Many of the issues Joe mentioned dovetail with the work of trauma specialists like Dr. Gabor Mate, who recently wrote “The Myth of Normal” which describes how chronic illness and stress are actually “normal” responses to a traumatizing world.
So many of us are in survival mode. I thought it was just me after COVID and having some other personal issues, but even now when I go to the market, it seems like many people are living with activated nervous systems.
A good friend also refers to a “fear machine” in the media. Joe Martino calls it fear porn. News has always been a beat down at times but with cable news it’s a 24/7 assault on the senses.
The format is deadly: they don’t just tell you what HAS happened. They scare the crap out of you with what might happen, hasn’t happened, will never happen but might come knocking at your door. It is an onslaught of what ifs.
Why do we watch it? We want to know “what’s going on”.
What about what is happening all around us before we turn on the media? What about trees growing, birds eating from a feeder or our cat coming up to snuggle? We have all but forgotten our connection to the natural world into which we were born, and which apparently was here before we arrived.
How do we reconnect with what is beyond what we believe might be? I think there may be a “portal”.
We have been so conditioned by digital media that many of us never completely experience silence.
Quiet is hard to find these days.
The Noise of Consumerism
Besides just the news, there is the onslaught of commercials, now also on our phones and seemingly everywhere one goes. I remember in 1980 when some people were appalled by the sudden commercialization of the Los Angeles Olympics, with corporate logos suddenly everywhere.
That was just the beginning.
Now every stadium is named after a corporate sponsor, and many of us wear branded attire proclaiming our attachment to a sports team or even a brand of sneakers or workout clothes.
The philosopher and mystic Gurdjieff wrote and spoke about how “Impressions” are taken in by our senses – essentially how the environment affects our bodily functions, mind and alas, spirit.
Getting bombarded with messages about our inadequacy on social media and advertising has already been noted as taking a psychological toll on teenagers in particular.
When I recognized that my brain had mostly healed from my concussion, but that I was still frequently uncomfortable in my body, I encountered the work of Dr. Mate and did some introspection on what sorts of “wounds” my body might be holding.
I found it helpful to consider this issue in the context of the impressions I received from an early age – and actually even before birth in the womb of a mother who had just survived the holocaust.
I began to see how the feelings of inadequacy and “less than” were programmed into me by trying to please first my parents, then my fellow students and ultimately potential friends in an attempt to secure connection and self-worth.
But it also became obvious that I was far from alone with having accumulated these “impressions” and now projecting the results onto the world – often shaping my experiences in negative ways that I attributed to “circumstances.” I tried to get in touch with the anger and shame reflecting on these experiences, often of rejection, would trigger after years of probably ignoring those feelings entirely.
Conditioned Resistance to Resting
One thing that helped me begin to heal was noticing my intense resistance to resting – which I needed to do after my concussion but which the mind would not tolerate without admonishing me to “do something.”
The work of several spiritual teachers helped me address this issue.
Jeff Foster talks about being ’de-pressed’ and getting deep rest.
Jac O’Keefe and Eckhart Tolle both mention the need to stop “the movie in your head” and Eckhart often speaks of finding and making space – using a few conscious breaths to stop the voice in the head even just temporarily.
Mooji is a proponent of rest and contemplation around one’s conditioned beliefs.
And Adyashanti also advises “deep rest” in Stillness, without trying to control anything.
Jon Kabat-Zinn, a pioneer in mediation says it’s really just about letting things be the way they are.
And on and on.
Of course, it’s easy to tell people working multiple jobs or trying to balance work and family to just rest. As mentioned earlier, the whole impetus of the culture is to push through, do more, and keep going.
The Compulsion to Move with Loud Music
It’s interesting and a bit troubling to me that almost every advertisement shows young people dancing, whether they have taken a miracle pill or used the right deodorant. It shows they have overcome their inadequacy.
I happen to think dancing is wonderful, but this continuous emphasis has made it almost impossible to find quiet.
It’s no secret that now so many people are constantly connected, by phone or other device, to the Internet, constantly intruding on any moment of stillness.
Unfortunately, like many of our own nervous systems, the Internet never rests. And now with AI the prospect of a continual activity of neural stimulation now done also by machine portends the sort of chronic illness and stress that Dr. Mate talks about — getting even worse?
In his writing, Joe Martino mentions a “full bodied sensemaking” where one goes beyond the constant chatter of the mind and connects with the wisdom of the body – wisdom that Eckhart Tolle describes also as an Intelligence far greater than the (relatively smaller human) mind.
For me, that is essentially what led me to seek interludes of stillness, which I am fortunate enough to be able to find living in a senior community.
Connecting to What Receives Impressions
The mind and the body need a break from impressions. In stillness it is possible to both allow the chatter of the mind and still not get caught up in any particular story; instead taking a series of deep conscious abdominal breaths we can “clear the cache” in memory and relax.
In relaxation, we can then allow the sensations in the body to be felt rather than suppressed, and even welcomed.
We can become open to the world as it is before it gets analyzed and judged by the mind.
Can this sort of practice and understanding be proliferated on a planetary level?
In reality, this is truly an economic issue, because this experience of stillness cannot occur in survival mode.
Corporations Have Their Own Agenda
The problem, of course, is the stiff resistance from the corporations — which have in many ways become the dominant species on the planet, comprised of seemingly independent humans the way our guts are made up of billions of “independent” microorganisms.
But perhaps like reality itself, the corporation is a digital “living” organism in the sense that it seeks to survive, grow and often devour both competitors and its human workers.
Once again, this issue has been exacerbated by artificial intelligence which threatens to further separate the technologically privileged from an ever-increasing mass of human serfs.
As that chasm grows both separating portions of humanity will inevitably become even more separated from Source — what is and was always here.
As Joe suggests, the transformation here must come on an individual level first, but ultimately lead to a recognition of inter-connectedness and “wholeness” where humanity recognizes how it has separated from the very Nature of which it is an expression.
Imagine if during any large musical concert, where the audience is dancing and in tune, the artists brought the volume and tempo down, and then had a few minutes of community silence.
Imagine if that concert was under the Milky Way, and the light could be suppressed for that brief time to allow a real look at ‘where’ we are.
This is reminiscent of some of the indigenous ceremonies, if only we could begin to go in that direction.
It’s now part of my own practice – to find stillness both externally and internally – and begin to embody a sense of alignment with how things are – rather than how the mind thinks they should be.
“Philosophical thinking that doesn’t do violence to one’s settled mind is no philosophical thinking at all.” ~Rebecca Goldstein
Comfort zones are a curious thing. So warm and secure. So safe and reassuring. So satisfying and certain. Beliefs have a similar effect on us. Especially the core beliefs that we take for granted. But beliefs are comfort zones with reinforced invulnerability; or, at least, the illusion of it.
Such reinforcements are like prison bars that most of us are not even aware of. We’re so completely indoctrinated, so utterly pre-programmed, that we don’t even know that we don’t know that we’ve been conditioned to blindly believe in something simply because enough people convinced us it was true.
The problem with reinforced comfort zones is that there is no growth. A regular comfort zone, you can stretch. A reinforced comfort zone, you’re usually not even aware it needs to be stretched. A regular comfort zone allows for trial and error, it allows for questioning, and so there is at least potential for self-improvement and self-overcoming. But a reinforced comfort zone does not allow for trial and error. It doesn’t allow for “blasphemous” questioning, because it is taken for granted as already perfect or “simply the way it is.”
Regular comfort zones can be healthy, giving us a safe haven, a place where we can heal and lick our wounds. But reinforced comfort zones are unnecessary safety nets based upon fear (of God, the Unknown, Death) placation, and self-pity. It’s a place where cognitive dissonance rules and any notion of attempting to think outside the box is met with: You simply need to have faith in the “box”.
The Battle Against Bewitchment:
Philosophy is a battle against the bewitchment of our intelligence by means of language.” ~Ludwig Wittgenstein
Self-Inflicted Philosophy is at the forefront of the battle against bewitchment. Self-inflicted philosophy is about upsetting settled minds. It’s about toppling the reinforced comfort zones of blind belief. It’s about flattening the “box” that everyone talks a big game about thinking outside of but when it really comes down to it, they cling to the “box” out of fear of the unknown or out of faith in what they believe they know.
Foremost, self-inflicted philosophy is about questioning the self to the nth degree through self-interrogation. But you can only get so far in such questioning before you are met with the reinforced comfort zone of a blind belief. So, self-inflicted philosophy is also about questioning the layer-upon-layer of cultural, political, and religious indoctrination that led to that reinforced comfort zone to begin with.
When you don the cloak of a self-inflicted philosopher, no belief, no matter how true it may seem, is off the hook for being questioned with ruthless skepticism and unwavering circumspection. In the battle against bewitchment, the destruction of a belief, no matter how powerful, is mere collateral damage to the Occam’s razor of universal truth. Hell, even “universal truth” is not beyond questioning.
When you don the cloak of a self-inflicted philosopher, the concept of belief is nixed from your interpretation of the universe. There is no place for belief here, only thought, only deep inquiry, only imaginative curiosity. You replace all usage of “belief” or “believe” with “thought” or “think”. You don’t believe that you certainly exist, you “think” that you “probably” exist. But you could be wrong. So you remain circumspect, for even your interpretation of your own existence could be an illusion, no matter how “true” it may feel.
There will be those who will say, “You are merely believing that you don’t believe.” But that is patently false, because you are not “believing” in non-belief, you are “thinking/inquiring/imagining” through non-belief, with the understanding, the flexibility that your thinking “could” be wrong. And that’s the rub: it is much easier to alter a thought than a belief. It is almost impossible to alter a belief. You are more likely to question a thought than you are a belief. And so, rather than get trapped in a reinforced comfort zone, you stay ahead of the curve by thinking rather than believing, and then by questioning what you think so that you don’t accidentally begin to believe it.
In the spirit of upsetting settled minds, you don’t believe in having an unsettled mind, you think that having an unsettled mind is more productive, more progressive, and more open-minded than having a settled mind (an unquestioning belief). You realize that belief in general is counterproductive, because you understand that the human mind is a delusion-generator rather than a truth-generator. It pumps out delusions like a spider pumps out webs. But, unlike the spider, it tends to get caught in them. Thereby, you understand that the only window to truth is through a questioning, circumspect, and a skeptical mindset, rather than through an unquestioning, dogmatic, and certain mindset.
The only solution to a delusion-generator is a question-generator. Luckily, the human brain is both. As a self-inflicted philosopher, you don’t believe that this is certainly true; rather, you think that this is probably true. And you’re willing to question everything to “prove” it. Indeed, you’ve transformed Descartes’ “I think therefore I am” into I think, therefore I question.
Tapping into the question-generator:
“It is far better to grasp the universe as it really is than to persist in delusion, however satisfying and reassuring.” ~Carl Sagan
The problem with the human brain is that is never knows when it has been duped by a delusion, so it is almost always better to not believe anything just in case it’s a delusion. A kind of reverse Pascal’s Wager. It’s almost always better to, as Aristotle suggested, “entertain a thought without accepting it.” Just take it all into consideration and let it pass through the sieve of probability. Then, whatever doesn’t insult your soul, think about it, dissect it, inquire about it. Be curious about it. Just don’t make the mistake of believing it.
You are more likely to grasp the universe “as it really is” by questioning it than by believing it. You don’t believe the universe is certainly a certain way; rather, you think the universe may be a certain way, but you’re willing to question further so as to get you closer to the way the universe “really is”. If you cling to a particular belief of how the universe is, then you block yourself from ever getting closer to the universe “as it really is.” Better to simply not have a belief in the first place. Better to simply think and keep the motor running on the question-generator so as to keep the delusion-generator in check.
The opposite of belief is neither disbelief nor doubt, but clarity of a thought. Without beliefs reinforcing the comfort zone, you are liberated to stretch it. You are clear enough to think outside it, you are courageous enough to question it. When the reinforcements fall away, the comfort zone becomes a sacred rather than stagnant place. It is free to grow through self-improvement rather than remain stuck in self-reassurance. Indeed, without beliefs cluttering the mindset, you’re finally able to drop the “set” and move into “mind.”
Free of the “mindset” of a settled mind, you move into the mindfulness of a questioning mind. You become a walking, talking, question-generator, able to consistently counter-balance the delusion-generator of the human condition. You’re ahead of the curve, surfing Aslam’s Infinite Circle on the surfboard of Occam’s razor. In absolute awe over the beautiful unfolding of an ultimately unknowable universe. On the edge of your own curiosity, questioning all “answers” countering all beliefs, elusive of all delusions. You’re a self-inflicted philosopher, and not even God is safe from your ruthless inquiry.
“In the beginner’s mind there are many possibilities. In the expert’s, there are few.”1
Has there ever been a more urgent time to embrace many possibilities? This age of pervasive uncertainty and division may well be very fertile ground for questioning our assumptions and interrogating our beliefs. In fact, we just might be living in the ideal time to accept that there are limitless ways to perceive even the most contentious issues.
Expert vs. Beginner
The expert’s mind is over-secure in its prowess. Such a mentality may promote shortsighted habits like confirmation bias. Many “authorities” will only seek out (read: cherry-pick) information that validates and justifies their behavior because expertise — real or imagined — causes us to grow less curious.
If we already feel well-versed in a topic, we tend to pay less attention to it. We ask fewer questions. This is a stifling choice even if we know 95 percent of what there is to know about a particular subject. Ideally, this is when we should be paying more attention to it in order to discern the nuances that remain to be learned.
Conversely, the beginner’s mind is ever-hungry for input — regardless of its source or its tendency to reinforce existing beliefs. In the beginner’s mind, there are fewer limits and fewer expectations. There is much more room for revelation and awe. Nothing is taken for granted and even the tiniest detail has the potential to inspire reverence.
The beginner’s mind is basically the polar opposite of today’s social media algorithms, mainstream news headlines, and popular political discourse.
3 (of the many) Benefits of a Beginner’s Mind
Creativity
Habits and structure can be incredibly useful. They can also become an obstacle to innovation. A beginner’s mind encourages us to approach familiar problems with a fresh perspective. This mindset often results in the exploration of avenues that an expert would casually dismiss as “been there, done that.”
Gratitude
A beginner’s mind awakens each morning, ready to wipe the slate clean and start anew. From this fresh perspective, it feels more natural to identify and appreciate your blessings.
Mindfulness
Seeing the world like a beginner prevents you from “going through the motions.” There is a clearer understanding that the present is all you have. The past is where guilt and regret dwell. In the future may lie apprehension and anxiety. Right here, right now, the moment is enough.
How to Rediscover a Beginner’s Mind
By its very definition, there are an infinite number of ways to occupy a beginner’s mind. To follow are some basic guidelines but think of them like Bruce Lee’s finger pointing a way to the moon. As Lee urged, “Don’t concentrate on the finger or you’ll miss all that heavenly glory.”2
1. Reject your ego’s need to be an expert
Eavesdrop on a conversation at the local supermarket. Even better, scroll (without reacting) through most threads on social media. You’ll see and hear so many people pretending they know“what’s really happening” and “what’s gonna happen.” Your ego craves the status of being right. The beginner in you would rather open-mindedly look for reality than be deemed an expert at anything.
2. Slow down
As touched on above, we must avoid going through the motions. Whenever possible, slow down to question and explore. Take your time to learn — even from the most unlikely of sources.
3. Channel your inner child
Re-introduce yourself to some of your closest childhood friends: wonder, mischief, and playfulness. Reject the cynical adult premise of “same shit, different day.”
4. See with new eyes
In the words of Marcel Proust: “The real voyage of discovery consists not in seeking new landscapes, but in having new eyes.”3 Practically speaking, your quest for new eyes can begin with simple exercises like treating your hometown as if you were a tourist and seeing what you can discover.
5. Embrace nonsense
As Gary Zukav, author of Dancing Wu Li Masters: An Overview of the New Physics, (1979), posits: “Nonsense is nonsense only when we have not yet found that point of view from which it makes sense.”
6. Meditation
Perhaps the most time-worn path to a beginner’s mind is the practice of mindful meditation. Whether you choose a spiritual or secular approach, even ten minutes a day of meditation will expand your consciousness.
“The child is in me still and sometimes not so still.”4
There is no one right way to inhabit a beginner’s mind. After all, it is not a destination. It’s all about the process, the learning, and those moments of epiphany made possible by not closing off your options… so re-activate your inner child.
Keep re-evaluating what you believe before your perceptions can grow ossified. Don’t limit your explorations by choosing in advance what it is you wish to find. Turn your truth over and over, again and again. Avoid accumulating old answers. Instead, dedicate far more of your time to conjuring up new questions. Through it all, let compassion serve as your compass.
The experts [sic] have gotten us into this mess.
It’s time to give beginners their opportunity to shine.
Shunryu Suzuki, Prologue Zen Mind, Beginner’s Mind, (1973). []
Bruce Lee, Enter the Dragon, 1973. []
The Captive. (La Prisonnière, the fifth volume of Remembrance of Things Past), 1923. []
Fred Rogers, (2003). The World According to Mister Rogers: Important Things to Remember, p. 45, Hachette UK. []
“You ask, ‘what is Zen?’ I answer, ‘Zen is that which makes you ask the question.’ Because the answer is where the question arises. The answer is the questioner himself.” ~Daisetz Suzuki
Zen is ultimately undefinable. It’s paradoxical. It’s a feeling; a meditation on opposites and interconnectedness intermittently. It’s a bridge between the unanswerable question and the unknowable answer. Even more cryptic: it’s No-mind meditating the mind into mindfulness.
No matter what Zen really is, the meditator attempting Zen is Zen. Or perhaps they are Zenning and Zen is actually a verb disguised as a noun—like God.
Either way, Zen practice is never more important than when we are in the trenches, down and out, at the bottom of the rollercoaster ride, experiencing a Dark Night of the Soul. In such a state, Zen is the great equalizer, an individuating leveling mechanism. An excuse to climb out of Hell and into Heaven. Or at least back to level ground.
Transforming shadows into sharpness:
“By accepting the inevitability of our shadow, we recognize that we are also what we are not. This humbling recognition restrains us from the madness of trying to eliminate those we hate or fear in the world. Self-mastery, maturity, and wisdom, are defined by our ability to hold the tension between opposites.” ~Louis G. Herman
Zen is the essence of holding the tension between opposites. It’s a proactive meditation on the paradoxical state of the human condition. It acts like a bridge between the unconscious shadow and the darkness made conscious. When our shadow is hidden from us or repressed—either subconsciously or through willful ignorance—we feel dull, insecure, fragmented, confused, unaware, and less than whole. But when our darkness is made conscious, we fell whole, aware, open, and sharper in mind, body, and soul.
Zen teaches us how to reconcile our dark side. Deep in the trenches of our shadow, Zen plants a question mark seed made of light. Through daily cultivation and practice (attention, awareness, focus), the light brightens the darkness, and the shadow becomes a vital self-aware aspect of the overall condition. Light magnifies shadow out of repression and into self-actualization.
Transforming certainty into curiosity:
“I ask you: what are you? You don’t know; there is only ‘I don’t know.’ Always keep this don’t-know mind. When this don’t-know mind becomes clear, then you will understand. Keep don’t-know mind always and everywhere. This is the true practice of Zen.” ~Seung Sahn Sunim
The most deceptive of all “trenches” is being stuck in the box of certainty. Believing that one certainly knows is the ultimate delusion. Whereas thinking that one possibly knows, but probably doesn’t, is the ultimate escape from delusion. Flexibility and open-mindedness are key. Zen can help us with both.
Zen helps us get in touch with the primordial coordinates of the interconnected cosmos. It helps us recognize the probability spectrum. When Socrates said, “The only thing I know is that I know nothing,” he was speaking in probabilities. He recognized that his was a single perception dwarfed by an unfathomably large universe. He realized that what he thought he knew was incomparably less to what he didn’t know and wisely swallowed his pride.
Better to use Zen to keep us in flow. When we are fluid and dynamic in our thinking, we are less likely to be seduced by dogmatic belief. Zen keeps us questioning to the nth degree. It keeps is open to the vital transformations the universe goes through. Zen is the art of adapting to the ebbs and flows of constant change. Being aware of this deep flow is being curious. Curiosity is the wave of change crashing over the fragile structure of our certainty. We would be wise to ride that wave straight over and learn from the destruction. The debris of which holds gold tantamount to transformative ambrosia.
Transforming anxiety into artistry:
“Who among you can at the same time laugh and be exalted? He who climbs upon the highest mountains laughs at all the tragedies, real or imagined.” ~Nietzsche
Anxiety is like an open wound of the psyche. And when you are down in the tranches, it can be a crippling experience. When we transform anxiety into art, we are using the stress as fuel for the fire of our imagination. The anxiety becomes a kind of eu-stress, which can be quite cathartic. Tension becomes a bridge between ‘stress’ and ‘creative outlet,’ where anxious state meets flow state.
Whether it’s transforming wounds into wisdom, demons into diamonds, or setbacks into steppingstones, the cathartic release of worry and pain can become the active components of a beautiful work of art. Pain is transformed into paint, misery into music, psychosis into poetry. And with enough practice, a kind of existential masochism can arise from the spiritual and psychological plasticity—robustness becomes antifragility.
Insofar as this existential masochism can be applied to a life well-lived, a Zen-full humor arises where all tragedies are laughable aspects of the overall cosmic joke. Life itself becomes a work of art.
Transforming hypocrisy into humor:
“No one ever grows up. They may look grown up, but it’s a disguise. It’s just the clay of time. Men and women are still children deep in their hearts. They still would like to jump and play, but that heavy clay won’t let them.” ~Robert McCammon
Governing the precept that life is a cosmic joke, it stands to reason that we get better at laughing at the joke rather than crying over the spilled milk of being the butt-end of it. The humbling effect of Beginner’s Mind can help with this. It reminds us that we are all merely fallible creatures at the mercy of the cosmic joke. Anything else is mere hypocrisy. Especially the title of “grown up.”
The Zen of Beginner’s Mind is the art of tapping into that playful innocence which refuses to be serious but is always sincere. It counters the hypocrisy of the human condition with a sense of playfulness. From which a creative adaptation and improvisation arises. We are fallible creatures? So be it. We are hypocritical naked apes? Might as well have a sense of humor about it. It’s all laughable in the grand scheme of things? We might as well have a laugh.
Adopting a good sense of humor is the best tool we can utilize while in the tranches. It can get us through just about anything. And even if it doesn’t, at least we’re laughing. Our inner child teaches us how to laugh and play through the misery, rather than just be miserable.
Transforming Hell into Heaven:
“Morality doesn’t mean ‘follow divine commandments.’ It means ‘reduce suffering.’” ~Yuval Noah Harari
Even in the trenches, we have a choice to be healthy or not. Even in the gutter, we can either drown in our own tears or flip over, take a deep breath, and regard the stars their aesthetic splendor. Yes. Even beauty itself can be healing. And beauty combined with a good sense of humor can be transcendent… Skipping through Hell with bells on. Laughing into the abyss. Mocking all devils, demons, angels, and gods. Using it all as a sharpening stone.
That’s Zen in the trenches.
We either play the victim and wallow in self-pity, or we rise up with a ‘humor of the most high’ and dare to become healthier. In the alchemical transformation of the human condition, Hell is the forge folding the blade of the soul into a sharper instrument.
Our comfort zone just isn’t hot enough. Heaven is too soft. Purgatory is too comfortable. Hell is just right, as long as we don’t make the mistake of losing ourselves there and burning ourselves out. We must remember to kill the devil first, and then make our way back to the “tribe” to inform them that there’s nothing to be afraid of anymore.
Zen in the trenches is no walk in the park. It takes daring and flexibility. It takes moxie and mettle. It takes a good sense of humor despite a meaningless universe. It takes emotional alchemy and existential masochism to deal with the pain and suffering.
Practicing Zen in the trenches is whistling, “Always look on the bright side of life” while nailed to a cross (The Life of Brian). It’s creating meaning out of nothingness, building bridges out of bandages, birthing a Phoenix out of ashes. It’s laughing and playing and dancing despite the slings and arrows and in spite of the ever-tightening mortal coil. Indeed.
As Rabelais said, “For all your ills, I give you laughter.”
“Leveraging Mindful Practices To Maximize Productivity”, reads a Forbes headline from last week.
“Using mindfulness to overcome financial stress”, reads another headline published a few days ago by Financy.
“The impact of mindfulness on businesses in the work from home era”, reads another by Business Review from last week.
Over the last few years we’ve seen a surge in the forceful mainstreaming of so-called mindfulness practices, a westernized iteration of various eastern meditative traditions emphasizing non-judgemental present-moment awareness which can, as a side effect, reduce stress levels. If you look at the headlines above, it’s not hard to see toward what end these practices are being promoted.
The way mindfulness is being so aggressively prescribed as a means to relieve the soul-crushing stress of meaningless labor under a meaningless system has been discussed at length in Ronald Purser’s 2019 book “McMindfulness“, which critiques the way “mindfulness has become a banal form of capitalist spirituality that mindlessly avoids social and political transformation, reinforcing the neoliberal status quo.” Are you experiencing financial stress from being ruthlessly exploited by your unfathomably wealthy employer? Mindfulness it away! Are you having trouble coping with the demands of empty gear-turning in an amoral corporate machine which benefits humanity in no discernible way? McMindfulness, baby!
The sticking point here is that mindfulness, like literally every other spiritual practice that has ever existed, can be used to psychologically compartmentalize away from certain aspects of reality. Bringing awareness to the present moment can indeed take mental energy away from stress-inducing impotent thought patterns, but it can also take attention away from real problems which should in fact be dealt with at some point: the fact that you are in an abusive marriage. The fact that you are in an abusive workplace. The fact that the working class is in an abusive relationship with the ruling class.
Hang out in spiritual circles long enough and you’ll realize that most of the people who frequent them are using spirituality to run away from themselves. Using spirituality as stress management instead of addressing the inherently stressful living situation they’ve found themselves in. Using spirituality to give themselves a few nice feelings here and there to escape from the unpleasant reality that all their close interpersonal relationships since birth have been with malignant narcissists. Using spirituality to give themselves a nice story about going to Heaven when they die to comfort themselves through the suffering caused by early childhood trauma.
This is false spirituality, and it comprises the overwhelming majority of what’s out there, whether you’re talking about personal spirituality, New Age/spiritual-but-not-religious spirituality, or organized religion. Probably ninety-nine percent of spirituality as it actually exists in our world is just glorified escapism. Nice stories, feel-good conceptual re-frames, practices to help you bliss out on the surface instead of addressing the deep sources of profound suffering underneath. Devices for reality avoidance, no different from drugs, overeating, compulsive sexual behavior, video games or Netflix binging.
False spirituality serves corrupt power. It always has: from the minute the local strongman discovered he can manipulate his subjects with fairy tales about invisible deities who only speak to him, to the Roman empire promoting a religion which promotes meekness, poverty, obedience and “render unto Caesar what is Caesar’s”, all the way to mindfulness practices being promoted at the World Economic Forum in Davos.
False spirituality serves corrupt power because it draws awareness away from a clear perception of reality, and therefore away from a clear perception of corrupt power. True spirituality does the exact opposite.
True spirituality means expanding consciousness of what’s true and real, both within and without. It means bringing consciousness to the subconscious dynamics within us which generate our suffering, rather than using feel-good spiritual practices or religious narratives to sedate ourselves through that suffering. It means becoming conscious of our true nature, of the way self, experience and perception are really happening as opposed to how the mind tells us they are happening. It means bringing consciousness to the unconscious aspects of our lives, our community, our society, and our species. It means shining the light of truth on all the injustice and depravity the powerful work so hard to keep anyone from looking at.
True spirituality isn’t pretty. It isn’t cutesy. It isn’t comfortable for the ego. It means getting absolutely, uncompromisingly real with yourself and calling the truth out into the light, regardless of how ugly or embarrassing it might be to realize. It means getting absolutely, uncompromisingly real about the contradictions and sources of dissonance in your personal life, no matter how inconvenient or downright terrifying it can be when you have to eliminate them. It means getting absolutely, uncompromisingly real about what’s going on in the world, even if it means flushing your old worldview and the psychological comfort it gave you right down the toilet.
Corrupt power relies on keeping things hidden and endarkened. That’s why government secrecy is a thing. That’s why mass media propaganda is a thing. That’s why the persecution of Julian Assange is a thing. That’s why internet censorship is a thing. Corrupt power structures cannot thrive in the light, because if people could see clearly how badly they’re being robbed and exploited and by whom they would immediately use the their vast numbers to overhaul that system. Corrupt power and false spirituality have therefore always had a symbiotic relationship, while corrupt power and true spirituality have always been natural enemies.
For this reason, it’s unsurprising that so much of what passes for spirituality in our world today is false. No matter what the age and no matter where the location, those with the ability to dominate culture the most successfully have been those with the most power. Healthy impulses to shed the light of truth in all directions would at best receive no platform and at worst get people burned at the stake, while unhealthy power-serving belief systems would be widely promoted by the powerful.
This remains as true as ever today. Colonialism, capitalism, consumerism and imperialism have left us so disconnected from ourselves, from our roots, from the land we live on and from any sense of depth that the majority of us end up turning in desperation to power-serving belief systems, not realizing what they are. We let old power-serving religions give us our spirituality. We let the news man tell us what’s good and what’s true. We let Hollywood tell us what’s meaningful, what’s worth living for, what’s worth dying for.
And it never satisfies. It never can. Trying to fill that hole we’re trying to fill with what mainstream culture offers us is like trying to quench your thirst with seawater.
Only truth can satiate us. Only by shining the light of truth inwardly and bringing our endarkened aspects into consciousness can we extend our roots downward in the way our spirit craves. Only by shining the light of truth outward to the reality of our current circumstances in this world can our branches extend upward and let our spirit soar.
The one advantage true spirituality has going for it that it didn’t have in ages past, if you can call it an advantage, is the fact that we as a species appear to have trolled ourselves into an evolve-or-die predicament, leaving ourselves in check on the chessboard where the only way to escape the checkmate of extinction via climate collapse or nuclear war is to collectively awaken to reality.
Humanity will not survive if we don’t all start getting very, very real with ourselves very, very soon, both inwardly and outwardly. We survive by purging ourselves of inner falseness and outer falseness, thereby reaching the level of maturity needed to shift to a collaboration-based planetary civilization where we work in harmony with each other and with our ecosystem for the common good.
We will either make the jump or we will not. Whether we do or don’t will have a lot to do with how courageous we are; whether we are brave enough to desire the truth come what may, or whether we succumb to the inertia of fear and fail.
The good news is we can all help building momentum for that jump right now, by doing everything we can to expand human consciousness both inwardly within ourselves and outwardly in the world. Sing the truth loudly, wake up as many people as you can to as much truth as you can, and wake yourself up to as much truth as possible by bringing consciousness to your inner dynamics.
Shine bright, and shine in all directions, and we just might win this thing.
I hadn’t planned to give up my smartphone. After all, I was starting my sophomore year of college and I had not met a single adult who lives without one and definitely no other 19-year-old. If you haven’t noticed, it is part of the culture. A few weeks into the semester, I forgot my phone (a Google Pixel 2, for all you phone nerds) in the backseat of an Uber on my way back from shopping off campus. This would lead to an opening to consider a break from the phone and everything that comes with it.
I remember feeling frustrated at myself for being so absentminded and immediately rushed to track it down, anxiously calling the driver from a friend’s phone. While I listened to the open ringing on the line I began to think about this one technology’s central role in my life.
That gateway to other worlds.
Over the next few days I continued to hope my phone would come back to me and also thought further into its role in my relationships. I felt how hindering it was in communicating with the people I love.
How it had required me to be always ready to pluck it from my pocket, pull my focus and as a result, never be truly present. I saw in that reflection the possibility for healthier relationships, less dependent on constant digital connection.
More free, less reliant.
Sure, there were a thousand things that would be made more challenging and tedious, but it would be worth it if I could be more present for my own life.
Days later, after I had given up hope of seeing it again, I used a friend’s phone to call my dad to tell him.
“I will get you another one, what kind do you want?” was the first thing he said.
“Actually I think I’m good,” I responded, to his surprise. “I can write you and my mom by email. If we want to talk, I can call you from my computer.”
Quickly, I started to feel the change. My mood and habits became clearer; I felt happier, more grounded, less looming anxiety, feeling more alone and with myself, more conscious of my space and those in it.
Being alone led to more opportunities for reflection and boredom. I felt calmer, and my walking and pace of day actually slowed down. It is hard to describe how it changed the patterns in my brain but I could feel it readjusting, as it does if you spend a week in the woods or on a beach. One thing I felt was that my days were longer and more connected from one moment to the next.
I also became more aware of the moods and feelings of others around me and was suddenly terrified to see how dependent my peers were on all their screens, and, looking back just a bit, how consumed I,too, had been.
Something else bubbled up from my unconscious: My expectations of college differed from what I was seeing. Between talking to older relatives and seeing college life on TV and in the movies, I was expecting a . . . BIT MORE JOY! Young souls, free minds, positive energy, community. I was seeking some bright spark in the people around me, yet all too often what I saw was dull, void, distractible, unthinking, unfeeling people enveloped in the world of their screens instead of being in community and conversing with the people around them.
Yes, that is harsh. It is also what I see.
So much lost human potential.
I want something or someone to blame, but maybe what I should really be blaming is myself for expecting something else. The truth is, though, I feel right in blaming the phones.
It has been over a year since I gave up my smartphone, but I remember vividly when looking at my phone for hours a day seemed normal to me. I was content to stare at the screen for hours, doing the same thing: Watching mildly entertaining videos or mashing game buttons, swiping on Tinder, scrolling on IG, surfing memes and YouTube videos. In many ways, it’s a drug too good to give up, seemingly a harmless drug, but no. We have opened Pandora’s box of marvels and there is no way to close it now.
We are continually wanting what we do not yet have, an innate motivation amplified and rerouted by capitalism’s hyperdrive marketing engines. A good fix for this constant yearning, or any discomfort is to drown it out with distractions. Feeling an uncontrollable emotion? Existential itch? Low-grade anxiety? No problem: Try scrolling on the social of your choice for a bit, trust me, it takes the edge off.
Trauma or poverty, pain or loneliness, all manner of worry, we have a cure! Or at least the emotional response can be staved off long enough for you to find the next thing to click.
This terrible void of which everyone stays pleasantly unobservant is a part of me as well, the unofficial sickness of my generation. (COVID-19 will be the official one, memorialized in our virtual yearbooks.) This hole, this pit, that is created from not knowing one’s self, not trusting one’s self, or not allowing feelings. So distracted that these insecurities that we act on every day are a mystery. That you cannot see how fundamentally OK everything actually is because you have music constantly in your ear and a fear that, in silence, your own thoughts would be too scary. The sickening thought that your true feelings for someone were no more than an act of comfort-seeking desperation and that “love” is a lifesaver from yourself.
I can’t blame anyone though. The distractions surround us, they surround the people we are with. The collective unfeeling is so great, so vast, it cracked me open, actually made me cry often once I allowed myself to experience it. I felt like I was losing my footing in the world in which I had grown up. Disconnected from my past and unsure of where we were going.
(Side note: If you haven’t yet watched The Social Dilemma, go do that, it’s worth it.)
Walking into a small college class to see no one looking at each other or chatting, the blank vacant stares. The soft glow. It felt … confusing? Why were so many interesting young people ignoring one another? What was a classroom like before these tools were available and allowed everywhere? Why were the screens so celebrated?
Then my confusion grew, and from it rage and pain. These emotions danced together, fueled me and crushed me. I saw, for the first time, the real power that the phones held. Yes, a power we had given them, but a power nonetheless. The power to keep people who were 500 miles apart tethered to one another, or keep people sitting right next to each other brutally apart.
Who can I blame? It is just the world I have been born into, and the technology- and profit-driven changes are coming faster every year. We live in the future with brain equivalents in our pockets and a web that contains all of our collective knowledge but reveals the worst of what we are and so little of the love we contain and of which we are capable.
Is the internet a good idea? Are phones good for humans? These are not questions we have answered or even barely thought to ask in the mainstream of our culture. Of course they are, what else could they be? Progress! Faster communication! More knowledge! More speed! More fun! We will all be more efficient and entertained, and from that we will live better lives.
NO! Stop, slow down. Please. These gadgets, these everywhere-anytime screens, are ruining the minds of the people who have been mesmerized since they were only little children.
To clarify: not ruining, in that people are made stupid (although it definitely does not help develop our attention span), but rather ruining our emotional capacity and spiritual selves. And these limits fetter us as we are already so strained by the pain we are able to see through our little windows; we don’t have a moment to feel, to feel our own pain, or that of our friends.
Or, for that matter, the pain of the world, or the impact of our constant consumption, or where all this STUFF comes from and where it ends up, or the pain of our history and centuries of exploitation of other humans and nature from which all this wealth originally was derived.
Being human is objectively great. We can use language and words to describe how we feel. We can feel the sun on our face and take in the taste of a thousand foods, dance to every song. Feel great pain and great happiness. Yet, all the time I see this discomfort, unrest and fear in my most distracted friends. It is coming from the disconnection from what they are feeling, a disconnection from being.
This is the worst theft of modern-day, first-world life: the theft of being present.
The phones and distractions and speed create this disconnection from the simple fact that you are actually OK, better then OK — you are alive and can feel and that is a gift to cherish.
Worse than the days of sadness are the days of not feeling anything. Some people are depressed not because anything is wrong but because they are numb to their feelings, too distracted and avoidant to feel them; avoidant, and scared of what might happen if they let themselves feel.
Try this: Really study those you love, let their face become new to you, again, and become fascinated in the way they move. Feel the wonder of being with another human.
After more than a year without a smartphone, I am more hopeful than I was in those first few months. Not to say that everything is all right, far from it. Here in the United States our technology has allowed for multiple realities to coexist alongside one another and I don’t see a clear path out of that problem. Distraction and narrow self-interest prevent us from seeing and grappling with the apocalyptic future climate change can bring in a much shorter time frame than even most globally aware people are willing to accept.
However, I do know that change is a constant and I am healed by looking past my own lifetime and by all the simple beauties of life and living. In the end, these technologies do NOT define us. We can work together to change how we coexist.
Postscript: For those who are interested in also letting go of your smartphone, I would recommend downgrading to a flip-phone or phone of a similar level. I now walk around the world with a thick, red brick through which I can communicate with my work and family in case of emergencies.
For as long as there has been human language, humans have been using it to manipulate one another. The fact that it is possible to skillfully weave a collection of symbolic mouth noises together in such a way as to extract favors, concessions, votes and consent from other humans has made manipulation so common that it now pervades our society from top to bottom, from personal relationships between two people to international relationships between government agencies and the public.
This has made it very difficult to figure out what’s going on, both in our lives and in the world. Here are some tips for navigating this complex manipulation-laden landscape, whether that be the manipulations you may encounter in your small-scale personal interactions or the large-scale manipulations which impact the entire world:
1 — Understand the fact that humans are storytelling animals, and that whoever controls the stories controls the humans. Mental narrative dominates human consciousness; thought is essentially one continuous, churning monologue about the self and what it reckons is going on in its world, and that monologue is composed entirely of mental stories. These stories can and will be manipulated, on an individual scale by people we encounter and on a mass scale by skillful propagandists. We base our actions on our mental assessments of what’s going on in the world, and those mental assessments can be manipulated by narrative control.
2 — Be humble and open enough to know that you can be fooled. Your cognitive wiring is susceptible to the same hacks as everyone else, and manipulators of all sorts are always looking to exploit those vulnerabilities. It’s not shameful to be deceived, it’s shameful to deceive people. Don’t let shame and cognitive dissonance keep you compartmentalized away from considering the possibility that you’ve been duped in some way.
3 — Watch people’s behavior and ignore the stories they tell about their behavior. This applies to people in your life, to politicians, and to governments. Narratives can be easily manipulated and distorted in many different ways, while behavior itself, when examined with as much objectivity as possible, cannot be. Pay attention to behavior in this way and eventually you’ll start noticing a large gap between what some people’s actions say and what their words say. Those people are the manipulators. Distrust them.
4 — Be suspicious of people who keep telling you what they are and how they are, because they’re trying to manipulate your narrative about them. Be doubly suspicious of people who keep telling you what you are and how you are, because they’re trying to manipulate your narrative about you.
5 — Learn to see how trust and sympathy are used by manipulators to trick people into subscribing to their narratives about what’s going on. Every manipulator uses trust and/or sympathy as a primer for their manipulations, because if you don’t have trust or sympathy for them, you’re not going to mentally subscribe to their stories. This is true of mass media outlets, it’s true of State Department press releases which implore you to have sympathy for the people of Nation X, and it’s true of family members and coworkers. Once you’ve spotted a manipulator, your task is to kill off all of your sympathy for them and your trust in them, no matter how hard they start playing the victim to suck you back in.
6 — Be suspicious of anyone who refuses to articulate themselves clearly. Word salading is a tactic notoriously used by abusive narcissists, because it keeps the victim confused and unable to figure out what’s going on. If they can’t get a clear handle on what the manipulative abuser is saying, they can’t form their own solid position in relation to it, and the abuser knows this. Insist on lucid communication, and if it’s refused to you, remove trust and sympathy. Apply this to people in your life, to government officials, and to 8chan propaganda constructs.
7 — Familiarize yourself with cognitive biases, the glitches in human cognition which cause us to perceive things in a way that is not rational. Pay special attention to confirmation bias, the backfire effect, and the illusory truth effect. Humans have an annoying tendency to seek out cognitive ease in their information-gathering and avoid cognitive dissonance, rather than seeking out what’s true regardless of whether it brings us cognitive ease or dissonance. This means we tend to choose what we believe based on whether believing it is psychologically comfortable, rather than whether it’s solidly backed by facts and evidence. This is a weakness in our cognitive wiring, and manipulators can and do exploit it constantly. And, again, be humble enough to know that this means you.
8 — Trust your own understanding above anyone else’s. It might not be perfect, but it’s a damn sight better than letting your understanding be controlled by narrative managers and dopey partisan groupthink, or by literally anyone else in a narrative landscape that is saturated with propaganda and manipulation. You won’t get everything right, but betting on your own understanding is the very safest bet on the table. It can be intimidating to stand alone and sort out the true from the false by yourself on an instance-by-instance basis, but the alternative is giving someone else authority over your understanding of the world. Abdicating your responsibility to come to a clear understanding of what’s going on in your world is a shameful, cowardly thing to do. Be brave enough to insist that you are right until such time as you yourself come to your own understanding that you were wrong.
9 — Understand that propaganda is the single most overlooked and under-appreciated aspect of our society. Everyone’s constantly talking about what’s wrong with the world, but hardly any of those discussions are centered around the fact that the public been manipulated into supporting the creation and continuation of those problems by mass media propaganda. The fact that powerful people are constantly manipulating the way we think, act and vote should be at the forefront of everyone’s awareness, not relegated to occasional discussions in fringe circles.
10 — Respect the fact that the science of modern propaganda has been in research and development for over a century. Think of all the military advancements that have been made in the last century to get an idea of how sophisticated this science must now be. They are far, far ahead of us in terms of research and understanding of the methods of manipulating the human psyche toward ends which benefit the powerful. If you ever doubt that the narrative managers could be advanced and cunning enough to pull off a given manipulation, you can lay that particular doubt to rest. Don’t underestimate them.
11 — Understand that western mass media propaganda rarely consists of full, outright lies. At most, such outlets will credulously publish the things that are told to them by government agencies which lie all the time. More often, the deception comes in the form of distortions, half-truths, and omissions. Pay more attention to discrepancies in things that are covered versus things that aren’t, and to what they’re not saying.
12 — Put effort into developing a good news-sense, a sense for what’s newsworthy and what’s not. This takes time and practice, but it lets you see which newsworthy stories are going unreported by the mass media and which non-stories are being overblown to shape an establishment-friendly narrative. When you’ve got that nailed down, you’ll notice “Why are they acting like this is a news story?” and “Why is nobody reporting this??” stories all the time.
13 — Be patient and compassionate with yourself when it comes to developing your narrative navigating skills. Like literally any skill set, you’ll suck at it for a while. If you learn you’ve been wrong about something, just take in the new information, adjust appropriately, and keep plugging away. Don’t expect to have mastered this thing before you’ve had time to master it. Like anything else, if you put in the hours you’ll get good at it.
14 — Find reliable news reporters who have a good sense for navigating the narrative matrix, and keep track of them to orient yourself and stay on top of what’s going on. Use individual reporters, not outlets; no outlet is 100 percent solid, but some reporters are pretty close on some specific subjects. Click this hyperlink for an article on one way to do build a customized and reliable news stream. Click this hyperlink for a list of all my favorite news reporters on Twitter right now.
15 — Don’t let paranoia be your primary or only tool for navigating the narrative matrix. Some people’s only means of understanding the world is to become intensely suspicious of everything and everyone, which is about as useful as a compass which tells you that every direction is north. Spend time in conspiracy and media criticism circles and you’ll run into many such people. Rejecting everything as false leaves you with nothing as true. Find positive tools for learning what’s true.
16 — Hold your worldview loosely enough that you can change it at any time in the light of new information, but not so loosely that it can be slapped out of your head by someone telling you what to think in a confident, authoritative tone. As Carl Sagan once said, “It pays to keep an open mind, but not so open your brains fall out.”
17 — Speaking of confident, authoritative tones, be suspicious of confident, authoritative tones. It’s amazing how much traction people can get with a narrative just by posturing as though they know that what they’re saying is true, whether they’re an MSNBC pundit or a popular conspiracy Youtuber. So many people are just plain faking it, because it works. You run into this all the time in debates on online political forums; people come at you with a supremely confident posture, but if you push them to present their knowledge on the subject and the strength of their arguments, there’s not actually anything there. They’re just accustomed to people assuming they know what they’re talking about and leaving their claims unchallenged, and it completely throws them off when someone doesn’t buy their feigned confidence shtick.
18 — Be aware that sociopaths exist. There are people who, to varying degrees, do not care what happens to others, and these are the types of people who will use manipulation to get their way whenever it serves them. If you don’t care about truth or other people beyond the extent to which you can use them, then there’s no disincentive to manipulating.
19 — Be aware of projection, and be aware of the fact that it cuts both ways: unhealthy people tend to project their wickedness onto others, while healthy people tend to project their goodness. Don’t let your goodness trick you into thinking there aren’t monsters who will deceive and manipulate you, and don’t let sociopaths project their own sinister motives onto you by telling you how rotten you are. This mixes a lot of good people up, especially in their personal lives. Not everyone is good, and not everyone is truthful. See this clearly.
20 — Be suspicious of those who excessively advocate civility, rules and politeness. Manipulators thrive on rules and civility, because they know how to manipulate them. Someone who’s willing to color outside the lines and get angry at someone noxious even when they’re acting within the rules makes a manipulator very uncomfortable. Often times those telling you to calm down and behave yourself when you are rightfully upset are manipulators who have a vested interest in getting you to adhere to the rules set they’ve learned to operate within.
21 — Meditation, mindfulness, self-inquiry and other practices are powerful tools which can help you understand your own inner processes, which in turn helps you understand how manipulators can manipulate you, and how they manipulate others. Just be sure that you are using them for this purpose, not for escapism as most “spiritual” types do. You’re trying to become fully aware of what makes you tick mentally, emotionally and energetically; you’re not trying to become some vapid spiritual bliss bunny. The goal isn’t to feel better, the goal is to get better at feeling. Better at consciously experiencing your own inner world.
22 — Be relentlessly honest with yourself about your own inner narratives and the various ways you engage in manipulation. You can’t navigate your way through the narrative control matrix if you aren’t clear on your own role in it. Look inside and consciously take an inventory.
23 — Understand that truth doesn’t generally move in a way that is pleasing to the ego, i.e. in a way Hollywood scripts are written to appeal to. Any narrative that points to a Hollywood ending where the bad guy gets karate kicked into lava and the hero gets the girl is manufactured. Russiagate and QAnon are both perfect examples of an egoically pleasing narrative with the promise of a Hollywood ending, either by Trump and his cohorts being dragged off in chains or by the “white hats” overcoming the Deep State and throwing all the Democrats and Never-Trumpers in prison for pedophilia. Ain’t gonna happen, folks.
24 — Try to view the world with fresh eyes rather than with your tired old grown-up eyes which have taught you to see all this as normal. Hold an image in your mind of what a perfectly healthy and harmonious world would look like; the sharp contrast between this image and the world we have now allows you see through the campaign of the propagandists to normalize things like war, poverty, ecocide, and impotent electoral systems which keep seeing the same government behavior regardless of who people vote for. None of this is normal.
25 — Know that the truth has no political party, and neither do the social engineers. All political parties are used to manipulate the masses in various ways, and nuggets of truth can and do emerge from any of them. Thinking along partisan lines is guaranteed to give you a distorted view. Ignore the imaginary lines between the parties. You may be certain that your rulers do.
26 — Remain always aware of this simple dynamic: the people who become billionaires are generally the ones who are sociopathic enough to do whatever it takes to get ahead. This class has been able to buy up near-total narrative control via media ownership/influence, corporate lobbying, think tank funding, and campaign finance, and are thus able to manipulate the public into consenting to agendas which benefit nobody but plutocrats and their lackeys. This explains pretty much every major problem that we are facing right now.
27 — Understand that nations are pure narrative constructs; they only exist to the extent that people agree to pretend that they do. The narrative managers know this, and they exploit the fact that most of us don’t. Take Julian Assange, perfect example: he was pried out of the embassy and imprisoned by an extremely obvious collaboration between the US, UK, Sweden, Ecuador, and Australia, yet they each pretended that they were acting as separate, sovereign nations completely independently of one another. Sweden pretended it was deeply concerned about rape allegations, the UK pretended it was deeply concerned about a bail violation, Ecuador pretended it was deeply concerned about skateboarding and embassy cat hygiene, the US pretended it was deeply concerned about the particulars of the way Assange helped Chelsea Manning cover her tracks, Australia pretended it was too deeply concerned about honoring the sovereign affairs of these other countries to intervene on behalf of its citizen, and it all converged in a way that just so happened to look exactly the same as imprisoning a journalist for publishing facts. You see this same dynamic constantly, whether it’s with military interventions, trade deals, or narrative-shaping campaigns against non-aligned governments.
28 — Understand that war is the glue which holds the US-centralized empire together. Without the carrot of military/economic alliance and the stick of military/economic violence, the US-centralized empire would cease to exist. This is why war propaganda is constant and sometimes so forced that glaring plot holes become exposed; it’s so important that they need to force it through, even if they can’t get the narrative matrix around it constructed just right. If they ceased manufacturing consent for the empire’s relentless warmongering, people would lose all trust in government and media institutions, and those institutions would lose the ability to propagandize the public effectively. Without the ability to propagandize the public effectively, our rulers cannot rule.
29 — Remember that when it comes to foreign policy, the neocons are always wrong. They’ve been so remarkably consistent in this for so long that whenever there’s a question about any narrative involving hostilities between the US-centralized power alliance and any other nation, you can just look at what Bill Kristol, Max Boot and John Bolton are saying about it and believe the exact opposite. They’re actually a very helpful navigation tool in this way.
30 — Notice how the manipulators like to split the population in two and then get them arguing over how they should serve the establishment. Arguing over whether it’s better to vote Democrat or Republican, arguing over whether it’s better to increase hostilities with Iran and Venezuela or with Syria and Russia, over whether you should support the US president or the FBI, arguing over how internet censorship should happen and whom should be censored rather than if censorship should happen in the first place. The longer they can keep us arguing over the best way to lick the imperial boot, the longer they keep us from talking about whether we want to lick it at all.
31 — Watch out for appeals to emotion. It’s much easier to manipulate someone by appealing to their feely bits rather than their capacity for rational analysis, which is why any time they want to manufacture support for military interventionism you see pictures of dead children on news screens everywhere rather than a logical argument for the advantages of using military violence based on a thorough presentation of facts and evidence. You see the same strategy used in the guilt trips they lay on third-party voters; it’s all emotional hyperbole that crumbles under any fact-based analysis, but they use it because it works. They go after your heart strings to
circumvent your head.
32 — Pay attention to how much propaganda goes into maintaining the propaganda machine itself. This is done this because propaganda is just that central to the maintenance of dominant power structures. Much effort is spent building trust in establishment narrative management outlets while sowing distrust in sources of dissent. You’ll see entire propaganda campaigns built around accomplishing solely this.
33 — Make a practice of asking “Who benefits from this narrative I’m being sold?” and “Who benefits from this belief I have?” Who benefits from your hating China or the Latest Official Bad Guy? Who benefits from the belief that the status quo is acceptable? Keep asking this about the narratives coming to you, and about the beliefs you already hold in your head.
34 — Learn the art of perceiving life without the perceptual filter of narrative. Mentally “mute” the narrative soundtrack and watch where all the resources are going, where the weapons are moving to and coming from, who’s being killed and imprisoned etc, to get a clear picture of what’s going on in the world.
35 — Whenever the mass media begin declaring that some dastardly deed has been committed which requires immediate military action, your default assumption should be that they’re lying, because they’ve got an extensively documented history of doing so. After lying so consistently about such things so many times, the burden of proof is always on the western power structures who are making the claim, and that burden requires mountains of independently verifiable evidence to be met.
36 — Dismiss all Latest Official Bad Guy narratives. The only ones who benefit from you hating a foreign government are the powerful people who are targeting that government and seeking to manufacture support for future actions against it. Don’t be a pro bono CIA propagandist.
37 — Be acutely aware that the only reason the status quo is accepted as “normal”, and its defenders regarded as “moderate”, is because vast fortunes are poured into making it seem that way. If we could see the status quo of this world with fresh eyes, we’d scream in horror.
Reading it, I was struck by the clarity and conciseness with which David articulated the powerfully liberating Buddhist concept of ‘spaciousness.’
The post was one of the most concentrated doses of wisdom I’ve ever absorbed, and I’d like to share its essence with you.
I’ll let David take over:
“‘Spaciousness’ is freedom from fixed meanings. Spaciousness liberates you from automatic interpretations, and from habitual responses.
Lacking spaciousness, here is the pattern of life:
Something happens
You perceive the event
You immediately interpret it, based on some familiar framework of meaning-making
An emotion arises in response to the meaning you have given
The energy of the emotion demands action
You do something that seems mandatory based on the emotional interpretation
This is unnecessarily limited at steps 3 and 6:
There may be other ways to interpret the event. And it may not be helpful to interpret it at all.
There may be other ways to react to the emotional energy. And it may not be helpful to react at all.
Spaciousness is an attitude: the willingness to suspend the process of meaning-making. Spaciousness is the willingness to allow unknowing, uncertainty, confusion, ambiguity, meaninglessness.
Spaciousness values astonishment, perplexity, and groundlessness. Spaciousness gives experience a quality of freshness: every situation appears unique, not merely as another instance of a familiar category.”
Spaciousness is closely related to cultivating a Beginner’s Mind: a mind that is wide open, non-rigid, non-dogmatic, ready to receive the raw, vivid reality of each moment without immediately judging, filtering, and categorizing it based on preexisting beliefs.
Non-reactive spacious awareness is freedom. The experience of gaining spaciousness is the experience of increasingly feeling that you can choose how to interpret events and choose how to respond to emotional energy, rather than being a slave to habitual patterns.
It is not easy to attain a state of wide-open spaciousness, but it is easy to begin walking the path of cultivating more spaciousness.
You can do this simply by beginning to observe yourself closely. Observe how your automatic reactions and habitual interpretations create your reality. Observe how it would be possible to create a different reality by loosening your grip on your default reactions.
A Story: Flat Tire
Let’s say a person’s car suddenly gets a flat tire.
A person deep in self-pity and resentment will reactively start telling themselves a story like: “God dammit, why does this shit always happen to me? I swear this universe just fucking hates me. Everything is out to get me. Fuck, fuck, fuck. Nothing goes my way.”
This will reinforce their habitual response to reality—that of viewing themselves as a pitiable victim and scanning their environment for evidence to confirm this story.
A spacious, awakened, deeply peaceful person, on the other hand, might respond internally like this: “Ah, I see that this is happening now. Okay. I’ll have to change the tire and will be running a bit later than expected. This could be a fine chance to get some fresh air, appreciate the setting sun, maybe meditate a little. Perhaps this change of timing will have some happy results; we never know what things are good for, after all.”
This simple example illustrates how our state of being and mode of perception create our reality. The very same situation can be experienced as night-and-day different by two people in dramatically different states of being.
This points to the possibility of liberation; it suggests the massive quantity of suffering we can transcend by cultivating a spacious way of being.
Stop Creating “Good” and “Bad”
“… the very search for pleasure is the cause of pain.”
A wise woman told me that the root of all our problems is the mental process of judging some experiences as “good” and others as “bad,” some as desirable and others as undesirable.
This dichotomy becomes a torture chamber.
To cultivate spaciousness, I find it useful to practice not judging events, experiences, emotions as ‘good’ or ‘bad,’ desirable or undesirable.
Practice seeing whatever is happening as simply ‘what is happening now,’ and trust that whatever is happening is workable, manageable, and likely contains hidden lessons or gemstones.
“Accept — then act. Whatever the present moment contains, accept it as if you had chosen it. Always work with it, not against it. Make it your friend and ally, not your enemy. This will miraculously transform your whole life.”
As you begin to practice this, you’ll find that it’s very difficult, as we’re heavily conditioned to dichotomize the content of our reality into that which is desirable and that which is undesirable.
When we do this, though, we suffer. A lot. If one feels anger, fear, or guilt, yet remains neutral about these things and simply experiences them, they wouldn’t be so difficult. They may even be useful; they may teach us about ourselves. There is nothing wrong with experiencing negativity; this is a universal aspect of the human experience.
But when we experience such things and immediately condemn ourselves for experiencing them, grit our teeth and resist them, and concoct a self-judging story about them that we keep replaying in our minds, we pour kerosene on the fire and make everything feel exponentially worse.
A spacious person will still experience pain in life, as this is unavoidable;but they will suffer far less by responding more skillfully to their pain.
Stop Thinking and End Your Problems
Nothing is inherently a problem; the mind makes it so.
This is why, 2,500 years ago, Lao Tzu wrote in the Tao Te Ching, “Stop thinking and end your problems.”
To be sure, we need to think sometimes, but the vast majority of humanity’s mental activity is not helpful; it’s often downright insidious.
When you begin to watch closely, you increasingly notice how the mind is the source of all “problems.”
When you drop your narratives about reality and focus on the sensory data of this moment, “problems” dissolve.
The essence of meditation is to come into a state of deep presence and see clearly the traps of the monkey mind by observing its neurotic movements with openness, gentleness, non-judgment, compassion, and humor. This practice increases spaciousness.
One can do this through forms of sitting meditation, such as focus meditation: Dropping one’s mental stories about reality and simply following the breath, or repeating a mantra, or focusing on the energy of aliveness coursing through the body. The mind will doubtlessly try to pull you away; this is perfectly okay; this is how you learn to see its funny tricks; you simply smile at it then return to the breath, mantra, the aliveness of the body, or another object of focus.
Or, you can practice choiceless awareness: Simply sitting in open awareness, watching thoughts, feelings, phenomena arise but not clinging to them, not choosing one thing over another, allowing all things to drift past like leaves on the breeze. This becomes easier when you begin to see that you are not your thoughts.
One can also practice cultivating spaciousness at any time in day to day life, by observing closely how your conditioned mental-emotional system reacts to reality, conjures up over-dramatic stories about it, and gets you in trouble by ‘hooking’ you into this drama.
You can then practice dropping your stories and simply feeling the energy in your body, allowing it to be just what it is without judging it, and watching it gradually run its course and dissolve. Through this process you begin to un-learn your automatic interpretations/reactions. A lighter way of being becomes possible.
Parting Words: Spacious Flow
“Flow with whatever may happen, and let your mind be free: Stay centered by accepting whatever you are doing. This is the ultimate.”
— Chuang Tzu
Much more could be said about spaciousness, but hopefully this introduction has been useful and curiosity-inducing for you.
Meditation—gently observing the mind and non-judgmentally feeling whatever you are feeling—is the key to unlocking ever greater degrees of spaciousness.
I’ll leave you with one of my favorite Zen stories. I have a tattoo on my arm that says “we’ll see,” a reference to this story. Ponder how the protagonist in this story embodies spaciousness:
A farmer had only one horse. One day, his horse ran away.
His neighbors said, “I’m so sorry. This is such bad news. You must be so upset.”
The man just said, “We’ll see.”
A few days later, his horse came back with twenty wild horses following. The man and his son corralled all twenty-one horses.
His neighbors said, “Congratulations! This is such good news. You must be so happy!”
The man just said, “We’ll see.”
One of the wild horses kicked the man’s only son, breaking both his legs.
His neighbors said, “I’m so sorry. This is such bad news. You must be so upset.”
The man just said, “We’ll see.”
The country went to war, and every able-bodied young man was drafted to fight. The war was terrible and killed every young man, but the farmer’s son was spared, since his broken legs prevented him from being drafted.
His neighbors said, “Congratulations! This is such good news. You must be so happy!”
After the Crash 