Tuesday, June 30, 2009
Never Ask Why
Thank you!
Early Morning Buddhist Inspiration - 6/30/2009
Monday, June 29, 2009
Becoming Enlightened - Dalai Lama
Becoming Enlightened - Dalai Lama
In Becoming Enlightened, His Holiness the Dalai Lama powerfully explores the foundation of Buddhism, laying out an accessible and practical approach to age-old questions: How can we live free from suffering? How can we achieve lasting happiness and peace?
Drawing from traditional Buddhist meditative practices as well as penetrating examples from today's troubled planet, he presents step-by-step exercises designed to expand the reader's capacity for spiritual growth, along with clear milestones to mark the reader's progress. By following the spiritual practices outlined in Becoming Enlightened, we can learn how to replace troublesome feelings with positive attitudes and embark on a path to achieving an exalted state -- within ourselves and within the larger world.
Full of personal anecdotes and intimate accounts of the Dalai Lama's experiences as a lifelong student, thinker, political leader, and Nobel Peace Prize Laureate, Becoming Enlightened gives readers all the wisdom, support, guidance, and inspiration they need to become successful and fulfilled in their spiritual lives.
Demonoid
The Noble Eightfold Path: The Way to the End of Suffering
The Noble Eightfold Path: The Way to the End of Suffering - Bhikkhu Bodhi
The essence of the Buddha's teaching can be summed up in two principles: the Four Noble Truths and the Noble Eightfold Path. The first covers the side of doctrine, and the primary response it elicits is understanding; the second covers the side of discipline, in the broadest sense of that word, and the primary response it calls for is practice. In the structure of the teaching these two principles lock together into an indivisible unity called the dhamma-vinaya, the doctrine-and-discipline, or, in brief, the Dhamma. The internal unity of the Dhamma is guaranteed by the fact that the last of the Four Noble Truths, the truth of the way, is the Noble Eightfold Path, while the first factor of the Noble Eightfold Path, right view, is the understanding of the Four Noble Truths. Thus the two principles penetrate and include one another, the formula of the Four Noble Truths containing the Eightfold Path and the Noble Eightfold Path containing the Four Truths.
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Art Rounds
I won't attempt to cover it all. There's some pretty indifferent stuff out there, and as I have said before I'm happy to have taken off my critic's hat: I can restrict myself to work that had a particular resonance for me. First, though, for anyone in the area who might be wondering what to see, let me quickly point you towards two good shows: a fine collection of "Drawings (Broadly Defined)" at Cardwell Jimmerson Contemporary Art--a museum quality show that includes some standout artists; and "I Am a Bird Now", a zappy and intriguing fusion of collage, painting, sculpture and wall work...
... by Antonio Adriano Puleo at Cherry and Martin.
The paintings that spoke to me more personally and directly, though, were those at Suzanne Vielmetter Los Angeles Projects and Roberts & Tilton. I loved the installation of Whitney Bedford's paintings...
(lower picture: “Frantic / Frantically”, 2009, oil and ink on panel, 22” x 26”. Courtesy of Susanne Vielmetter Los Angeles Projects. Photo credit Joshua White.)
... of underwater volcanic eruptions, which combine the bold application of oil paint with the intervention of intricate moments of fine ink drawing. Set, for the most part, against the horizon that is a conventional element of landscape painting, Bedford's powerful, turbulent "eruptions" of brushy color have all the appeal of drama and the intimacy of narrative. The paintings succeed in borrowing from both the raw emotional intensity of Abstract Expressionism and, in her backgrounds, the more neutral power of minimalist abstraction. They are visually exciting, even as they remind us of our planet's vulnerability and its seething, unseen core. She has certainly found a new way to expand one of art's lasting traditions: the engagement with the natural environment.
On to see new work by Andrew Schoultz at Roberts & Tilton. (Ellie and I have an earlier painting of his in our living room, much admired by guests and cherished by ourselves.) Schoultz's highly complex work tells us something about the possibilities of painting beyond its traditional value of providing visual pleasure. He engages us in an extraordinary spectrum of experience, involving myth and archetype along with contemporary economics and environmental issues. In these latest paintings...
... aside from his familiar blend of intricate line drawing and explosive field of proliferating image, he brings in a collage element of finely shredded currency bills and, if I'm not mistaken, other financial documents to engage the eye and tease the observing mind with oblique thematic references to the power structures of this world we have created. Elsewhere, ubiquitous architectural references evoke those structures themselves, whilst pathetically degraded natural elements like blasted trees (the paper fragments, I observed in this context, are cut out in the shape of thousands of tiny leaves) suggest to this observer the damage wrought upon the planet by the human addiction to commerce and economic gain. Schoultz clearly offers no answers in his paintings, but he asks us to engage in the complex philosophical narratives of a world on the brink of madness, and hanging on by a mere thread to intelligent control.
Chinatown, then. Here's a photographic diptych from the series "Room" by Carrie Yury at Sam Lee Gallery...
Yury's split portraits of near-nudes bring to mind, in part, the grisly 1947 Black Dahlia murder (the victim's body was cut in half,) as well as those many erotic nudes that populate the pages of art history books (the Rokeby Venus, the Ingres Odalisque, Manet's Olympia...), that on the one hand celebrate the female body and objectify it. Playing on that theme--with a (literal) twist--Yury confronts us with the disturbing proximity of erotica and pornography, healthy sexuality and exploitation. Her naked figures turn away even as they offer themselves to us; they are personalized by the detail of objects that surround them, yet distanced by the camera's voyeuristic lens. I found the pictures provocative and uncomfortably beautiful at once.
Right next door to Sam Lee's, at Solway Jones, you'll find an enchanting collection of hand-made musical instruments, ranging from the Zen-like simplicity of Robert Wilhite's gongs...
... to the practical whimsy of William T Wiley's "Debilslide" guitar ...
... to the primitive/high-tech combo of William Leavitt's "Analog Synth" synthesizer...
... and the technological sophistication of Reed Ghazala's "Species Device"...
A number of these instrument makers are artists of established reputation in other media--Bill Wiley as a Northern California-based painter, sculptor, printmaker and installation artist; and Bob Wilhite, based here in Southern California, as an artist, designer and performance artist of many years standing. Aside from the purely visual aesthetic pleasure of looking at these strange and beautiful objects, the visitor can enjoy the eerie quality of their strange sounds--the single note of Wilhite's beautifully crafted one-key piano, for example, or the clunk-clunk of musical clock whose two "hands" strike the sides of the glasses in which they're placed. One of Ghazala's pieces collects energetic forces from remotely ambient movements--a passing truck or bus, an airplane overhead--and converts it into other-wordly sound.
Michael Solway himself delighted us with an informed tour of the entire installation. It was with particular pleasure that he reminded us of the article in the previous day's New York Times about the 9,000 year-old flute. It seemed like a great context for a show exploring both the primitive and the most recent and sophisticated of humanity's ways of making sound.
Michael Jackson: Thoughts For the Rest of Us
I have to say that I know virtually nothing of Michael Jackson’s music; and what I think I know of him as a boy-man has been gleaned, over the years, from media reports that are notoriously geared to the more sensational aspects of his life than to its realities. Even so, the trajectory of his creative life seems clear, and sadly familiar in its outline: early success—amazingly early, in Jackson’s case—and adulation; a childhood fraught with demands, expectations, and outright abuse; huge financial returns—and equally huge losses; a troubled adult life, in which substance abuse and a self-destructive eating disorder become methods to deal with the unremitting pain of having to live up to the persona one projects; paranoia, caused by the constant prying of the media, and suspicion of friends and family alike…
It’s not a new phenomenon. Even before the Romantics came along with their tragic view of the artist as one living at the edges of reality, bordering often over into madness, the reputation of the reckless, drunken, death-defying poet was established. And it’s true, I think, that certain creative minds are driven to test the frontiers of the human mind and the limits of human behavior. Imagination is a faculty that enables the mind to run wild, to shake off the shackles of mundane reality and take us to places never before seen or dreamt of. Insanity is not so different, perhaps. It might even be, as some have suggested, that the artist’s creation is a—more or less—controlled form of insanity.
Curiously, though, it seems that success, for the creative mind, is as hard to cope with as is failure—and that both are equally illusory. The meteoric life and death of superstars in the past century—from Dylan Thomas and Sylvia Plath to Janis Joplin, Jim Morrison, Kurt Cobain, and countless others; a constellation now joined by Michael Jackson—is testimony to the unhappy truth that the return for one’s creative work is never enough. The appetite to be seen, heard, recognized, rewarded is, for some, insatiable; and the insecurities of those who experience these returns are no less—perhaps even greater—than those who strive for them without success and agonize over their supposed inadequacy.
The lesson that I suppose we all must learn if we are to survive as artists, writers, musicians—creative people of all kinds—may seem like a cloying and irritating cliché: the only lasting, satisfying reward, if we can find it, has to come from within. No amount of adulation from the world out-there will do it. No amount of material comfort, no fortune earned is enough. We will still want more. We will still look at the work we do and feel that it’s not good enough. We’re actually convinced that we are the frauds that others fail to see.
The hard part is to be able to experience that inner satisfaction without the complacency that is, for the artist, a kind of death. The life of the artist is the life of the exploring mind, which needs the edge of adventure to keep it moving forward into the unknown. For Michael Jackson—more than for the rest of us, I suspect—that particular Middle Path was a painful and daunting one, and eventually an impossible one to follow. I have to honor him for having danced it as he did, with verve and grace, as a gift to his fellow beings.
Early Morning Buddhist Inspiration - 6/29/2009
Embodying the Dharma: Buddhist Relic Veneration in Asia
"Perhaps fearing that conceptions of Buddhism would be tainted by superstition, Western scholars have tended to overlook relics and the practices surrounding them. Embodying the Dharma brings together essays by scholars who take holy remnants seriously. The reader will emerge with a good sense of the complexity--and importance--of relic worship in the Buddhist world."
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Sunday, June 28, 2009
Clearing the Clouds... and...
Otherwise... I invite you to consider the truly frightening column by Nicholas D Kristof, It's Time to Learn From Frogs. It bodes ill for our species.
The Religion of the Samurai
The Religion of the Samurai
Kaiten Nukariya's 1913 Religion of the Samurai focuses on Northern (Mahayana) Buddhism, and Zen Buddhism in particular. This short book contains a wealth of detail, as well as very lucid explanations of seemingly elusive Zen Buddhist concepts. It includes a text on the 'Origin of Man' by Kwei Fung Tsung Mih, a notable Chinese scholar who was the seventh Patriarch of the Kegon sect.
Scribed
Early Morning Buddhist Inspiration - 6/28/2009
Finding the Still Point: A Beginner's Guide to Zen Meditation
Through Zen meditation it is possible to find stillness of mind, even amidst our everyday activities—and this practical book-and-CD set reveals how. John Daido Loori, one of America's leading Zen teachers, offers everything needed to begin a meditation practice. He covers the basics of where to sit (on a cushion, bench, or chair), how to posture the body (complete with instructional photographs), and how to practice Zen meditation to discover the freedom of a peaceful mind.
The accompanying CD is a meditation companion. It has ten- and thirty-minute timed practice sessions, along with guided instructions from Daido Loori and an encouraging talk on the benefits of meditation.
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Saturday, June 27, 2009
Zen is Very Simple.
He has a way of teaching serious subjects in fun, innovative and yet always challenging ways. The ability to teach from so many different angles is the sign of a great teacher to me because people learn in various ways and are at different points along the spectrum of practice.
From the 1985 Sumner Kyol Che Opening, Ceremony:
Linc just said, "Zen is very simple. Dishwashing time, just wash dishes; sitting time, just sit; driving time, just drive; talking time, just talk; walking time, just walk." That's all. Not special. But that is very difficult. That is absolutes thinking. When you're doing something, just do it. No opposites. No subject, no object. No inside, no outside. Outside and inside become one. That's called absolutes.
It's easy to talk about "When you're doing something, just do it," but action is very difficult. Sitting: thinking, thinking, thinking. Chanting: also thinking, thinking. Bowing time: not so much, but some thinking, thinking, checking, checking mind appear. Then you have a problem.
But don't hold. Thinking is OK. Checking is OK. Only holding is a problem. Don't hold. Feeling coming, going, OK. Don't hold. If your mind is not holding anything, it is clear like space. Clear like space means that sometimes clouds come, sometimes rain or lightning or airplane comes, or even a missile blows up, BOOM! World explodes, but the air is never broken. This space is never broken.
Yeah, other things are broken but this space is never changing. Even if a nuclear bomb explodes, it doesn't matter. Space is space. That mind is very important. If something in your mind explodes, then don't hold it. Then it will disappear. Sometimes anger mind appears but soon disappears. But if you hold it, you have a problem. Appear, disappear, that's OK. Don't hold. Then it becomes wisdom. My anger mind becomes wisdom. My desire mind becomes wisdom. Everything becomes wisdom. That's interesting, yeah? So don't hold. That's very important point.
-Zen Master Seung Sahn
~Peace to all beings~
Early Morning Buddhist Inspiration - 6/27/2009
Friday, June 26, 2009
Obama, Government, and the Ungovernable
Don't get me wrong. It's not that Obama is--or should be--above criticism. Don't count me among those who believe he can do no wrong. I am equally skeptical of those who invest the man with messianic qualities. But I do believe that criticism can be productive and supportive, if offered in the context of the bigger picture I was attempting to invoke.
When the critic allows his or her particular point of disagreement to become central and exclusive, though, the criticism soon becomes narrow-minded, parochial, and destructive. Thus, if I allow Obama's immediate resolution of the extremely delicate Guantanamo problem to become the exclusive yardstick by which I judge his performance, the sine qua non, I risk trying to bathe the baby while I watch the bath water drain away--to pervert an already overused metaphor. If I disagree with him on one, or two, or three issues, must I give up on him altogether and, worse, descend into dismissive vitriol?
The problem is that all-or-nothing progressivism plays into the hands of those who would destroy Obama at any cost--as they attempted to destroy Bill Clinton in the 1990s. While Clinton was able to hang on by the skin of his teeth, remember, it was at the cost of being elbowed further and further to the right in his political agenda. The divisiveness that results not from honest argument, but from anger, resentment, and bitter accusations of betrayal, lends both credibility and power to vitriol from the other side.
One of my respondents suggested the analogy of someone we'd hired to do a job and who should now be taken to task for failing to do our bidding. I prefer a different analogy: I see the President less as a hireling, and more as the captain of a sports team, to whom we've chosen to delegate the responsibility to make decisions in an ongoing series of ever-changing, unpredictable situations. In this analogy, we risk being the complacent armchair quarterbacks.
Then, too, the history of our recent decades should remind us that it's easy to sit back and whine about "the government," as though it were some evil, alien entity separate from ourselves. In doing so, we forget that the government is us. It's a compact between ourselves and those we have chosen to represent us. My point, to put it in a slightly different way, is that in each furiously riding the hobby-horse of our individual freedoms and in demanding that our individual needs be met, we fail on our side of the compact: we become, in effect, ungovernable, even as we blame it on the government.
I realize that my readers may not do so, but I still count myself a progressive. If I had been able--had the society in which I live made it even halfway possible--I would surely have voted for Kucinich. Given the realities of who we are as a society, my question is this: Do we really want to nitpick our current Democratic President to shreds, and clear the path for another right-wing ideologue to follow him--whether in four years, or eight? We complained quite bitterly about the ideological rectitude demanded by the other side. Do we want to sacrifice our own ultimate goals to another brand of ideological rectitude?
I think it's possible not to abandon our ideals and to exercise our right--our duty--to question policies we judge to be wrong-headed, all without losing sight of the big picture. I voted for Obama because I believe him to be a thoughtful man with all the right intentions; because I believe that he does have a firm grasp of the big picture--what Bush Senior dismissively called the "vision thing." I did not vote for him because I thought he could fix every problem in our society within six months, no matter how pressing; or that he would say nothing that I disagreed with; or so that he would take uncompromising stands on every issue. I voted for a man I thought would work, with whatever circumspection might be necessary, to achieve a more just society for us all.
Michael Jackson: A Brief Elegy
Early Morning Buddhist Inspiration - 6/26/2009
Thursday, June 25, 2009
I Have Seen the Devil and It is Us.
--William Ralph Inge, writer and Anglican Prelate (1860-1954).
This guy...
Adultery
But this is not about literary skills, but rather about a deeply human drama. It's easy to laugh at a public figure in the predicament in which Sanford has placed himself, especially one who has made a point of touting his own moral probity and taken every opportunity--for political reasons--to impugn that of his fellows. Sanford has not been reluctant to make his opinions known about the sexual exploits of figures as diverse as Bill Clinton and Larry Craig, and his hypocrisy, now exposed, leaves him more vulnerable to mockery than he might otherwise be. Add a hefty dose sanctimonious, religion-based self-righteousness to the mix, and you have an excellent source of harmless hilarity.
Except that it's not really harmless, even when enjoyed in the privacy of one's own home. The Governor himself is hardly affected by my schadenfreude, but from the karmic point of view it is surely no merit to be making hay of the human failings of others--especially when they are failings that I myself have indulged in the course of my life. My laughter, sadly, is not about the person who provoked it. It's about me. And while I don't want to get too sanctimonious about it myself, it does not reflect well upon my character. To watch a man trying desperately to rescue some part of his life--his job, his future, his marriage, the trust he has built with his children and his friends--from the ruinous results of all too natural sexual urge is honestly no joke.
Compassion, not laughter, would be the more honorable--and more Buddhist--response. And I fear my laughter was not of the compassionate kind.
Early Morning Buddhist Inspiration - 6/25/2009
Wednesday, June 24, 2009
Through the Open Door To the Vastness of Your True Being - Eckhart Tolle
Through the Open Door To the Vastness of Your True Being - Eckhart Tolle
Once you've experienced the power of the present moment, what's next? Eckhart Tolle, who ignited a spiritual awakening in the West with his bestselling The Power of Now, invites you to join him on a path that takes us even further into the profound experience of pure presence. Through the Open Door is Eckhart's highly anticipated return to audio, featuring new teachings on:
- Achieving Space Consciousness—learning to focus on the underlying field from which all forms and thoughts arise
- Refining your alertness to become alive and present with every cell of your body
- The illusions that lead to suffering, spiritual longing, and the need for more time in our lives—and how to dispel them
- How to discover true liberation beyond the limits of the thinking mind and the little self
Karmapa - Two Ways of Divinity
Karmapa - Two Ways of Divinity
Apart from the exiled Dalai Lama, who is living in India, Tibetan Buddhism has various other spiritual leaders. One of them is the leader of the Karmapa sect, whose birth was already
predicted by the first Buddha, Siddharta Gautama. When the sixteenth reincarnation of the Karmapa leader died in the United States in 1981, monks start a search for the next reincarnation. Ten years later, representatives of the Chinese government in Tibet say they have found him, but an alternative candidate is pushed forward in India. This is the onset of a fierce political sparring. All in all, the production of this double portrait of both hallowed youngsters took six years. Prior to the shooting period from 1994 to 1997, director Arto Halonen (1964) had to wait for three years for permission by the Chinese authorities to film in Tibet, but he concealed the fact that the Dalai Lama and the second intended Karmapa leader, also living in exile in India, would be in his film, too.
A unique, award-winning documentary on the Karmapa and how China used him as a
springboard for its politics that has led to the violation of religious rights. On another level, the film tells the story of the existence of two rival candidates for the title of Karmapa and how the situation of two Karmapas provoked an internal crisis within the Buddhist denomination, as proponents split into different camps. The documentary was made between 1994 -1998 in Tibet, China and India and features the Dalai Lama as well as representatives of the Chinese Government.
http://rapidshare.com/files/131187927/Karmapa.part1.rar
http://rapidshare.com/files/131188274/Karmapa.part2.rar
http://rapidshare.com/files/131188445/Karmapa.part3.rar
http://rapidshare.com/files/131188558/Karmapa.part4.rar
http://rapidshare.com/files/131188656/Karmapa.part5.rar
http://rapidshare.com/files/131185347/Karmapa.part6.rar
The Origins of Om Manipadme Hum: A Study of the Karandavyuha Sutra
The Origins of Om Manipadme Hum: A Study of the Karandavyuha Sutra
Om Manipadme Hum, perhaps the most well-known and most widely used of all Buddhist mantras, lies at the heart of the Tibetan system and is cherished by both laymen and lama alike. This book presents a new interpretation of the meaning of Om Manipadme Hum, and includes a detailed, annotated precis of Karandavyuha Sutra, opening up this important work to a wider audience. The earliest textual source is the Karandavyuha Sutra, which describes both the compassion of Avalokitesvara, the bodhisattva whole power the mantra invokes, and the mythical tale of the search and discovery of the mantra. Through a detailed analysis of this sutra, Studholme explores the historical and doctrinal forces behind the appearance of Om Manipadme Hum in India at around the middle of the first millennium c.e. He argues that the Karandavyuha Sutra has close affinities to non-Buddhist puranic literature, and that the conception of Avalokitesvara and his six-syllable mantra is influenced by the conception of the Hindu deity Siva and his five-syllable mantra Namah Sivaya. The Karandavyuha Sutra reflects historical situation in which the Buddhist monastic establishment was coming into contact with Buddhist tantric practitioners, themselves influenced by Saivite practitioners.
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The Buddha comes to Sussex (1979)
The Buddha comes to Sussex (1979)
A report made about Ajahn Chah's visit in England at the end of the 70s when Ajahn Sumedho and the other monks have just moved into Chithurst to set up a forest monastery there.
A small village in west Sussex is faced with the strange prospect of saffron-robed Buddhist monks in its midst. they have just set up their first western sanctuary for training along strict traditional lines.part of their tradition is to rely for their food on the local villagers: but how would Sussex villagers react when a column of monks file past with their alms bowls. this everyman report attempts to explain what they do and why and the reaction of the village to their new neighbours.
Youtube Part1
Youtube Part2
Noteworthy...
The Giveaway
My friend Gary Lloyd, the artist, stopped by yesterday. I have known him since the early 1970s, when I walked into a gallery to see his show and was appalled by what I saw. This was before I’d had much exposure to what contemporary American artists were doing; I had learned about Picasso, Braque and the Cubists in school. I knew a little about the Expressionists and the Surrealists, and I loved the intricate, poetic work of Paul Klee. But that was about as far as I had progressed in my acquaintance with art history. Gary, at that time, was working with a variety of media, and his gallery installation included such things as axes struck into the gallery wall, strange, unidentifiable objects jerry-rigged out of cardboard, glass and duct tape and smeared with thick coats of petroleum jelly, jars of oozing stuff that seemed to be still growing… I was confronted, brutally, with that familiar old philistine reaction: THIS IS ART?
I have always had one way to deal with things that poke unwelcome fingers into previously unexplored places in my mind and leave me nonplussed: I write about them. I was still primarily a poet at that time of my life, so I went home from Gary’s exhibition and wrote a twenty-five page poem. It helped me to… no, ”understand” would not be the right word; it helped me come to terms with what I’d seen, which left, along with the emotional turmoil of outright, furious rejection, a hundred different ideas and images racing through my mind. I had to radically rethink my world.
That was Gary’s first gift. I returned it in the form of the poem I had written, and was delighted when he responded to it with enthusiasm—and with a challenge: Let’s make a book together.
We did. The book was called “Bob Went Home”—its title taken from words I’d found scrawled in childish lettering in one of the pieces in the show: “When I was a small boy, Bob went home.” It was a piece of text that was at once extraordinarily mysterious to me—who was Bob? Was he responsible for all this dreadful mess? Was this his broken pencil and his ink-stained book? Why did he go home? Where did he live? Were his mother and father waiting for him? Had he done something wrong?—and at the same time strangely familiar and comforting, as though I myself were Bob, or had been, as a small boy. My poem, in a sense, was all about the Bob I had once been: clumsy and uncomfortable with my own body, forever making unintentional messes, lonely and unsure of who I was.
“Bob Went Home” had an axe handle for a spine. It had a corrugated steel cover, severely dented by the heel of a wielded axe. Its pages were made out of roofing paper and cotton pads, thick cardboard slices slimed with Vaseline and stapled together under grease-proof paper and covered with wire mesh. The printed text—my poem—was legible only if the “reader” engaged in constant contact, constant manipulation of the physical object. It was an ungainly mammoth of a book, and Gary and I spent a good few weeks assembling multiple copies, a few of which reached the hands of collectors and the display case of at least one museum.
It has been a good long while since Gary and I have been in contact, but we had lunch together a couple of months ago and vowed not to lose touch. And then, the other day, he came over with a gift, an art work he had made back in 1978, “Chomsky’s Boat.” The piece is a construction assembled out of four large, musty tomes—directories of world writers—lined up on a rough stand made of skinned tree branches and hollowed out in the manner of a dugout canoe. If it’s “about” anything, it’s about modern communication systems and primitive ritual; about the weight and heft of things, and their fragility; about paper and books and wood; about the lasting and the ephemeral, the physicality of the material world and the intangible, evanescent quality of the intellect and the human spirit.
It is a wonderful gift. And it gave me an entry point for this essay I have been planning to write for some time now, a kind of coda to the book I have in mind. Because, in this commercial world I have been thinking and writing about, the giveaway is the ultimate gesture of the artist, the spirit of generosity that, I believe, is at the heart of the creative impulse.
It’s not easy. The notion of professionalism—and, indeed, commercial success!—is a seductive one. Most creative people I know would like nothing better than to earn a decent living doing what it is they love to do. We have been tempted, too, by the seductive promise that if we only “follow our bliss”, reward will surely follow. Sadly, experience will teach us otherwise—not all, perhaps, but the vast majority of us: the rewards are anything but financial.
For a writer like myself, the outcome of this predicament is no worse than the hurt feelings and disappointment that go along with the familiar rejection slip. There is at worst a hardcopy to be filed away; and most of us, these days, are content to file our stuff away on hard- or external drives, or in cyberspace, where they cause no pain or inconvenience. For the artist who accumulates years’ worth of canvases or sculptural work, the problem can get to be a serious practical one of maintenance and storage.
Art works, too, are much more tempting objets to assign value to. Lined up there, on the racks, they remind their maker of the long hours that went into their making, the cost of materials involved, the price commanded by an (obviously far inferior!) work by a friend or neighbor. Their very thinginess seems to suggest that they must be “worth something.” But what? The unpalatable truth is that the heartless law of the market applies even to art works: they are actually worth nothing but what a ready and willing buyer will pay for them.
The giveaway provides a surprisingly satisfying answer to this particular agony. I know, because virtually everything I have written in recent years has been a giveaway. What I have written, I have posted on my blog for anyone to read, for free, at any time. In the past—and sometimes even still—I have been paid by magazines for articles; I have been paid for catalogue introductions by galleries and museums; I have even sold a few books off the shelves of Barnes & Noble. And it’s nice to get the paycheck. It’s very nice. It’s a kind of validation that satisfies the ego even as it swells the pocketbook, even if only by a little. But I was never able to count on it, let alone make a living.
The reward for the giveaway is very different, but in some ways more satisfying still. A part of it is the freedom it allows. For me, it means I can write what I damn please, without submitting to the whims and biases of an editor. And the experience of giving comes with the pleasant feel of having committed an act of generosity, no strings attached, no expectation of return. The return, if it does come—in the form of response from a reader, praise, or even gratitude—is the proverbial icing on the cake.
But then it’s easy to give something away that has no shape or substance, and can be reproduced an infinite number of times without sacrifice to its integrity. It’s much harder, understandably, to give away a painting or—as in Gary’s case—a sculptural work that is unique, and dear to the heart in the way an object can be. One artist of some note demurred when I spoke about the giveaway: it was, he thought, a disservice to the artist’s standing in the art world, one that threatened to diminish the work itself by undercutting its value. I wondered, though, in response, what kind of value a work might have, when left in the studio racks or in storage for years on end. I have been the fortunate recipient of a number of gifts over the years, and value them no less for the fact that they were given. Perhaps more so, given the added value of mutual affection and recognition.
A final, scatological thought, if I may be permitted. A good part of the successful creative process consists in maintaining a flow of thought, image, medium… A backlog of output/product/waste can easily stop up that flow. The giveaway is one way to flush out the system, creating physical and mental space for the next effort. Give it a try, it might just work for you.
Early Morning Buddhist Inspiration - 6/24/2009
Tuesday, June 23, 2009
Analytical Buddhism: The Two-Tiered Illusion of Self
Gassho to Alluman for the book.
Analytical Buddhism: The Two-Tiered Illusion of Self - Miri Albahari
The author, a lecturer in philosophy, argues that there is no self, drawing on Buddhism, Western philosophy, and neuroscience.
It is not unusual for Western philosophers to deny existence to the self. Following Hume and James, such philosophers have denied the self existence by treating as illusory its supposed unity and unbroken persistence. These qualities are deemed mere fictions, borne from imagination and acting upon a bundle of discrete thoughts, feelings and perceptions. In this book, Albahari also denies existence to the self, but with a new twist: unity and unbrokenness are argued to be real qualities native to consciousness. Consciousness merges with desire-driven thought and emotion to create the impression of a separate and unified self; separateness, not unity, makes the self illusory. Albahari draws this "two-tiered" model of the self-illusion from Canonical sources in Theravada Buddhist literature, augmenting it with research from neurology. Since scholars usually ascribe a "bundle theory" of no-self to Buddhism, Albahari offers a fresh perspective on this central Buddhist "no-self" concept.
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Lecture on Alan Watts & Zen. Dualism - Donna Quesada
Lecture on Alan Watts & Zen. Dualism - Donna Quesada
Professor Donna Quesada from Santa Monica College - lecture on Alan Watts & Zen Buddhism. Part 1 of 5. March 10th 2008 @ L.A. Library.
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Donna's Blog
Capitalism, Socialism, and Income Inequality - The Dalai Lama
Capitalism, Socialism, and Income Inequality - The Dalai Lama
Tenzin Gyatso, the 14th Dalai Lama of Tibet, gives his perspective on capitalism, Marxism, and the widening global gap between rich and poor.
Youtube
Scary Beasts
... and was expecting more of the same as light entertainment before lights out. I had not expected the dark turn the narrative took. Instead of cheerful buffoonery, I was treated to the spectacle of scary creatures.
Hitching rides aboard the modern transportation systems we humans use to navigate the globe, it seems these fellow living beings have found ways to relocate and adapt to new environments with frightening ease. Take the case of the coqui frog...
... arriving in Hawaii from its native Puerto Rico and proliferating wildly, depriving Islanders of sleep with their incessant, high-pitched croaks. Seems it would take the arrival of the dreaded brown tree snake ...
... (originally from Australia and other spots in the Far East and now terrorizing Guam, thanks to military transport) to control them--a solution devoutly NOT to be wished.
Add to this mix: the huge and rapidly expanding population of Asian carp ...
... from East Asia, now infesting the Mississippi and Missouri Rivers and threatening the Great Lakes; the Africanized bee--called the "killer bee"--ten times more persistent in the pursuit of intruders on their nests and many times more lethal with its sting; and the plague of red fire ants from Brazil; and you have a sense of how scary the migration of species can be. And these are but a few examples of many. Click on America's Least Wanted Species and the larger picture begins to emerge.
One thing is clear, however: that the most territorially invasive, the most rapacious, the most destructive of all species is our own. We set the example for our fellow beings on this planet, and are scarcely in a position to complain when they follow in our footsteps. The irony is that they might well outlast us. The bees and the ants, the cockroaches and the flies (save that one executed last week at the hand of our president!) may inherit this planet and continue to populate it for eons after our extinction.
What's the lesson of the dharma here? To be respectful of all other living beings, perhaps, and not to assume superiority, as we have done these many centuries. To learn from them the skill of adapting to the environment, rather than forcing it to adapt to us and to our needs. To live in harmony with other species, and with others of our species, and with demands on the environment commensurate with our needs, and theirs. You'll maybe see others; that's my list.
Early Morning Buddhist Inspiration - 6/23/2009
Monday, June 22, 2009
The Wisdom of Metta. Again.
And yet the practice is extraordinarily rewarding. It confronts me with the honesty of acknowledging how little I know, how little I understand of these affairs. It confronts me with the disturbing belief that, whilst I abhor violence, the reality is that violence does seem, to some, to be the only answer. The dreadful irony is that, in Iran, both sides seem to think so--those who look around them and see intolerable oppression, and those who believe that the social order must be protected at all costs. I am, of course, naturally inclined to take the side of the oppressed. To breathe, to send goodwill to the oppressors, to wish them happiness runs counter to this instinct. It's a real struggle, in which I am helped only by recalling the wisdom of Thanissaro Bhikkhu: if they, too, found true happiness, the world would be a better place.
I may stand accused of wishy-washiness rather than wisdom, as is, in this crisis, our President Obama. Voices to the right and voices to the left have been clamoring for strength, decisiveness. They have forgotten, perhaps--or choose to ignore--the recent history of American "strength"--which often looks all too much like weakness--and its clearly counter-productive outcomes. Consider Vietnam. Consider Iraq. Consider the numerous smaller adventures in Central and Latin America, where we have put a heavy finger on the right (read anti-socialist) side of self-determination. We have been too often on the wrong side of history.
And the results of eight years of Bush belligerence should not be so easily forgotten. Our last president and his cohort of neo-cons would surely, now, be loudly proclaiming America's condemnation of the "evil" oppressor. We should remember their record, soberly. What the practice of metta teaches, in part, is the humility of having to recognize that "I" am not always right, and that compassion can be a more effective strategy than confrontation. Which does not make it easy.
Early Morning Buddhist Inspiration - 6/22/2009
Sunday, June 21, 2009
Rational Mysticism: Dispatches from the Border Between Science and Spirituality
Rational Mysticism: Dispatches from the Border Between Science and Spirituality
John Horgan, author of the best-selling The End of Science, chronicles the most advanced research into the mechanics—and meaning—of mystical experiences. How do trances, visions, prayer, satori, and other mystical experiences "work"? What induces and defines them? Is there a scientific explanation for religious mysteries and transcendent meditation?
John Horgan investigates a wide range of fields — chemistry, neuroscience, psychology, anthropology, theology, and more — to narrow the gap between reason and mystical phenomena. As both a seeker and an award-winning journalist, Horgan consulted a wide range of experts, including theologian Huston Smith, spiritual heir to Joseph Campbell; Andrew Newberg, the scientist whose quest for the "God module" was the focus of a Newsweek cover story; Ken Wilber, prominent transpersonal psychologist; Alexander Shulgin, legendary psychedelic drug chemist; and Susan Blackmore, Oxford-educated psychologist, parapsychology debunker, and Zen practitioner. Horgan explores the striking similarities between "mystical technologies" like sensory deprivation, prayer, fasting, trance, dancing, meditation, and drug trips.
He participates in experiments that seek the neurological underpinnings of mystical experiences. And, finally, he recounts his own search for enlightenment — adventurous, poignant, and sometimes surprisingly comic. Horgan"s conclusions resonate with the controversial climax of The End of Science, because, as he argues, the most enlightened mystics and the most enlightened scientists end up in the same place — confronting the imponderable depth of the universe.
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Encyclopedia Of Buddhism
Encyclopedia Of Buddhism
This is a general introduction and reference primarily to Buddhism, but also to Daoism, Shinto, Confucianism, and other major religious traditions of East Asia that are not covered in other volumes of the series. Articles by scholars of religion, all but one American, consider important figures, both Asian and Western; deities and other supernatural beings; rules and concepts; schools; practices; and other aspects.
Indian Philosophy - Richard King
Indian Philosophy - Richard King
This text provides an introduction to the main schools of Indian philosophy within both the Hindu and Buddhist traditions. It analyzes the schools' different doctrines and compares their approaches to specific philosophical topics - ontology, epistemology, perception, consciousness, and creation and causality. It also looks at contributions by individual thinkers, such as Bhartrhari who helped introduce linguistic analysis into Indian philosophy; and Asanga the believed founder of the Yogacara or "Practice of Yoga" school.
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