presence

Post image for The Thing That Makes This All Happen

How many times in my life have I stood with four or five strangers at a street corner, waiting for the pedestrian light to change? 2000? 5000? Who knows. But I do know that in almost none of them do any of us want to be precisely there.

It’s the sort of moment that has a distinctly “in-between” character to it. It feels like a necessary but boring preamble to a more ideal moment which seems to be waiting for you somewhere across the street, but is really only in the mind.

Most moments are like this. Which means, of course, that most of human life is like this: not where we want to be. It’s mostly in-between.

If you could divide a human life up into two parts: the time spent feeling a sense of in-between, and the time spent feeling a sense of “arrival” I’d bet the proportions would be staggering — certainly 90-something percent “in-between”, probably closer to 100 than 90.

We share a lot of those kinds of moments with other people, even though the experience usually feels like a rather individual one, and we’re unlikely to think much about the others in it. Waiting in elevators. Going through the motions at work at 2:27 on an idle Tuesday. Riding the bus, again.

The “in-between” character present in the vast majority of our moments is created not by the moment’s actual details but by the persistent state of preoccupation of the person experiencing it. Preoccupation is the typical human experience, and it’s nothing other than the experience of an abstract past, future, or hypothetical moment in the mind stealing your attention from the one that’s really happening.

I’ve long believed that tedium is only a pattern of thought, not circumstance.  Boredom is never a situational reality, only a self-defeating way of relating to the moment at hand, which always contains more detail and possibility than you could ever explore.

Again, this is normal. So my state of mind — I can’t speak for you — isn’t always receptive to the freshness and magnificence of “mundane” moments, even though I am now convinced that those qualities are always there behind my preoccupations.

But depending on the intensity of the preoccupying thoughts, I’ve found there are some pretty reliable ways of tapping into those qualities, even when the present moment is of that archetypal, in-between type you find in parking lots and waiting rooms.

An example from work: I often find myself at site meetings, which typically take place in a boxcar-sized field office, around a collapsible table with plastic folding chairs, populated by a handful of contractors, engineers, surveyors and developers. These meetings have a very predictable dynamic, with everyone waiting for a chance to bring up their biggest concern, nodding impatiently while others bring up theirs. They have a predictable, tired vocabulary (working days, “mobilizing”, change orders, tie-ins, inverts, grades, quantities) that seems to blur countless past and present and future moments together as if they are one indistinguishable, perpetual scene with no real unique characteristics and certainly nothing to feel and wonder or excitement about.

These patterns, if you experience them every day (and your workplace certainly has its own) can become almost unbearably ordinary. If you can somewhat imagine what a tax accountant feels like this time of year when they look at yet another T4 or a W2, or what a McDonald’s employee feels like when they come back to the same fries smell after two weeks off, then you know the stifling feeling of over-familiarity I’m talking about.

At this recent meeting, perhaps the tedium hit a breaking point in me and I slipped into a genuine recognition that behind those boring patterns, right in the room with me, was a damn miracle.

Eight beating hearts.

All the over-familiar talk in that room, all the annoying jargon, the impatience, the endless dialogue about construction schedules and the state of the industry, was the product of something truly astounding and humbling. Every instance in that scene of someone getting quietly worked up, getting self-righteous, getting talked over — or getting bored — was driven ultimately by one of eight beating hearts. And each was driving its owner to something. Some action, some attitude, some thought. Only because that’s what it does.

Why did the chicken cross the road? A beating heart, no other reason. Read More

Post image for What to Do About the World’s Suffering

In all the emails I receive from readers, perhaps the most common theme is a question in this vein: how can a person be at peace with the world when there is so much suffering going on?

I don’t think I need to start rattling off specifics here — virtually every story in every newspaper is a tiny, nominal record of horrendous suffering for someone somewhere. Crimes. Deaths. Famines. Wars. Fires. Floods.

How do we live with so much suffering going on? How can I do so much as enjoy a bagel with a clear conscience while so many people are enduring unspeakable suffering?

I never really had a satisfying answer for that question most of my life, and so my only strategy was distraction. Get into something more immediate, more consuming, and those thoughts go away.

But it never really sat right with me until I began to question the usefulness of those thoughts. I think the key lies in understanding the difference between two oft-misunderstood responses to suffering.

Sympathy and empathy are often used interchangeably, and though they are definitely not the same thing, I can’t really say my definitions are the right ones. But I think if you read on, you’ll understand why it’s so important to make a distinction.

Both are related to feeling the suffering of others. The more common reaction is sympathy, which is essentially feeling bad because someone else feels bad. It doesn’t require an understanding of the nature of the other person’s suffering, only a mental acknowledgment that they are suffering. When you react to the suffering of another with sympathy, it means you are suffering over their suffering. However, as we suffer we become less conscious. In a state of suffering, wisdom disappears, reactivity takes over, and you begin to feel helpless.

Empathy is more subtle. It is not a reaction, but rather a capacity to be aware of the suffering of another. In sympathy we can be aware that another person is suffering, though we remain preoccupied with emotions and thoughts about the suffering, making it impossible to stay keenly aware of it.

To cultivate empathy requires that you remain receptive and stable — able to listen without judgment, to stay aware without getting indignant. Above all, it requires that you do not make their suffering yours. Read More

Post image for Where is Your Mind Right Now?

“Amazing, isn’t it?”

The words caught me off guard, but they were clearly addressed to me, and seemed to match my thoughts exactly. A moment earlier a blond-headed little boy had, in plain view of his parents and a half dozen passers-by, pitched a half-eaten ice cream at the garbage can, missing completely and hitting the retaining wall not far from my seat on the bench. They continued down the boardwalk without a word.

When the stranger spoke I think I nodded or harrumphed or made some other corresponding gesture of disapproval. But when I looked up, I was surprised to see the old man was smiling and gesturing at the ocean, and had either missed or ignored the minor injustice that had me so appalled. The sarcastic tone I heard in his comment belonged entirely to my train of thought. He meant only what he said.

I still don’t know exactly why he bothered to stoop and say that to me — unless my preoccupied state was obvious to him even through my poker face and sunglasses, and he knew exactly what to say to reset my perspective.

After speaking to me, he turned back to the ocean and I followed his gaze. It was too ordinary for a postcard: blue sky, blue ocean, no clouds. But it had me like the dancing plastic bag in American Beauty.

My train of thought had been effectively derailed, and I was able to forget myself for a moment, thanks to that random man who said the right thing at the right time. I had been totally lost, for most of the day. It was like when a noisy fan clicks off, which you never realize was running until the moment it no longer is, leaving the most unexpectedly silent silence.

I believe life with that noisy fan is the normal state of human consciousness. This was my thirtieth day on the coast of Australia. I’d been to the beach every day. It was a sunny one like most of them, and at a casual glance this ocean scene wasn’t especially captivating, particularly for coastal Australians who see it every day. Yet he was completely taken in, and so was I.

Thought-killing moments like that do happen, but often it takes something that’s particularly forceful on one’s attention. A flaming sunset, say, is exclusive and dramatic enough to wrest anyone’s attention away from their preoccupations, at least for the fleeting few minutes when it’s at its loudest, visually.

But just as often, I’ve looked at something much more ordinary at the precise moment my head-chatter cuts out, and found myself captivated in the exact same way. A dog sniffing a curb. A old playing card in a garbage can. A swirl in my coffee. There is an unmistakable significance that can be seen in all of them, but usually we’re not really looking.

This kind of moment has been happening more and more often. The most encouraging part of it is that it doesn’t seem to matter what the content of the scene is, only whether I’m aware enough to absorb it without assessing its implications to my personal interests. When my interests and preferences aren’t informing the picture — when I am not looking at it in terms of what it’s adding or taking away from me — it’s like I can watch it without being there. I am alive and aware without the normal heaviness of being a needy, self-obsessed human being. And that is where beauty is found.

I know now that this captivating quality is always there to be seen, not just in classically picturesque locations like beaches but in parking lots, produce aisles, snowbanks and people’s faces. But it can only be noticed when thinking isn’t the prominent feature of the landscape.

This state is an anomaly for almost everyone, but I think we all know it to some degree, as an occasional acquaintance. Trains of thought seem to be bent on creating new ones constantly. I suspect that for most of us, our thinking is the prominent feature of the landscape, almost all of the time.

Our thinking is such a prominent feature of nearly every scene we witness, it can be hard to imagine that we can still be there to see the world when thought isn’t around. Indeed, most people probably live and die without ever detecting a distinction between their thinking minds and themselves.

Next time you think of it, ask yourself: Where is my mind right now? Where has it been this last hour? Are my thoughts the prominent feature in my current landscape?

I’m convinced that this same, captivating significance is present in every scene, waiting to speak to you whenever you offer it a chance. It’s unbelievably patient. It could wait a lifetime.

Photo by David Cain

Post image for Who You Really Are

Okay, this post is the last thrust in our trip down the proverbial rabbit-hole, which so far has looked at what the ego is, and how the late Douglas Harding can help us answer that big, big question — who are you, really? This is part one of a two-part post.

I had no idea what I was getting into. Back in October, I arrived at an island retreat called Hollyhock, to take what I thought was a five-day course on Buddhism. I didn’t know we would spend those days in uninterrupted mindfulness, without speaking, and that we’d spend about six to eight hours a day in formal meditation.

After the initial welcome at the main hall, our teacher led my group up the path to our meditation hut in the forest. On the way there, he stopped us and told us to look up. It was a still and clear night, much darker than we city dwelling visitors were accustomed to. I had never seen stars like that.

“Please be aware,” he said, as we all stared silently, “that you are seeing.”

He repeated himself. I was transfixed on the stars, but I remember thinking, “Well, duh,” when his comment registered. Of course I’m aware I’m seeing. How can you see without being aware of it?

His comment echoed again in my head a moment later, and I realized what he meant. For the first time, I recognized that I was normally only aware of what I was seeing, and had taken for granted that I was seeing at all. My awareness had become preoccupied with the content of existence, not the fact of existence itself. Suddenly, it struck me as so peculiar that there was stuff out there to see at all, and especially peculiar that there was something present — me, evidently — to see it. I don’t know why it had never occurred to me there was anything odd, or at least curious, about this arrangement.

In that instant, the stars became more real, more imposing, though I can’t say their appearance changed. It was something like admiring a photograph of a tree, and then realizing you were looking at a real tree. This experience definitely had an effect on me, but I didn’t grasp its relevance right away. Read More

Post image for Five Useful Headless Resources

Well it turns out there’s been much more interest in Douglas Harding’s Headless Way than I initially thought. I’ve had quite a few lengthy comments and a lot more emails than normal. Evidently Headlessness has struck a chord with a lot of you, and people have a lot of questions.

I can’t explain everything about it here though, for three reasons. First of all, I don’t want to write about the same topic for too long because I know not everyone is interested. Secondly, I can’t do nearly as good a job describing headlessness as Douglas Harding can and already has. And finally, this is a method of self-enquiry, which means you’ll have to do most of the exploring and experimenting yourself to get the most out of it.

So here are five excellent resources on headlessness, all available from your computer chair. Read More

Post image for Headlessness FAQ

This is the fourth article in a series about Douglas Harding’s method of self-inquiry, called headlessness. The others are here: [Post one] [Post two] [Post three]

In the previous article, I described Harding’s discovery that he, in his first-person, singular, present-tense experience, did not have a head. He insists that anyone who gives it an honest, unbiased look, will find the same thing.

Obviously it’s a preposterous claim, and it raises some questions. Here are the most common sticking points.

What is the point of this?

The point is to experience your true nature instead of just experiencing your thoughts about your true nature.

We tend to see ourselves as what our thoughts tell us we are: separate, finite bodies, tiny compared to the world we inhabit.

Nearly all of your ideas about who you are have been derived from views of you at a distance, either from other people’s accounts, or from mirrors and cameras.

From a distance of a few meters, you do appear to be a finite thing in the midst of other finite things. From zero distance, your appearance is very different, but we tend to disregard what we see ourselves to be, in favor of what we’ve learned ourselves to be from non-first-hand sources. This collection of learnings is called the ego, and most people will never suspect that it isn’t who they are. All of it is second-hand, past-tense, misleading information about who you are, observed from angles that cannot possibly see what you see.

All the major spiritual teachings inevitably point to nonduality — that there is no real separation between you and the universe around you. Many people suspect this is true, believe it is true, or want it to be true, yet it remains only an interesting concept for most.

What the Headless Way (or “headlessness”) allows you to do is to see nonduality plainly. You can physically see the seamlessness between you and the universe that contains you. This has huge implications for our relationships with others, the ego’s negative effects on our lives, human evolution and a lot more. Read More

Douglas Harding was a modern-day English philosopher who made a remarkable discovery about human nature, and developed a simple and ingenious method for guiding others to see it for themselves. This post is the third post in a series about his method. [Post one] [Post two]

Though an architect by trade, Douglas Harding was strongly drawn to philosophy, and his primary interest was answering the simple question of who he really was.

Was he a really only a six-foot bag of meat, animated by some mysterious biological energy? Or was he what the religious and spiritual masters said he was: pure, empty consciousness, undivided from the rest of the universe?

He wasn’t about to take anyone’s word for it.

While thinking about the principle of relativity, he realized that his identity depended on his distance from the observer. Looked at from a distance of a few meters, he appeared to be what could only be described as a man. But from a distance of an inch or so, “patch of skin” would be a more honest descriptor of his appearance. Zoom in further, and he became cells. At closer ranges still he became molecules, atoms, and particles.

He recognized that it worked the other way too. Observe from far enough away, and his close-range appearance as a man gives way to that of a city, then a continent, a planet, and so on.

Careful to avoid assumptions and going only off of objective observations, it was clear that what he was at three meters was nothing like what he was at three nanometers, or three billion meters.

He couldn’t deny that he had many layers of appearances, quite inseparable from one another, and all of them dependent on the distance from which he was observed.

It was also undeniable that he needed all of those layers to survive. Clearly he needed the surrounding planet to breathe and sustain himself, which in turn needed the surrounding solar system to keep it in its life-sustaining position, which in turn needed the surrounding universe to put it where it was, and so on. Looking in the other direction, he knew he also needed his constituent body parts and cells, which in turn needed their constituent molecules and atoms.

This led him to the idea of nondualism, as fabled in religious and spiritual teachings. There was no perceivable separation between the six-foot human he always figured himself to be, and the universe that surrounded it and comprised it. The only separation between Douglas the person and the remainder of the universe was an arbitrary, imagined one: the common, generally unquestioned thought that a human being ends strictly at the limits of its skin. Read More

Post image for Three Typical Mistakes in Thinking About the Future

When I was six years old, I was crossing the little bridge on Center street when I realized I was doomed. I don’t know why it only occurred to me then, but once it did I couldn’t deny it.

I was in Grade 1, and I liked my current teacher, but I was afraid of the Grade 3 teacher (let’s call her Mrs X.) I’d heard stories about how mean she was from older kids, and I’d seen her barking in her shrill voice at the students who were unfortunate enough to be in her class.

Because I was in Grade 1, it never seemed like it was my problem, until it occurred to me that I had no means to prevent myself from aging naturally and eventually becoming a Grade 3 student. She was the only Grade 3 teacher in my small-town school, and I would eventually end up in her class. Fate was marching me right into certain misery.

I scoured my mind for a possible ways out of this. Dropping out didn’t seem to be an option. I didn’t feel self-sufficient enough to run away. No matter how I used my time, the next two years of my life would be spent being funneled towards something I could not accept.

I was so depressed.

All this sudden despair was my doing, but I didn’t know it. I had doomed myself with three common errors in thinking:

1) Letting your thinking snowball.

One of the most liberating discoveries I ever had was that thinking has an insidious snowball effect. Thoughts trigger other thoughts, and if your initial thought carries even a hint of insecurity or worry, subsequent thoughts can explore it and magnify it until you’re profoundly agitated. You can end up pulling your hair out and dreading the rest of your life, just from idle thinking. Read More

birds on light post

Ever since I declared my Big Goal — complete self-employment by my 31st birthday — I’ve been flip-flopping about where specifically to start. Because I’m working with such a long timeline, it doesn’t make sense to chart out every action along the way, because I just don’t know how it’s all going to play out. It’s almost all new territory for me so I’ll need to be making constant adjustments the whole way.

So the “middle game” and “end game” of this goal are going to stay undefined until I get closer to them, but the opening sequence is to be decided now.

I am still abroad at the moment, so my workspace is constantly changing and never predictable. I have no desk and no filing cabinet, not much privacy, and often internet access is expensive or unavailable. There is also an uncomfortable internal conflict between my desire to make the most of my time abroad by sightseeing and socializing, and my desire to get this project underway.

Most of the sub-projects involved in my goal will have to wait until I return home, where I’ll have the stability and privacy to work, with fewer distractions. But I can still make one or two big strides between now and then.

I’ll be living out of my backpack for another six weeks yet. I’ve left New Zealand to explore Australia until I go home. Not that six weeks is a long time — I can’t believe I’m so close to the end of my trip — but I do want to get closer to my goal during this time, rather than defer it all until I get home. Enjoying my trip is the number one priority, but I don’t need sixteen waking hours a day to enjoy myself.

My goal’s general plan is clear to me, and I know that the first stage is going to surround establishing certain fundamental habits: writing habits, workflow habits, networking habits, and blog marketing habits. These habits will put me in a better position to complete everything between now and D-Day (October 8, 2011.) Any good habit established now will pay great dividends over the next eighteen months, and will facilitate the development of other habits.

In my research on habit change, one point keeps coming up again and again: the likelihood of your habit sticking decreases dramatically for every additional habit you’re attempting to change at the same time. If you only focus on one habit, a successful take is almost guaranteed, but trying to change five habits concurrently almost guarantees failure for all of them. Read More

chair in the desert

I think it’s really helpful to forget you exist, and often.

It sounds impossible, but it can be done.

Here’s an exercise I do sometimes to achieve that perspective:

Wherever I am, whatever location I am in, I picture the situation exactly as it would be if I wasn’t there. I just watch it like it’s a movie, and the people still in the scene are the actors. Or maybe there’s nobody around at all, it’s just an empty corner of the world sharing a moment with itself. Whatever the scene, it feels like I’m watching it remotely from some far-off theater. It’s all still happening, but I’m not there.

I absorb myself in the details of how it looks and sounds. The characters’ tones of voice, their gestures, the room around them, the background noise. I can let it be whatever it is without any apprehension, because I’m not there, so I have no means — or reason — to stop it or control it, or to wish it was different.

And something amazing happens: all of my concerns and interests just disappear. I watch the moment unfold however it pleases. No part of me is invested in the moment, it just becomes whatever it wills to be, and it doesn’t matter what happens. The effect is exhilarating and liberating. It seems to be quite a miracle that there is even something happening at all. And it’s always, always beautiful.

Think of it as dying on purpose.

Imagine you just died, right now. All of your responsibilities, relationships, plans and worries would vanish like they were never even real, and the world would go on perfectly fine without your input, just like it did before you existed. It’s nothing personal, just the plain truth.

Your hopes and worries never mattered anyway. They only appeared to be so critical because while you were alive you had the insidious (but normal) human habit of seeing things only insofar as they relate to you and your interests. Read More