focus on doing the best we can, now, and not on worrying about the future or how far away it is.

One passage in the Gita says:

“You have a right to your actions.

But never to your actions’ fruits.

Act for the action’s sake.”

 

I remember, when I was teaching secondary school and students read this passage in the Gita, they at first disagreed with it, or disliked to it. They asked, “Why not be concerned with the fruits of our actions? When we do something well, don’t we deserve praise? Don’t we want to foster a concern with the fruits, or at least the ethical consequences of our actions on the world?” …

 

*To read the whole article, please go to The Good Men Project.

Models of Who We Might Be: Finding the Quiet that Reveals Truths and Informs Our Voice

We are all influenced by others, constantly, and more often than we like to admit. It doesn’t matter if we’re young or old or the time or place. When we’re with certain friends, we act and respond one way. When we’re in school or work or with parents, we present ourselves differently. As the philosopher Aristotle said, we’re political or social beings, even the shyest and most independent of us.

 

Yet, even surrounded by others we can feel alone, isolated inside our heads as if our joys and pains were what separated us from others, not united us. We might breathe in and out as if each breath secluded us from the world instead of weaving us together. Our minds can feel filled with static when we haven’t learned how to adjust the channels to a receptive station.

 

The French philosopher and author J. P. Sartre had a character in his play No Exit say that hell is other people. What if this hell was caused by an obstructed or inauthentic view of our self? What if we had a model to follow who could show us how to live and think in authentic ways that are now hidden by contemporary culture?

 

And sometimes, there is just silence inside us, which can be frightening⎼ or wonderful. Frightening as it reveals that so much is unknown and unknowable, not as set and secure as we might like it to be. And other times, silence is welcome, calming, freeing, or exciting and full of possibilities. What if there are models out there of how to hear silence as the natural sound of mind in tune with the world?

 

I was recently in a bookstore and found The Socrates Express: In Search of Life Lessons from Dead Philosophers, by Eric Weiner. It is about dead thinkers, mostly men, mostly white, unfortunately. But the book is fun to read and examines not only what the philosophers said but who they were and how they lived.

 

Socrates was a monumental figure in Western thought, and in my own life. Or maybe it’s just the myth of Socrates. Because he died 2421 years ago, and he wrote nothing. We know him only through what others said of him. It’s not the living person that we know but an image carved by history to serve our collective needs. Or maybe he has become what  psychiatrist Carl Jung called an archetype or pattern of thought and behavior that can guide us to develop ourselves psychologically, morally, and spiritually.

 

Weiner depicts Socrates as a practitioner of what Buddhists call “crazy wisdom,” someone who casts aside social norms, risking everything to jolt others into new understandings. And he did risk everything. At the age of 71, he was imprisoned and forced to commit suicide by the authorities of his home city of Athens, supposedly for corrupting youth, but most likely because he provoked questions people found uncomfortable….

 

*Please share and go to the Good Men Project to read the whole post.

When You’re Feeling Stressed and Out of Time

At the end of anything, whether it be the school year, a vacation, a meditation, a relationship, we need to do the best we can to let it end. Part of the reason accepting the end is so hard is that we never fully begin. There are still things we feel not done. The end can arrive mysteriously because we never fully grasped or embraced the beginning.

 

For many years, when I was a teacher and May rolled around, the end of the school year would feel like a surprise. What once seemed like a tremendous length of time was now almost gone. Earlier in the year, I had to think carefully about what to do to fill each class period. Now, there was too much to do and not enough time to do it all. Maybe part of me just did not want to let go. The once lengthy year was over too quickly.

 

I remember vacations I did not want to ever end, or conversations, concerts, a sunset over the Caldera in Santorini, Greece.  I felt this moment might never come again and I wanted to hold on tightly. Or I felt I had missed something or I preferred where I was to where I was going next. I thought of the place or action or person as responsible for my state of mind and so to let go of it was to lose part of who I was.

 

When you feel the crunch of time or the weight of responsibility, take it as an opportunity to learn how to face a challenge and assert your ability.The calmer you are and the clearer your thinking, the more you can do.

 

If you’re a teacher, realize students are feeling every bit as strapped for time, stressed, maybe anxious, as you. If you’re a student, realize teachers, although more experienced, might feel a stress similar to your own. When you open up to others, you open to yourself.

 

It is so easy to get lost in worries. Worry, stress, anxiety are forms of feeling threatened. The end of the year can give all the thoughts and concerns that you didn’t deal with over the year or didn’t deal with as well as you hoped, the stimulus they need to burst into the open and be revived.

 

To reduce the stressful feeling, if you’re a teacher, besides being very clear with students about what is due when, and helping them figure out how long different assignments might take to complete, talk about stress levels and anxiety. Talk about planning and how taking action is one way to lessen anxiety.

 

It is not just deadlines that cause stress, but how you think about them. You knew for months about most of the work you now face. The end of the year brings up the end of anything, or everything. You feel judgment day is almost upon you and the power of judgment is in someone else’s hands, not your own. You feel threatened or you feel the image you have of yourself is threatened.

 

You might feel not only less capable but more constricted, and so no longer do the things that normally allow you to let go of tension. You feel anxious because you have lost touch with your own depth and want it back. You have narrowed your sense of who you are to who you fear you are, or to how you fear others might see you.

 

But take a moment to breathe in and think about this. To know an image is not right, you must have a notion of what is right. Without a deep sense that there is so much more to you, you can’t recognize how this feared image is a diminished one. So, instead of believing judgmental thoughts, question them. Teachers, remind students, and students, remind yourselves, of your own depths.

 

To counter feeling time-poor, slow down. Give yourself a few moments each day to close your eyes and breathe calmly, mindfully, or look at something beautiful, or exercise with intensity. By giving yourself time, you feel time-rich, that you have time to give. You feel more in control.

 

Practice noticing stressful sensations as soon as they arise. Close your eyes partly or fully and take a breath in; then let the breath out. When you inhale, notice what you feel. Where do you feel stress? Anxiety? Just notice it.Then exhale and feel your body relaxing, letting go of the breath, letting go of any tension.

 

Noticing the stressful sensations as soon as they arise, and switching your attention from the story you tell yourself about stress to your physical act of breathing, can interrupt the stress response and interrupt fear. You feel your life is more your own. You feel more capable and alive.You feel present. You begin each moment fully so you end fully.

An Open Mind

 

I was recently meditating, at home, in the early afternoon. Outside, intense snow squalls alternated with a few minutes of sunshine. Schools started two hours late that morning because of the weather, and before meditating I had wondered if the after-school class that I was supposed to teach would be cancelled. I concentrated on my breath and soon became calm and focused and lost all sense of school and snow. Then the phone rang. My wife picked it up somewhere in the house. I couldn’t hear the conversation but knew it was the school calling about the class and I began to wonder, again, if it would be cancelled. I tried to return my focus to the breath, but couldn’t do it by increasing my concentration. So, I tried another strategy. I made my response and interest in the call the object of awareness. I simply noticed what was there, in me, without judging it. That did it. My mind calmed.

 

By shifting attention to what was there in my own mind and body, and being open to it, my mind became the state of openness. The result was both calm and insight.

 

Why do I have this drive to have an answer? To know is to hold information in mind and be able to use that information, to comprehend and own in myself. Even more, it is a drive for a concept to fit reality into, or this is one way to understand it. In the past, I thought that the drive for answers was a common and primal human drive. It was part of learning and growing up; humans were naturally driven to better understand the world and themselves—unless it was educated out of them. And putting what you knew into words to form a worldview was part of developing an identity.

 

You create explanations and stories to order your life. Having an explanation of any sort is often more important than its accuracy. Thus, you feel uncomfortable when you don’t-know. You take it as something missing, a lack, a hole in your universe. You then hate not-knowing, as it leads you to worry or feel anxious. Part of the joy of solving puzzles or watching a mystery movie is that, for a moment, you feel the anxiety of not-knowing, but in a controlled way. You prove to yourself that this situation can be faced and overcome. It is like an inoculation against fear. The puzzle creates just enough anxiety that by solving the puzzle you demonstrate your control over not-knowing.

 

But this day, I realized this explanation was not enough. I dislike not-knowing only to the degree that I am wedded to an outcome or idea, only to the degree that I cling to one answer, fear another, or think I am only capable of handling certain types of situations.

 

It is easy to cling to ideas, and think knowing is only about putting experiences into words. You value the memory over the “thing” or experience itself, the story about your trip to Africa in the past over the experience of a moment of your life right now. And by focusing so much on the words and explanations, you easily lose perspective on the important role not-knowing plays in your life.

 

There is a second type of not-knowing, an experience of your world being fully there, alive, not lacking. Every moment begins with this not-knowing. If the present moment were known and put into words, it would already be past. Daniel Siegel and other neuroscientists describe stages in the formation of emotion. The first is an “orienting response.” Brain and body systems become alerted and energized. You begin to feel. Only later is memory activated, energy directed, liking and disliking begun, emotion and meaning created. In this sense, not-knowing is a step you need to go through to learn and understand anything. It is your original contact with the world. It is a non-verbal or incommunicable sort of knowing, the taste, the touch, the joy and agony of a body twisting in space, the rush of concentrated attention. 

 

In Buddhism, not-knowing is to perceive without preconceived ideas. It is to hold what you know lightly, and to put observation and experience before concept. It is a silence of concept mind so you can hear the world more clearly.

 

In the first sense of knowing, where you emphasize knowing as conceptualizing, you can miss, not fully engage in, the only moment you ever live in, the present. Your life becomes a memory, a story or explanation, and is lived almost secondhand. It is something you read about in your own mind or listen for in the words of others, not what you live each moment.

 

When you understand yourself in this almost secondhand manner, you cling to ideas and it is easier to get into energetic disagreements about points of view. When you think you know and have the explanation of an event, you feel in control. When you threaten a person’s explanation, you threaten their world. And when people in power and in the headlines manipulate information, say one thing and mean something entirely different, and lie repeatedly, even obviously, they are attempting to take away your power by undermining your sense that there is a clear reality out there. They can create psychological and social chaos. The lie is not just a lie. It is an attempt to undermine your sense of control over your life. It is an attempt to get you to live as if your life were a memory. With a truth, you can have a two-way conversation; a lie is an attempt to make it one-way.

 

To not-know in the second way, you can’t be manipulated so easily because you welcome and are fully present in your immediate experience. Thus, to be open to whatever arises in your mind, body and the world around you, and to be able to utilize both forms of knowing and not-knowing, is a revolutionary act. To face your fear and anxiety is a form of resistance to the powerful. It is to return to where all action begins and all thought is born. And that is a very powerful state.

 

*Two Resources Relevant to This Post:

Thinking Fast and Slow, by Daniel Kahneman

Stepping Out of Self-Deception: The Buddha’s Liberating Teaching of No-Self, by Rodney Smith