Tag Archives: Quotable

The Tao of Zen: Emptying

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taoofzenIn The Tao of Zen, author Ray Grigg devotes 170 pages to tracing the historical roots of Buddhism, Taoism and Zen. I find it tough sledding every time. The rest of the book explores the philosophical similarities between Taosim and Zen. Chapters on: Wordlessness, Selflessness, Softness, Oneness, Emptiness, Nothingness, Balance, Paradox, Non-doing, Spontaneity, Ordinariness, Playfulness, Suchness.

After three readings, my copy of this book has so many underlines, margin notes and highlighter, it’s getting hard to read. Here are few ideas from the final chapter:

In Taoism and Zen, suchness is accommodated by emptying. This is the process of clearing away the attitudes, the judgements, the roles, and all the conditioned patterns of thinking and feeling that shape ordinary experience. This means no questions, no answers, no explanations, no justifications, no rationalizations, no utilitarianism. It also means no moralizing, no personifying, no empathizing.

“Our existence is nothing but a succession of moments perceived through the senses.” — Jean Jacques Rousseau

(In Taoism and Zen) self is a soft and flexible persona worn for the practical purpose of identification. This was Alan Watts’ point when he said that he was not really Alan Watts, he was only called Alan Watts.

“I don’t have faith. I have experience.” — Joseph Campbell

The Way of Taoism and Zen comes of itself. “It” happens when “It” is ready.

Faster: The Acceleration of Just About Everything

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Faster: The Acceleration of Just About Everything, by James Gleick (1999)

Most of us suffer some degree of “hurry sickness,” a malady that has launched us into the “epoch of the nanosecond,” a need-everything-yesterday sphere dominated by cell phones, computers, faxes, and remote controls. Yet for all the hours, minutes, and even seconds being saved, we’re still filling our days to the point that we have no time for such basic human activities as eating, sex, and relating to our families. Written with fresh insight and thorough research, Faster is a wise and witty look at a harried world not likely to slow down anytime soon. (Goodreads)

The obvious question was: how relevant is a book — written seventeen years ago — about how everything in our lives is accelerating? The author clearly understood the book would be dated before he completed it. Can only hope he write a follow-up (More Faster?). Here are a few bit that got some highlighter:

The Otis Elevator Company estimates that its cars raise and lower the equivalent of the planet’s whole population every nine days.

The fastest passenger elevators, mostly in Japan, travel at more than thirty feet per second. The record holder in the late 1990’s was a special Mitsubishi elevator in a sightseeing tower in Yokohama: more than forty feet per second, a good climb rate for an airplane.

Anger at elevators rises within seconds, experience show. A good waiting time is in the neighborhood of fifteen seconds. Sometime around forty second, people start to get visibly upset. […] Door dwell (how long we’ll wait for door to close) tends to be set at two to four seconds.

(Cigarettes and shots of whiskey) are additives for our engines. We take them to modify the working of what we now quite consciously think of as the human machine.

It was only in the machine age that people became aware of speed as a quality that could be measured, computed, and adjusted.

Reading on-line becomes another form of channel-flipping.

(In 1984) Only eighty thousand fax machines were sold nationwide. Just three years later, in 1987, virtually every American law firm had a fax machine, and within two more years, realtors and takeout restaurants and hardware stores had jumped on the train. Businesses and individual consumers bought two million fax machines in the United States in 1989.

Future anthropologists will find our pottery but not our E-mail.

Cease to cherish opinions

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I first came across the following quote (from a poem by Seng-ts’an) back in 2009:

“Do not seek the truth; only cease to cherish opinions.”

I don’t think old Seng-ts’an was saying you shouldn’t have opinions. Just don’t love them too much. As for “do not seek the truth”… well, that’s harder for me. From the same blog post:

“Get comfortable with the emptiness of no beliefs, no ideas, no concepts, no knowing, no desires, no anticipation, no system, and no future.”

What does that leave? Direct experience. And about the only thing we can be certain of, based on direct experience is: I am. I exist. I find this ever so comforting (when I can remember it). The stress and anxiety of the last year is (for me) the result of beliefs and ideas and concepts and desires and anticipation and what’s gonna happen in the future.

Emptiness. It’s an important concept in most (all?) Eastern philosophies. It doesn’t mean the same thing it does in Western thought. Just saying the word makes me feel lighter. Calmer.

Truths About Life

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David Cain has 88 of these on his list. These are just my favorites.

“If you go home with someone, and they don’t have any books, don’t fuck them.” — John Waters

The main reason we argue online is because it feels good, but we like to imagine it’s also somehow noble or helpful.

The news doesn’t show you how the world is. It shows you whatever will make you watch more news.

Every generation thinks the one that came before them and the one that came after them are the worst.

We evolved to go days without food. Missing a meal shouldn’t be a big deal, but if you skip the odd lunch people will assume you have an eating disorder.

We are all atheists, in a sense. Every person denies the existence of either most or all of the gods that have been proposed.

When a party has degenerated into people showing each other their favorite YouTube videos, it’s time to call a cab.

There’s No Such Thing As A Protest Vote

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In 2016, (the U.S. electoral system) will offer 130 million or so voters just three options:
A. I prefer Donald Trump be President, rather than Hillary Clinton.
B. I prefer Hillary Clinton be President, rather than Donald Trump.
C. Whatever everybody else decides is OK with me.

That’s it. Those are the choices. All strategies other than a preference for Trump over Clinton or vice-versa reduce to Option C.

Clay Shirky: There’s No Such Thing As A Protest Vote

The Inevitable

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inevitable“Thousands of years from now, when historians review the past, our ancient time here at the beginning of the third millennium will be seen as an amazing moment. This is the time when inhabitants of this planet first linked themselves together into one very large thing. Later the very large thing would become even larger, but you and I are alive at the moment when it first awoke. Future people will envy us, wishing they could have witnessed the birth we saw.”

“This very large thing (the net) provides a new way of thinking (perfect search, total recall, planetary scope) and a new mind for an old species. It is the Beginning. […] At its core 7 billion humans, soon to be 9 billion, are quickly cloaking themselves with an always-on layer of connectivity that comes close to directly linking their brains to each other. […] By the year 2025 every person alive — that is, 100 percent of the planet’s inhabitants — will have access to this platform via some almost-free device. Everyone will be on it. Or in it. Or, simply, everyone will be it.”

While reading Kevin Kelly’s The Inevitable, I underlined passages so I could post them here for future reference. I do this with each book I read. I’m not going to do that for this book because my highlights filled 11 pages The Inevitable (Kevin Kelly) (PDF)

The Political Power of Social Media

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The excerpts below are from an essay by Clay Shirky, Professor of New Media at NYU and author of Cognitive Surplus: Creativity and Generosity in a Connected Age. The essay was published in 2011 but remains as relevant as today’s headlines (okay, more relevant than that).

One complaint about the idea of new media as a political force is that most people simply use these tools for commerce, social life, or self-distraction, but this is common to all forms of media.

The more promising way to think about social media is as long-term tools that can strengthen civil society and the public sphere.

In a famous study of political opinion after the 1948 U.S. presidential election, the sociologists Elihu Katz and Paul Lazarsfeld discovered that mass media alone do not change people’s minds; instead, there is a two-step process. Opinions are first transmitted by the media, and then they get echoed by friends, family members, and colleagues. It is in this second, social step that political opinions are formed. This is the step in which the Internet in general, and social media in particular, can make a difference. As with the printing press, the Internet spreads not just media consumption but media production as well — it allows people to privately and publicly articulate and debate a welter of conflicting views.

Little political change happens without the dissemination and adoption of ideas and opinions in the public sphere. Access to information is far less important, politically, than access to conversation. Moreover, a public sphere is more likely to emerge in a society as a result of people’s dissatisfaction with matters of economics or day-to-day governance than from their embrace of abstract political ideals.

“The conservative dilemma” — The dilemma is created by new media that increase public access to speech or assembly; with the spread of such media, whether photocopiers or Web browsers, a state accustomed to having a monopoly on public speech finds itself called to account for anomalies between its view of events and the public’s. The two responses to the conservative dilemma are censorship and propaganda.

“The cute cat theory of digital activism” — Tools specifically designed for dissident use are politically easy for the state to shut down, whereas tools in broad use become much harder to censor without risking politicizing the larger group of otherwise apolitical actors.

There are, broadly speaking, two arguments against the idea that social media will make a difference in national politics. The first is that the tools are themselves ineffective, and the second is that they produce as much harm to democratization as good, because repressive governments are becoming better at using these tools to suppress dissent.

The Jackpot

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William Gibson defines the Jackpot Years from The Peripheral [ m1k3y on Vimeo.]

“No comets crashing, nothing you could really call a nuclear war. Just everything else, tangled in the changing climate: droughts, water shortages, crop failures, honeybees gone like they almost were now, collapse of other keystone species, every last alpha predator gone, antibiotics doing even less than they already did, diseases that were never quite the one big pandemic but big enough to be historic events in themselves.”