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Magic, Miracles, Mind And Mindfulness
Around 1991 I took a trip to Bombay, Bangalore, and Uti in India. My mission was to have a closer look at Sai Baba, an Indian guru considered a holy man, said to be capable of performing miracles. Apart from his alleged ability to cause paralyzed people to walk again, his signature routine miracle was the materialization of ash called ‘vibuti’.One ‘paralyzed’ woman appeared once a week on his ‘show’ as she would be wheeled in a wheelchair onto the stage and after a few of Sai Baba’s hand gestures, she would ‘miraculously’ be able to walk. During my time there, I satisfied myself that he was a clever magician, who used his magic for the purpose of activating positive healing beliefs in his followers. In his research on the healing and toxic effects of positive and negative beliefs, also called the placebo and nocebo effects, Herbert Benson had long ago scientifically established what humans have intuitively known for thousands of years, namely, our psyche’s powerfully regulating effect on the organism’s energy flow. Beliefs can heal or break us.
Remembering my Sai Baba experience, I also remembered a part of me who at the time was secretly hoping to find evidence that the laws of physics are not always applicable. Many years and quite a few wrinkles later, I remember the power of the human imagination to want to transcend the shackles of physical embodiment by trying to find corners in the universe that suspend the laws of physics. The hope is that disembodied existence is free of pain, suffering, and death, and that we may be able to gain access to some mysterious corners of the universe where anything goes. Barring that possibility, what is left is the power of the imagination to disidentify us from the narrow self-definition as an individual sense of self imprisoned in a mortal body. For eons, humans have achieved that through art, religion, and meditation.
Coming back to magic, apart from being entertaining and delightful, I also have a curiosity and fascination about its deeper significance within the context of trying to elucidate consciousness and shed some light on what we are really doing in mindfulness meditation. Magic is powerfully awe-inspiring, and for a good reason. But to understand that reason we need a closer look at what it really is. I became particularly interested in the work of Penn and Teller, juggler and magician extraordinaire, and the whole body of knowledge around this art. Before I continue, let’s set the stage by taking a short break and watch this almost 4-minutes long video.
I suppose there are a few factors worth considering in trying to understand our fascination with magic. In magic, we watch something we know is impossible occur in front of our very own eyes. That in itself can inspire us to ponder the seemingly impossible in our lives as a way of broadening our horizons, examine our conditioned limitations, and fulfill our dreams. Magic activates our energetic potential in the form of beliefs that can challenge our narrowly constructed prisons about reality and inspire a transcendence of our limitations.
After a magic trick, we are left amazed, puzzled, curious, restless, almost like having a pebble in one’s shoe, wondering how what we saw is possible. The knowledge of impossibility is mixed with the experience of actual occurrence, and that tension between the two cannot be resolved unless one becomes a magician. Our minds can reach in different directions: As with Sai Baba, we may attribute to the person performing magic miraculous, superhuman, metaphysical, and transcendent powers, in which case we may also identify with the possibility of having such potential ourselves we could perhaps tap into. We may also marvel at the magician’s skill and simply enjoy the magic’s entertainment value.
Would miracles be as cool as we imagine? Somewhat, maybe, but not really as much as we may expect. Whenever people claim evidence of miracles, they occur like lottery wins – completely randomly without rhyme or reason. Besides, I have also never seen any credible reports of a reputable scientist’s presence, which could confirm or refute the miracle. Finally, when unexplainable things occur, and they do so routinely, we tend to loosely call them ‘miracles’, when in fact we are not able to grasp nature’s and the universe’s full potential. We tend to see the physical world as far too restricted in its enormous potential for creating the most amazing phenomena, and we also tend to misunderstand science as a knowledge discipline, when in fact it is a doubt and question discipline. Just because we cannot explain something does not mean it is potentially not explainable. Nature and the universe are simply so vastly more complex than we can ever imagine, that science can only grasp a sliver of its reality.
Just to make sure we understand each other: I assume that the laws of science constantly evolve with our growing knowledge, that they are inescapable, and that phenomena science cannot explain are either not yet explainable but eventually can be, or they are outside the method and purview of scientific inquiry altogether. For example, the meaning of Hamlet cannot be found through scientific means. By the same token, when events seem to defy the laws of physics, it is all too easy to dismiss them as miracles and thereby impeding our quest for truth.
Miracles can be defined as the unexplainable defiance of the laws of physics as we know them, and by assuming the notion of miracles as an explanation, one relegates the unknowable to the realm of the pseudo-knowable: “Oh I ‘understand’ now … it is a miracle!”, which means of course that one doesn’t understand anything more than before the miracle. One maintains the illusion of knowing while projecting it onto the screen of the unknowable, which gives only short-lived comfort and even mitigates the power of reality to generate states of deep insight and awe. At best, assuming supernatural powers from an external source can help us let go of narrow identification with a limited sense of self, open up and become receptive to unexpected influences that may be of benefit. Beyond that, by farming the magic of the unexplainable out into a miracle, we deprive reality of its real power to inspire, and ourselves of the opportunity to find truth, thereby allowing the unexplainable phenomenon to amount to no more than an unlikely moment of grace we have no control over anyway. To explain magic away as some kind of metaphysical occurrence is a form of intellectual laziness.
To my mind, the real power of magic is to be found in a very different movement of consciousness – in one’s grounding in the fact that it is skilled trickery. The implication is that our brains are skilled tricksters in the way they manage to fool us into believing what’s untrue and not seeing what’s true. We are so fascinated by magic because we know that what we see is impossible, and yet we experience it directly. In other words, we experience the impossible, which inspires our internal sense of empowerment. We know that the laws of physics are inviolable, yet at the same time, we are unable to see through the elaborate trickery, which in the end is always penetrable, predictable, learnable, and applicable.
The core idea here is that fascination with trickery, with how easily we can be so profoundly fooled, is in fact a fascination with our human nature and the nature of mind. Through magic we are directly confronted with how on a daily basis we unconsciously lie, cheat, swindle, deceive, distort, delude and create illusions – in short, magic forces us to examine our relationship to truth. More often than we usually suspect, our experience of mind is like the unexamined smoking routine Teller performs. Have you noticed how after having seen a magic trick, your mind keeps obsessing about how such trickery is possible? In other words, magic puts a pebble into our shoe of consciousness, making it impossible to ignore that ‘something is rotten in the state of Denmark’, and we haven’t as yet been able to figure out what that is. It is crucial to avail ourselves of this impulse to investigate when we begin to realize how much of what we experience is magic performed by the brain and the mind.
Human nature at its very core is ‘the Denmark’ we are talking about. On a daily, moment-by-moment basis we willy-nilly create both illusions and delusions we are unaware of, and then, both fortunately and tragically act upon them. Such is the nature of human consciousness and the way our brain wires us. When we act on delusion, things don’t turn out that well. As I have written elsewhere, we are far less the authors of our lives than we imagine. To a large extent, by the time we believe we are making a decision to act, that decision was already unconsciously taken beforehand by our organism. This is in part good news and ensures survival as we don’t need to think about increasing our heart rate when we run, the fortunate aspect of algorithmic automaticity. The less fortunate aspect is the ‘magic’ by which our bodies experience some kind of pain and we then completely convince ourselves of an utterly deluded reality such as having cancer for example. The way we can spin the most incredible stories that have no base in reality, and then be completely convinced of their truthfulness, is ‘magic’ at its best. Getting to see through our mind’s trickeries is magical in the sense that it liberates us from many self-imposed prisons of our own construction.
Meditation may sound superficially simple, but like Penn and Teller’s video on the analysis of the smoking routine, so often what we see is not what we see. A closer look at the art of meditating or the ‘meditation routine’, if you so will, reveals complexity, skill, and wisdom not visible through cursory glances. True, honest mindfulness, the kind of dedicated, serious, and skilled examination of mind that reveals the ways we create our life’s reality, is like magic – an elaborate awareness skill that leads directly to the core of human existence in an unfathomable universe.
We will never suspect someone of lying if we didn’t know about our own capacity for lying. Mindfulness requires advanced skill training in catching our own lies, and when like a scent hound we ‘follow the money’ to the crime scene of delusion, things get messy as we enter the regions of doubt, ignorance, and unknowing. Lying has no respect for any rules of honesty, decency, morality, and justice, neither does our brain in its function of ensuring survival at all cost. When it comes to debunking the way we routinely fool ourselves, we need to know how to meet our internal fooler. Fundamentally, to unfool our own fooler is impossible unless we know how we lie, cheat, and swindle. The last time I personally checked, for example, something like 90% of my thoughts was simply unsubstantiated, even wrong, if not blatantly and shamelessly distorting the truth. This may appear depressing at first, but I know that this is part of our human condition, and when we manage to separate the wheat from the chaff and actually see the 10% truth within us, we have likely touched the holy grail of a worthy human existence.
Mindfulness can then be seen as the very difficult art of learning to hold in our hearts and awareness the experience of what it is like to be cheated. The basic question of mindfulness is to ask ourselves how we know what we know, what is true? As we sit on our cushion, are we really meditating? Who is meditating? When we concentrate, are we really stabilizing attention? Are we really embodying kindness? Are we really settling in direct experience? Are we really working with awareness? Is what we do really what we intend to do? Are we really … ?
By exploring the mind through mindfulness as students of reality, we are like scientists: We stand at the boundary between the forest of what we know and the vast frontier of the unknown. At that boundary, we don’t know what is true, nor what question to ask. We are completely in the dark and cognizant of how easily we can be fooled. It is imperative that we do whatever it takes to not fool ourselves into thinking that something that is not true is, and something that is true isn’t. This means being keenly aware of how much of a trickster our mind is. The process of mindful inquiry is like a sloppy meandering full of wrong turns, doubts, mistakes, and dead ends. You never know which path is going to get you to the right place, and tolerating mistakes is a central tenet of creating safety on the uncertain journey into the unknown. This is called experimentation. No guru, teacher, textbook, or tradition can ever be the ultimate arbiter of whether you are on the right track or not – nature is. Nature is the ultimate judge, jury, and executioner. If nature does not agree with you, you are wrong! In your inquiry, you have to make sure that your methods and tools allow nature to manifest in whatever way it can to give you the guidance to where the truth lays.
The magic of mindfulness teaches us about storytelling, assumptions, deceptions, constructions, the way we perceive the world, and truth – that is, if there is truth to be found at all! Once we reach the far shores of uncertainty and the unknowable, is there truth, or do we just find life manifesting itself?
Copyright © 2021 by Dr. Stéphane Treyvaud. All rights reserved.
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Reflections on depth in mindfulness.
My soon to be posted YouTube video 'Language and Thinking Modes' might serve as a good introduction to how my writing is best read. Most of my writings require the conscious act of identifying the embodied reality to which the written words point. Literature is written in a metaphorical language mode that automatically bypasses the disembodied left-brain intellectual function and activates the holistically embodied right-brain engagement that transforms the reader. Not necessarily so with conceptual writing such as this, which may easily be misunderstood as a purely intellectual exercise for specialists without much practical relevance, let alone transformative power. This can be changed with the knowledge that this text is the linguistic expression of embodied mental experiences we discover through in-depth mind explorations, such as those we engage in through mindfulness and mindsight training. If you invest attentional and awareness energy to discover in your own embodied experience what I write about, you will find your engagement with the text transformative.
A metaphor is a figure of speech that asserts that two dissimilar things are identical. Its formula is ‘this is that’. For example, ‘your argument is a slippery slope’, or ‘you are my favorite movie’. Notice how your mind blows open when the narrower first concept (‘argument’ for example) gets identified with a second image (‘slippery slope’). The imaginative space explodes out of its conceptual restrictions into a vast, limitless spaciousness that engages our whole embodied experience as it melts away into the unconscious, and therefore can never be fully grasped. In other words, a metaphor like ‘this deer ran by us like a greased lightning’ never ceases to open new spaces of the imagination, in contrast to denotations (explicit meanings like ‘this book is on the table’) that restrict meaning to clear definitions.
Metaphors are right-hemispheric phenomena that both historically and epistemologically come before left-hemispheric denotations. The implicitly encoded fuzzy explosion of non-graspable meaning of metaphors is from an evolutionary point of view an earlier brain function than the sharply delineated explicit meaning of denotation. In other words, before through abstraction we can explicitly see clearly, we absorb reality in non-distinct ways through complex implicitly encoded embodied intuitions.
Nothing can be explicitly clear before having first implicitly existed in a faintly murky fashion. Thus, metaphor is how the truly new (not just the novel) announces its existence, while explicit knowledge with its seductive clarity keeps returning and tying us down to what we already know. Explicit knowing, which comes with a sense of seeing clearly, is always seeing something already known, and therefore cannot possibly be anything truly new and creative. It is mostly a cognitive re-presentation ‘in our heads’ devoid of the complexity of presence (presentation) – just a thought, not full presence.
The choice of metaphor therefore determines our level of understanding of the world and ourselves. We are subject to an imaginative countermovement that seems paradoxical: On one hand, we need to become permeable to and to some extent penetrate the implicit realm that is ‘beyond’ the surface of what can be explicitly stated and grasped, yet on the other hand we simultaneously must always and inevitably return back to the explicit realm for reasons of communication.
A metaphor that characterizes mindfulness is depth, which as a non-distinct language trope refuses to be grasped. Depth connotes (not denotes) something lying beyond the seemingly obvious. It is not just a word for a measured distance, but instead captures our holistic intuition of limitlessness and immeasurable surprise and resonates with layers of our being beyond the imaginable. It is what we may think of as context, which envelopes the obviously clear both around and beyond it as if in three-dimensional space. What’s clearly in focus as knowledge lives surrounded by the murky depth of unknowing it depends on, like the biodiversity of individual species and specimens finds its most powerful source in the murky marshes and impenetrable forests of nature.
To bring things into clear focus is the left brain’s task. But remember, what is brought into clear focus is a re-presentation, not presence, and always already-known knowledge. Furthermore, the left brain abstracts its content from its context to give us clarity at the expense of a holistic vision and wisdom. We have the illusion of knowing what is in clear focus, when in reality it is just a paired-down, simplified, even impoverished version of itself in the form of an information bit – useful, yet devoid of life. To see something clearly is to know it only partially, not as it really is, largely devoid of embodied experience and presence.
To really know something deeply as it really is, to honor its depth, in other words, the clear attentional focus function of the left brain needs to be married to the contextual awareness function of the right brain that provides access to depth. The context that the right hemisphere provides allows for a holistic apprehension of what is in clear focus, resulting in a complete vision of real reality that combines the experience of knowledge with embodied presence and wisdom. Clarity is married to depth, left- and right-brain functions are finely coordinated like a finely attuned Tango dance. Only then do we see reality as it really is, which paradoxically is not at all what we believe to be objective reality.
My programs are an invitation to explore these depths of the human mind, the most complex phenomenon of the known universe.
Copyright © 2024 by Dr. Stéphane Treyvaud. All rights reserved.
The ego is an esteemed member of a person's life adventure.
On May 12, 1797, with Napoleon’s troops lined up for an attack on the shores of the lagoon, the great Council of Venice met for the last time and abdicated in favour of a revolutionary government controlled by the French military command. On May 15, 1797, the last doge Ludovico Manin left the Palazzo Ducale forever. That was how the thousand-year-old history of the Republic of Venice ended.
last doge of Venice
In this painting from 1887 by Vittorio Bressanin, the elderly senator descends the Giants’ Staircase of the Palazzo Ducale. Far from reading decadence, we can sense a reflection on the intimate drama historically experienced by the magistrate. Dressed in full majestic attire with the old-fashioned wig and the famous red gown of Venetian Senate members he becomes a symbol of the entire city and its thousand-year history. His heavy steps and lowered gaze show both dignity and resignation as we can feel the agony of a grand era meeting its demise.
The thousand little deaths we encounter in meditation in preparation for the final transition of this life’s journey came to mind as I stopped dead in my tracks in front of this painting. Our lives have a similar grandeur replete with a mosaic of tradition and new discoveries, arguments and agreements, accomplishments and failures, satisfactions and disappointments, celebrations and funerals, gains and losses. The drama takes several intermingling shapes like tragedy, comedy, romance and satire brought forth by the dance between our left and right brain. Reality and all human experience, no matter of what ilk, is always complex, never simplistic, a rich tapestry of contradictory and complementary energy flows vying for harmony between the extremes of chaos and rigidity.
There always comes the time, sooner or later, smaller or bigger, more subtly or fiercely, when the drama finds its demise. Can we sail off into the sunset with dignified rather than defeated resignation? Can we slowly develop over the course of the many mini-deaths of our practice the majestic elegance of a passing storm that allows us to dance with the flow of destiny no matter what pleasant or unpleasant currents move us? That is what I might view as the grand undertaking of mindfulness and meditation. The person that we are is a dynamic exchange between the executive ego, the integrating self and the mysterious vastness of the mostly non-conscious organism, partaking in a life that for better or for worse must be lived. And lived it is, more or less skillfully, with more or less suffering, never perfect, always sloppily meandering across the landscape of necessities, seeking an elusive freedom that tends to recede behind the many conditionings that unawares imprison us. When lived fully, which means with a minimal amount of hesitations and regrets, the full catastrophe of life is well worth its tribulations, unapologetically splendid and impressive, and deserving of a dignified nod to impermanence as we learn through mindfulness how to let go, how to get out of our own way, living freely and easily in the market place, and rejoicing in our internal resurrection from the ashes of ignorance.
Copyright © 2024 by Dr. Stéphane Treyvaud. All rights reserved.
I am looking to circumambulate two propositions: That impatience stems from a skewed relationship with time, while nothingness and the serious engagement with death are profoundly integrating and healing.
I am looking to circumambulate two propositions: That impatience stems from a skewed relationship with time, while nothingness and the serious engagement with death are profoundly integrating and healing.
“I had the flu and was too sick to practice meditation.” “My father-in-law died, and I had to stop practicing because we were too busy taking care of family stuff.” “After ten minutes of practice, I get impatient, uptight, need to move around, and have to stop my practice.” “I was so distracted that I was not able to practice.” Does this sound familiar?
What if I told you that no conceivable life circumstance can hinder your practice, and unless you don’t want to practice, the inability to practice does in most circumstances not exist? What if the above statements would have to be rewritten as follows? “I had the flu and was so sick and overwhelmed that I did not feel like or know how to use my meditation tools.” “My father-in-law died, and I stopped practicing because the hustle and bustle of the circumstance increased my mind’s forgetting function and thereby strengthened conceptually constructed illusions.” “After ten minutes of practice, I get impatient, uptight, need to move around, and I don’t have the experience to check what skills are missing in my practice.” “I was so distracted that I forgot that the distraction is itself a mental state like any other to be held in awareness and explored.”
Let me be clear: I am not saying that everybody should or can practice mindfulness meditation, or that there are no contraindications to doing so. I am simply addressing the unsuspecting majority of people who have legitimately taken steps to begin mindfulness meditation training and end up happily deceived by rationalizations to give up.
Because humans are fickle and crave instant results, it cannot be emphasized enough that mindfulness meditation is a skill to be learned, honed, and practiced over a long period of time – a thousand years on average. We are not talking about practicing a skill so that eventually we will arrive at the promised land while in the meantime we toil in hell. We are practicing this skill because the very act of doing so is the promised land. Immediately, when seen this way, we realize that the promised land sits on the ruins of etymology – ‘pro-mittere’ in Latin means ‘release/letting go/send forward’ (mission). What’s forward in this notion of ‘promised’ is the vast unknown of creativity, and by releasing into it we submit to the principle of impermanence that always changes everything without ever being static. Done skillfully, this opening to the unknown is called meditation, the gift that keeps on giving in the form of noticing improvement. What a delight to have no other goal than noticing improvement. On this path, unexamined impatience has no place. Mastering the right techniques is essential for success, success meaning a significant decrease, if not even disappearance of suffering when we realize that we are always already there where we are supposed to be.
When we appreciate the mind as the most complex phenomenon in the known universe, which thanks to all its splendor also affords us a limitless capacity for self-deception, we will hardly fall prey to cavalier attitudes believing that in a few weeks of training, we can know how to meditate, and life will all be better. Take just these three statements seriously – that mindfulness meditation is the hardest thing you will ever pursue in your life, that it takes a thousand years of training in learning precise mind tools, and that with the mind you are up against the most complex phenomenon in the known universe – and you will solve almost all challenges presented to you by the mind on this fascinating journey of discovering its nature, the nature of reality and truth, and the many ways we construct reality and let it affect our lives.
Impatience is one of those poorly recognized states of mind that interferes with all manner of growth and healing. Yearning for quick fixes and therapy shopping from one to the next in the hope of finding the imagined final solution to one’s problems is a ubiquitous mind trap one has to guard against. Desperate for water in the middle of the desert, digging one hundred shallow wells will not yield results; you have to dig one deep well, and that takes patience and time. This causes us to come face-to-face with another facet of the reality we usually quite desperately and unconsciously avoid like the plague – nothingness. Patience and impatience, time and nothingness are thus closely related topics central to mindfulness meditation and one’s healing journey in general.
Here is the mystery: You have more than a thousand years ahead of you because the thousand-year journey is timeless with no duration. It is a journey to nowhere one might feel one needs to go, achieving nothing one believes needs to be done, changing nothing one has the urge to escape from, and providing the freedom to be nobody else than who one already is. With no place to get to, it is a curious journey beginning at King’s Cross Station and involving platform 9¾. Everything is already there, including the end of suffering – all you must do is cultivate the mindset that gets you through the concrete pillar. To the untrained mind, the pillar is impenetrable and platform 9¾ non-existent, and finding the end of suffering appears as a daunting, almost insurmountable proposition. To the trained mind it is clear and simple, an orthogonal shift to a multidimensional awareness mode.
‘Orthogonal’ (Greek) means ‘at a right angle’, and I remember encountering this metaphor in Jon Kabat-Zinn’s work. So let me briefly yield to his words before continuing (Jon Kabat-Zinn, ‘Coming To Our Senses’, 2005 first edition, extracts from p. 347-351):
“As a rule, we humans have been admirable explorers and inhabitants of conventional reality, the world ‘out there’ defined and modulated by our five classical senses. We have made ourselves at home within that world, and have learned to shape it to our needs and desires over the brief course of human history. We understand cause and effect in the physical world. …
And yet even within science, looking at the edges, it is not so clear that we comprehend underlying reality, which seems disturbingly statistical, unpredictable, and mysterious. …
In the conventional everyday reality of lived experience … we dwell mostly accepting the appearance of things and create quasi-comfortable explanations for ourselves about how things are and why they are that way … really-not-looking-but-pretending-to-yourself-that-you-are.…
All the while, we are immersed in a stream of thoughts whose origins and content are frequently unclear to us and which can be obsessive, repetitive, inaccurate, disturbingly unrelenting and toxic, all of which both colour the present moment and screen it from us. Moreover, we are frequently hijacked by emotions we cannot control and that can cause great harm to ourselves and to others ….
Unpleasant moments are bewildering and disconcerting. So they are apt to be written off as aberrations or impediments to the ever-hoped-for happiness we are seeking and the story we build around it. … Alternatively, we might build an equally tenacious unpleasant story around our failures, our inadequacies, and our misdeeds to explain why we cannot transcend our limitations and our karma, and then, in thinking that it is all true, forget that it is just one more story we are telling ourselves, and cling desperately to it as if our very identity, our very survival, and all hope were unquestionably bound to it. … What we also forget is that the conventional, consensus reality we call the human condition is itself inexorably and strongly conditioned in the Pavlovian sense. … all this conditioning adds up to the appearance of a life, but often one that remains disturbingly superficial and unsatisfying, with a lingering sense that there must be something more, …
Such discomfort … may be all pervasive, a kind of silent background radiation of dissatisfaction in us all that, as a rule, we don’t talk about. Usually it is unilluminating, just oppressive.
But, when we look into what that disaffection, that background unsatisfactoriness actually is, when we are drawn to actually question and look into ‘who is suffering?’ in this moment, we are undertaking an exploration of another dimension of reality altogether – one that offers unrecognized but ever-available freedom from the confining prison of the conventional thought world, …
The process feels like nothing other than an awakening from a consensus trance, a dream world, and thus all of a sudden acquiring multiple degrees of freedom, … It is akin to the transition from a two-dimensional ‘flatland’ into a third spatial dimension, at right angles (orthogonal) to the other two. Everything opens up, although the two old dimensions are the same as they always were, just less confining. …
… we are initiating nothing less than a rotation in consciousness into another ‘dimension’, orthogonal to conventional reality, and thus, able to pertain at the same time as the more conventional one because you have simply ‘added more space’. Nothing needs to change. It’s just that your world immediately becomes a lot bigger, and more real. Everything old looks different because it is now being seen in a new light – an awareness that is no longer confined by the conventional dimensionality and mind set.
… [this is] a glimpse of what Buddhists refer to as absolute or ultimate reality, a dimensionality that is beyond conditioning but that is capable of recognizing conditioning as it arises. It is awareness itself, the knowing capacity of mind itself, beyond a knower and what is known, just knowing.
When we reside in awareness, we are resting in what we might call an orthogonal reality that is more fundamental than conventional reality, and every bit as real.
The conventional reality is not ‘wrong’. It is merely incomplete. And therein lies the source of both our suffering and our liberation from suffering.”
Kabat-Zinn does not directly talk about the three awareness modes I have been exploring in detail with my students in the Mindsight Intensive, the fields of consciousness, nothingness, and emptiness. A deeper exploration of those must be left for elsewhere. We can, however, taste some aspects of this journey towards freedom by recognizing how unique the expectations are with which we must take on meditation.
Meditation offers us a powerful sequence of interrelated processes serving as a royal road to deep peace – impatience resulting from a skewed relationship to time vanishes through the examination of the nature of time to make room for patience necessary to discover the inevitability of coming face-to-face with nothingness and death. Impatience, time, patience, and nothingness/death are basic realities on our path to liberation.
Once you master the basic tools used by the meditation guild and have gained some expertise in navigating the complex neighborhoods of your mind, you then must give the fire of awareness time to transform the mind’s energy flow and the brain’s neurofiring patterns – not unlike having mixed all your ingredients into your soup, and then giving the heat time to cook it. Easier said than done. During that time of ‘hanging in there’ without agenda, stabilizing attention one-pointedly on an object of awareness, and allowing everything else to unfold in the background of peripheral awareness with an open and accepting attitude full of curiosity, you invite and allow everything to be just as it is. Remember that you are not ‘hanging in there’ for a specific gain, but because it is so deeply healing just noticing improvement.
How much time do you need? Ten minutes, half an hour, an hour, a day? On this level of discourse, an hour a day of formal practice for the rest of your seven lifetimes is a good cruising velocity. The soup will cook nicely – you will accept with ever greater ease and elegance the satisfaction of noticing improvement for its own sake. However, most people crumble under the weight of time way before the hour has passed. Quite quickly, conditioned organismic processes make themselves felt in a variety of highly unpleasant experiences that drive us to abandon our cushions. The antidote? Access to timelessness
But how do we find timelessness within our time-bound lives? If you can’t trust your own subjective observation of the mind, you can trust physics to tell you that time is not a fundamental feature of reality. In other words, we must examine how our mind constructs time. It is thus not primarily about keeping track of the number of minutes you practice (although this number does give you a clue about your level of skill), but more about your skill in examining the ways numbers and minutes get constructed in your mind. In a more overarching way, it is about developing a clear sense of the subjective experiences created by the brain’s default mode network (the constructor) as distinguished from a very different set of experiences we call ‘the conduit’.
The default mode network’s constructor is the mind function that uninterruptedly creates stories. It is responsible for the incessant mind chatter filled with content and meaning we are all not only so familiar with but also so profoundly and completely identified with, that we end up confusing its content with reality. The conduit, on the other hand, is the entirety of direct somatic and sensory-motor experiences, which don’t have a content or storyline with meaning we can follow. These are the experiences we have through the external five senses of touch, sight, sound, taste, and smell, and the physical sensations in the body. In short, the real reality that gets directly presented to us through the conduit becomes transformed by the constructor (default mode network) into a virtual re-presented reality. The constructor is like a menu you read or a map you consult – though intellectually useful and interesting, it will never slake your hunger, quench your thirst, or immerse you in the landscape. The conduit is the actual meal you eat or the territory you hike in. We are so not used to realizing how virtual our thoughts, beliefs, and stories are, that we constantly confuse them with reality. This results in disembodied, stressed lives lived ‘in our heads’ in times (past and future) that don’t exist.
The moment your meditation dives into the intricacies of that construction, recognizing it as such and not confusing it with reality anymore, you discover that the foundation upon which you live is the conduit with its timeless moments that flow like a river to nowhere. Indeed, the stories of your construction themselves turn out to be no more than energy flow processes, not finished products experienced as truths for sale to other people. Consequently, even deeply held beliefs and meaning become no more than a fleeting appearance like the clouds in the sky. This applies equally to the construction of time, which can be directly observed, both individually and culturally in cultures without clocks or a sense of time like ours. Upon close examination, both conduit and constructor unveil their fleeting nakedness as they slip through our fingers like water we try to grasp. Your relationship with time changes profoundly.
When steeped in that conduit, the sense of ‘not being able to bear it anymore’ dissipates for several reasons. ‘I am not able to bear it anymore’ is recognized as just a thought, a construction, not real reality. As such it is as fleeting an energy flow as any other. Now grounded in conduit without any of the goals and meanings created by the constructor, you can recognize resistances and defenses that cause the experience to be felt more dramatically than it really is. You can emphasize curiosity, openness, acceptance, and allowing and letting be as a way of breaking past conditionings. Finally, time is revealed to just be a fleeting construction; there is no sense of less or more time that affects your expectations of how the immediate future needs to look. You touch timelessness. In the face of that realization (‘realization’ meaning an embodied awareness of reality), conditioned organismic processes that drive you on autopilot appear in a different light. Instead of being unpleasant experiences or problems, which you feel you need to bear, solve, or escape from by leaving your cushion, they are ‘just’ complex energy flows, each with their own qualities, direction, and destiny. Ten minutes, an hour, neither is either more difficult or less productive. They are just different, and with this ‘just’ the struggle and resistance fall away. Practicing for an hour changes from being an endurance game to becoming an invigorating massage instead.
Patience with nothing is quite a treasure. Remember: Nowhere to go, nothing to do, nothing to change, nothing to know, nobody to be – nada, zilch, squat, zippo. Timelessly surrendering to the vast emptiness of Being. It is like having assembled all the soup ingredients in a pot and all you now have to do is stir occasionally while letting it simmer on the fire. When everything is said and done – dreams are cleared, emotions regulated, memories integrated, thought rivers understood, and actions wisely measured – when nothing is left to say or do, the second of the three legs of our thousand-year journey begins by confronting nothingness and death in awareness.
Neither nothingness nor death are negative or nihilistic states, nor are they pessimistic outlooks on life. Granted, from the perspective of ordinary waking consciousness we call the field of consciousness, death, and nothingness appear as dark, cold, forsaken, and gloomy realities, which in Western philosophy existentialism has wrestled with. But Western philosophy being a largely intellectual exploration within the context of ordinary everyday consciousness does not manage well to pierce through the existential despair and discover an orthogonal dimension waiting to be realized. It does not use the awareness tools necessary for that. Mindfulness meditation offers that option, and we discover that quite on the contrary, death and nothingness are optimistic, positive, dynamic, and creative. When approached properly, they affirm the value and meaning of life in the face of suffering and death and open up a new horizon of freedom and responsibility for human beings. Prepare to die wisely and you will have a full and meaningful life.
Nothingness is the ground of being, the source of all possibilities, and the ultimate reality that transcends all dualities and categories such as subject and object, self and other, life and death. Nothingness is not something that can be grasped by rational thought or empirical observation, but only by a radical transformation of one’s consciousness and existence. It can provide a way to overcome existential crises and achieve a deeper understanding of oneself and the world. The only way to overcome the nihilism of existentialism is to go through it, to face in full awareness the nothingness that lies at the bottom of human existence, and to realize that it is not a negative void filled with death, but a positive source of creativity and freedom. By awakening to this field of nothingness, one can overcome the alienation and anxiety of existentialism and attain a new mode of being that is authentic, compassionate, and open to the infinite possibilities of existence that provide a deeper sense of meaning and joy. By implication, we need death to really get to know life at its deepest.
That powerfully transformative nothingness is waiting for you in many different cloaks and disguises at every turn: When you are bored, ‘nothing’ seems to happen, it all seems always the same, you can’t stand it anymore, you are lost, you have better things to do, you are assailed by the question ‘and now what?’, you have lost all sense of life’s meaning, or you are frantically searching for an imagined something to improve the life that eternally eludes you, like Vladimir and Estragon waiting for Godot. Without falling into forgetfulness, you stop waiting, you stop searching for the elusive prize that like the mirage of an oasis forever recedes as you approach. You rest in the awareness of nothing, a rich and creative void of unimaginable spaciousness, power, quality, and luminosity, and instead of waiting, you are present, waiting for nothing as everything is already there, doing nothing as everything of essence is already done. Instead of searching, you just receive; you revel in just being. This has by the way something to do with the capacity to be alone.
One of my students recently put it beautifully in an email as a question:
“Is it possible to reach a stage in your transformative journey of the mind where things stop making any sense, seemingly out of nowhere? It’s like, you’re practicing, formally and informally, working the tools and over time, you become a fairly skilled surfer, riding the waves with a sense of relative ease, stability, and flow.
And then, seemingly out of nowhere, as you seemingly ride the same waves in the same ocean, you can’t seem to stay on the surfboard with any sense of stability anymore. But you haven’t any clue why. You just can’t. Your balance is off. You don’t know anything anymore. Seemingly without any warning, you’re a beginner again.
The only thing I can say about this is that I notice a deeper widening within me, a deeper felt grief and sadness about our world in rapid chaos, and a felt confusion around how to be with the impermanence of civilization with reverence and faith.”
There is no room left for impatience when we examine the construction of concepts and time in meditation. Impatience is the escape from the truth by trying to escape to somewhere else than where we are; it is just resistance to the inevitable truth of ‘just Being’ in our practice of ‘just sitting’ with what ‘just keeps hitting you over the head the more you try to dismiss it’. When we settle in the flow of the foundations of our Being rather than precariously balance on the rooftops of our storied existence, impatience melts away like snow in the sun. The resulting holy water inspires the daily hour we sit on our cushion to become a transformative bath in the timeless vastness of Being – like a nurturing oasis amid the vast desert of existence with its trials and tribulations that toss us to and fro.
One must resist the temptation to make ‘the flow of the foundations of Being’ or ‘the timeless vastness of Being’, or indeed ‘nothingness’ into some ‘thing’ we can eventually find, get to, or achieve. Absolute nothingness is so profound that concepts must be released as what they are – puffs of smoke. If there is any trace of something called ‘nothing’, it must be released. This also applies to death. It is a no-thing and therefore no more than a process of transformation the likes of which we have spent a lifetime absorbed in. This absolute nothingness is ‘no thing’ whatsoever, and since all we can imagine are ‘things’, ‘no thing’ cannot be imagined. Just because it cannot be imagined or thought about does not mean it cannot be lived and known – not known in the sense of intellectual knowledge of something, but in the sense of unknowable knowing even beyond intuition.
The grace of opening those further dimensions of our awareness and orthogonally falling into a larger context with more dimensions than ordinary waking consciousness comes with the realization that we own nothing, we cannot hold on to anything, we are forced to unknow everything to end suffering, we lose everything we believed we had, and we ultimately are ‘no thing’ at all. No-thing is what death reveals when we get close to it. It is also the discovery of an orthogonal dimension we did not see before. In embracing this reality, ‘we die before we die in order not to die when we die’ as Buddhists tend to put it. Dying is radiantly liberating as it dissolves our conditionings to the point of revealing death as a transformation instead of an end, and thereby an inextricable feature of a life well lived.
All of reality is transformation, and there is no more powerful way to challenge old conditionings and make room for new, creative growth than to allow us to be purified by the awareness mode of the field of nothingness.
Copyright © 2023 by Dr. Stéphane Treyvaud. All rights reserved.
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