The Way of Zen by Alan Watts

The Way of Zen

Excerpts from The Way of Zen


I have no other self than the totality of things of which I am aware.

I have somehow become the empty space in which everything is happening.

TAO

The vague, void-seeming, and indefinable Tao is the intelligence which shapes the world with a skill beyond our understanding. … Whereas God produces the world by making, the Tao produces it by “not-making” (growing).

The Tao’s principle is spontaneity. But spontaneity is not by any means a blind, disorderly urge, a mere power of caprice. … A philosophy restricted to the alternatives of conventional language has no way of conceiving an intelligence which does not work according to plan, according to a (one-at-a-time) order of thought.

Hsuan – A metaphorical darkness; the sheer inconceivability which confronts the mind when it tries to remember a time before birth, or to penetrate its own depths.

If the ordinary man is one who has to walk by lifting his legs with his hands, the Taoist is one who has learned to let the legs walk by themselves.

The eye’s sensitivity to color is impaired by the fixed idea that there are just five true colors.

BUDDHISM

Reasonable men will always be capable of compromise, but men who have dehumanized themselves by becoming the blind worshipers of an idea or an ideal are fanatics whose devotion to abstractions make them enemies of life.

The value of emptiness lies in the the movements it permits or in the substance which it mediates and contains. But the emptiness must come first. This is why Indian philosophy concentrates on negation, on liberating the mind from concepts of Truth.

The basic reality of my life is not any conceivable object.

Maya: Things, facts, and events are delineated, not by nature, but by human description, and the way in which we describe (or divide) them is relative to our varying points of view.

The formal world becomes the real world in the moment when it is no longer clutched, in the moment when its changed fluidity is no longer resisted.

It is precisely (the) realization of the total elusiveness of the world which lies at the root of Buddhism.

SELF

Any attempt to conceive the Self, believe in the Self, or seek for the Self immediately thrusts it away.

It is fundamental to every school of Buddhism that there is no ego, no enduring entity which is the constant subject of our changing experiences. For the ego exists in an abstract sense alone, being an abstraction from memory. The past from which our ego is abstracted has entirely disappeared.

To one who has self-knowledge, there is no duality between himself and the external world.

(Zen on the Round of birth-and-death) The process of rebirth is from moment to moment, so that one is being reborn so long as one identifies himself with a continuing ego which reincarnates itself at each moment in time.

Nirvana can only arise unintentionally, spontaneously, when the impossibility of self-grasping has been thoroughly perceived.

Buddhism does not share the Western view that there is a moral law, enjoined by God or nature, which is man’s duty to obey.

Smriti (recollectedness) is a constant awareness or watching of one’s sensations, feelings, and thoughts – without purpose or comment. It is a total clarity and presence of mind, actively passive, wherein events come and go like reflections in a mirror: nothing is reflected except what is.

Through such awareness it is seen that the separation of the thinker from the thought, the knower from the known, the subject from the object, is purely abstract. There is not the mind on the one hand and its experiences on the other: there is just a process of experiencing in which there is nothing to be grasped, as an object, and no one, as a subject, to grasp it.

The object itself is just thought. A thought cannot see itself.

Dharmadhatu – The proper harmony of the universe is realized when each “thing-event” is allowed to be freely and spontaneously itself, without interference.

Logic and meaning, with its inherent duality, is a property of thought and language but not of the actual world.

As the sound “water” is not actually water, the classified world is not the real world.

Instead of trying to purify or empty the mind, one must simply let go of the mind – because the mind is nothing to be grasped. Letting go of the mind is also equivalent to letting go of the series of thoughts and impressions which come and go “in” the mind, neither repressing them, holding them, nor interfering with them.

PRINCIPLES AND PRACTICE

The fondest illusion of the human mind: in the course of time everything may be made better and better.

The power of thought enables us to construct symbols of things apart from the things themselves. This includes the ability to make a symbol, an idea of ourselves apart from ourselves. We learn to identify ourselves with our idea of ourselves.

All ideas of self-improvement and of becoming or getting something in the future relate solely to our abstract image of ourselves.

In Taoist and Buddhist thought there is no conception of a God who deliberately and consciously governs the universe. [The Tao, without doing anything leaves nothing undone]

It is part of the very genius of the human mind that it can, as it were, stand aside from life and reflect upon it, that it can be aware of its own existence, and that it can criticize its own processes.

When human beings think too carefully and minutely about an action to be taken, they cannot make up their minds in time to act.

From (such) memories, reflections, and symbols the mind constructs its idea of itself. … The identification of the mind with its own image is paralyzing because the image is fixed — it is past and finished.

The attempt to act and think about (an) action simultaneously is precisely the identification of the mind with its idea of itself.

Whatever we do, and whatever “happens” to us, is ultimately “right.”

To act “without second thought,” without double-mindedness, is by no means a mere precept of our imitation. For we cannot realize this kind of action until it is clear beyond any shadow of doubt that it is actually impossible to do anything else.

There is no necessity for the mind to try to let go of itself, or to try not to try.

“Brushing off thoughts which arise is just like washing off blood with blood.” – Japanese master Bankei

Social conditioning fosters the identification of the mind with a fixed idea of itself as the means of self-control, and as a result man thinks of himself as “I” – the ego. Thereupon the mental center of gravity shifts from the spontaneous or original mind to the ego image. Once this has happened, the very center of our psychic life is identified with the self-controlling mechanism.

As soon as I recognize that my voluntary and purposeful action happens spontaneously “by itself,” just like breathing, hearing, and feeling, I am no longer caught in the contradiction of trying to be spontaneous. There is no real contradiction, since “trying” is “spontaneity.”

One stops trying to be spontaneous by seeing that it is unnecessary to try, and then and there it can happen. … One does not realize the spontaneous life by depending on the repetition of thoughts or affirmation. One realizes it by seeing that no such devices are necessary.

Zen lies beyond the ethical standpoint, whose sanctions must be found, not in reality itself, but in the mutual agreement of human beings.

Zen does not confuse spirituality with thinking about God while one is peeling potatoes. Zen spirituality is just to peel the potatoes.

Zen is neither self nor Buddha to which one can cling, no good to gain and no evil to be avoided, no thoughts to be eradicated and no mind to be purified, nobody to perish and no soul to be saved.

The practice of Zen is not the true practice so long as it has an end in view, and when it has no end in view it is awakening — the aimless, self-sufficient life of the “eternal now.”

As muddy water is best cleared by leaving it alone, it could be argued that those who sit quietly and do nothing are making one of the best possible contributions to a world in turmoil.

To see the world as it is concretely, undivided by categories and abstractions, one must certainly look at it with a mind which is not thinking — which is to say, forming symbols about it. … A quiet awareness, without comment, of whatever happens to be here and now. This awareness is attended by the most vivid sensation of “nondifference” between oneself and the external world, between the mind and its contents — the various sounds, sights, and other impressions of the surrounding environment. … It just comes by itself when one is sitting and watching without any purpose in mind — even the purpose of getting rid of purpose.

The basic position of Zen is that it has nothing to say, nothing to teach. The truth of Buddhism is so self-evident, so obvious that it is, if anything, concealed by explaining it.

Awakening almost necessarily involves a sense of relief because it brings to an end the habitual psychological cramp of trying to grasp the mind with the mind, which in turn generates the ego with all its conflicts and defenses.

What we are, most substantially and fundamentally, will never be a distinct object of knowledge. Whatever we can know — life and death, light and darkness, solid and empty — will be the relative aspects of something as inconceivable as the color of space.

Awakening is to know what reality is not.

So long as one thinks about listening, one cannot hear clearly, and so long as one thinks about trying or not trying to let go of oneself, one cannot let go. Yet whether one thinks about listening or not, the ears are hearing just the same, and nothing can stop the sound from reaching them.

Because the world is not going anywhere there is no hurry. Hurry, and all that it involves, is fatal. For there is no goal to be attained.

The purposeful life has no content, no point. It hurries on and on, and misses everything. It is only when there is no goal and no rush that the human senses are fully open to receive the world. People in a hurry cannot feel.

Making an effort to concentrate on the instantaneous moment implies at once that there are other moments.

Buddhism Without Beliefs by Stephen Batchelor

buddhism-beliefsI’m not really sure what Stephen Batchelor is trying to say in Buddhism Without Beliefs. I think his main idea is there in the title. Excerpts below got some highlighter… real reviews at Amazon.  This wasn’t one of my favorite books on the topic.


Awakening is no longer seen as something to attain in the distant future, for it is not a thing but a process — and this process is the path itself. […] It is an authentic way of being in the world.

The dharma is not something to believe in but something to do. [ Wikipedia: In Buddhism dharma means “cosmic law and order”, but is also applied to the teachings of the Buddha.]

An agnostic Buddhist is not a “believer” with claims to revealed information about supernatural or paranormal phenomena, and in this sense is not “religious.” […] The dharma is not a belief by which you will be miraculously saved. It is a method to be investigated and tried out. […] An agnostic Buddhist eschews atheism as much as theism, and is as reluctant to regard the universe as devoid of meaning as endowed with meaning.

Buddhism could be described as “the culture of awakening.”

Religions are united not be belief in God but by belief in life after death.

Regardless of what we believe, our actions will reverberate beyond our deaths. Irrespective of our personal survival, the legacy of our thoughts, words, and deeds will continue through the impressions we leave behind in the lives of those we have influenced or touched in any way.

Life is neither meaningful nor meaningless. Meaning and its absence are given to life by language and imagination.

Anguish emerges from craving for life to be other than it is.

Dharma practice is founded on resolve. […] An ongoing, heartfelt reflection on priorities, values and purpose. […] Dharma practice is the process of awakening itself: the thoughts, words, and deeds that weave the unfolding fabric of experience into a coherent whole.

The process of awakening is like walking on a footpath. When we find such a path after hours of struggling through undergrowth, we know at last that we are heading somewhere. Moreover, we suddenly find that we can move freely without obstruction. We settle into a rhythmic and easy pace. […] What counts is not so much the destination but the resolve to take the next step.

Focused awareness is difficult not because we are inept at some spiritual technology but because it threatens our sense of who we are.

The stiller the mind, the more palpable the dazzling torrent of life becomes.

The world is so saturated with the meanings given to it that those meanings seem to reside in the things themselves.

At every moment we are either inclining toward or engaged in an act: a physical movement, an utterance, a thought. Even when you decide not to act, you are still doing something: refraining.

As you sit in meditation, notice how what you are doing is the enactment of an earlier resolve. By attending to the details of this present moment, by choosing not to recollect the past or plan for the future, you are engaged in a process of creating yourself in a specific and deliberate way.

What are we but the story we keep repeating, editing, censoring, and embellishing in our heads? [I am] an unfolding narrative.

We cannot attain awakening for ourselves: we can only participate in the awakening of life.

When belief and opinion are suspended, the mind has nowhere to rest.

Ten Zen Questions by Susan Blackmore

tenSusan Blackmore describes her fascinating book as “my own attempt to combine science and personal practice in the investigation of consciousness.”


“Learning to meditate means nothing more than learning to sit still and pay attention, staying relaxed and alert, without getting tangled up in trains of thoughts, emotions or inner conversations.”

“Now I understood the need for a calm mind. We were told that calming the mind is the starting point of all meditation, but that it can also take you all the way. We were told even scarier things; that what you are searching for is here right now, that there is really nothing to strive for and that once you arrive you will realise there was nowhere to go in the first płace; that however hard you work, and you must work hard, in the end you will know that there is nothing to be done.”

“Being in the present moment […] meant that I was not to think about the next moment, not to dwell on what I had just done, not to think about what I might have said instead, not to imagine a conversaton that I might have later, not to look forward to lunch, not to look forward to weekends, or holidays or… anything.”

“The present moment is always all right. All my troubles lay in the thoughts I was letting go of. […] The body seemed to keep on doing relevant and sensible things, apparently without all the agonising I had assumed was essential.”

“Idealism: The idea that there is no separate physical world, and everything in the universe is made up of thoughts, or ideas or consciousness.”

“Materialism: The idea that there is no separate mental world, and everything in the universe is mad of matter.”

“Actions exist, and also their consequences, but the person that acts does not. — Buddhist saying

“Am I conscious now? It troubles me that I seem so often to be unconscious. I wonder what this unconsciousness is. I cannot believe I spend most of my life in a kind of darkness. Surely that cannot be so. Yet every time I ask the question it feels as though I am waking up, or that a light is switching on.”

“How can I look into the darkness, when looking makes it light?”

“The words aren’t really necessary anymore. Rather, there just seems to be a questioning attitude, an openness of mind. Am I conscious now? Yes, I am, keep on that way, and now, and now, and gently now. […] Awareness does become more continuous with practice — it can just take a very long time.”

“I can grab a now. I can grasp out with my attention. This and this. They happened at once, didn’t they. It was a now, I am sure, even though it was gone by the time I can have that certanty. […] I cannot work out what it would mean for there to be no now. And yet there does not seem to be a now. […] When I sit quietly, doing nothing, there is no obvious choice of what is now. Stuff just happens.”

“I was looking for the me that was looking and I found only the world. I am, it seems, the world I see.”

“There is not a separate me as well as the experience. It is hard to accept that I am all those people walking down the street.”

“I see and hear and feel but name nothing. […] It is something like paying attention equally to everything.”

“How can I tell the clouds have moved? Because from one moment to the next I can remember what came before.”

“There are multiple brain processes going on, some of which take up more of the brain’s capacity than others, but there is no me who experiences them, and no time at which they become conscious.”

“The world we think we see or hear — is always a memory. and what is a memory?”

“Do past and future look different? […] They’re all just the same stuff — memory stuff; imagination stuff. Past and future can be held in mind as equivalent.”

“Mindfullness is being fully here in the present moment. But now I know that there is no such moment. So what is mindfullness?” [What I understand as ‘now’ is really just a memory of just-past moment]

“What was I conscious of a moment ago? I found whole streams of experience that seemed to have already been going on, for someone, before I noticed them.”

“There is no thinker other than the thoughts. […] I’ve always treated thoughts as a problem, or something to be dealt with. Now, instead of either fighting them or watching them, I am simply to be them.”

“The universe seems to be causlly closed. That is, everything that happens is caused by something else. Nothing happens by magical forces intervening from outside the web of causes and effects, for everything is interconnected with everything else. […] Yet I feel as though I can act freely. Indeed this magical view is probably how most people in most cultures have always thought about themselves, imagining a non-physical mental entity that has wishes and desires, can think and plan, and carry out those plans by acting on the world.”

“Decision are made because of countless interacting events, and afterwards a little voice inside says, ‘I did that’, ‘I decided to do that.’ […] I am not separate from the perceptions, thoughts and actions that make up my world. And if I am what seems to be the world, the we are in this together. Me and the world, world/me are doing all these actions that now just seem to act of their own accord.”

“The world had summed up the options, chose one, carried it out, and moved on. This action was a result of everything I had learned and done before. […] Could I just trust the world and this body to woirk all by itself without me doing anything?”

“I am not a continuous conscious being at all. What seems to be me just arises along with whatever is being experienced. […] Every time some experience comes along, the me is allowed to go, along with the ending of the experience, as though experience and experiencer arise and then snuff out together. […] There never was a continuous I. […] The ‘same me’ was never recreated. […] Will I be snuffed out like a candle? Yes, just as I have been a thousand, million times before.” #

“Consciousness is an illusion; an enticing and convincing illusion that lures us into believing that our minds are separate from our bodies.”

“(My selves) arise along with the sensations, perceptions and thoughts that they seem to be having, and die along with them. With every new ‘this’ there is a new ‘me’ who was looking into it.”

There is nothing it is like to be me.
I am not a persisting conscious entity.
I do not consciously cause sthe actions of my body.
Consciousness is not a stream of experiences.
Seeing entails no vivid mental pictures or movie in the brain.
There is no unity of consciousness either in a given moment or through time.
Brain activity is neither conscious no unconscious.
There are no contents of consciousness.
There is no now.

“At any time in a human brain there are multiple parallel processes going on, conjuring up perceptions, thoughts, opinions, sensations and volitions. None of these is either in or out of consciousness for there is no such place. Most of the time there is no observer: if consciousness is involved at all it is an attribudon made later, on the basis of remembering events and assuming that someone must have been experiencing them in the past, when in fact no one was.”

Wherever You Go There You Are by Jon Kabat-Zinn

Mindfulness Meditation in Everyday Life by Jon Kabat-Zinn (Amazon)

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What happens now, in this moment, influences what happens next.

We tend to be particularly unaware that we are thinking virtually all the time. […] Meditation means learning how to get out of this current.

Meditation is the only intentional, systematic human activity which at the bottom is about not trying to improve yourself or get anywhere else, but simply to realize where you already are.

Let go of wanting something else to happen in this moment.

Is it possible for you to contemplate that this may actually be the best season, the best moment of your life?

Look at other people and ask yourself if you are really seeing them or just your thoughts about them. Sometimes our thoughts act like “dream glasses.”

If you do decide to start meditation, there’s no need to tell other people about it, or talk about why you are doing it or what it’s doing for you. […] Just look at (this) as more thinking.

Meditation is neither shutting things out nor off. It is seeing things clear4ly, and deliberately positioning yourself differently in relationship to them.

Meditation is not about feeling a certain way. It’s about feeling the way you feel. It’s not about making the mind empty or still. […] Meditation is about letting the mind be as it is.

Even our leisure tends to be busy and mindless. The joy of non-doing is that nothing else needs to happen for this moment to be complete.

“To affect the quality of the day, that is the highest of arts.” — Thoreau

(We meditate to realize) “…that things are already perfect.”

We tend to see things through tinted glasses: through the lens of whether something is good for me or bad for me, or whether or not it conforms to my beliefs or philosophy.

At the deepest level, there is no giver, no gift, and no recipient… only the universe rearranging itself.

Voluntary Simplicity: “…intentionally doing only one thing at a time and making sure I am here for it.

If mindfulness is deeply important to you, then every moment is an opporunity to practice.

Meditation is more rightly thought of as “Way” than as a technique.

Awareness is not the same as thought. It lies beyond thinking. […] Awareness is more like a vessel which can hold and contain our thinking.

Meditation involves watching thought itself.

The posture itself is the meditation. The posture speaks of not looking for anything more, but simply digesting what is.

Mindfullness: Allowing one moment to unfold intot he next without analyzing, discoursing, judging, condemning, or doubting; simply observing, embracing, opening, letting be, accepting. Right now. Only this step. Only this moment.

We often see our thoughts, or someone else’s, instead of seeing what is right in front of us or inside of us.

When we perceive our intrinsic wholeness, there is truly no place to go and nothing to do.

What we call “the self” is really a construct of our own mind.

Stop trying so hard to be “somebody” and instead just experience being. […] You are only you in relationship to all other forces and events in the world.

You are who you already are. But who you are is not your name, your age, your childhood, your beliefes, your fears. They are part of it, but not the whole.

The self is impermanent. […] It is constantly changing, decaying, and being reconstructed again, always slightly differently, depending on the circumstances of the moment. […] It never repeats itself. Whenever you look, it is slightly different.

Consciousness vs Self-Awareness

“Humans are more than just conscious; they are also self-aware. Scientists differ on how they distinguish between consciousness and self-awareness, but here is one common distinction: consciousness is awareness of your body and your environment; self-awareness is recognition of that consciousness—not only understanding that you exist but further comprehending that you are aware of your existence. Another way of considering it: to be conscious is to think; to be self-aware is to realize that you are a thinking being and to think about your thoughts.”

— Scientific American

Wiping the Slate Clean

Understand that thought is fluid and that you are not your thoughts. You are something much, much bigger.

As many spiritual teachers say, you are the one noticing your thoughts. You are the nonphysical force that is able to sit back and notice life happening around you. You can observe thought happening inside of you and remain aware of and detached from it all

When you lean back into your spiritual nature and allow your human psychology (thoughts and emotions) to simply do what they do, you are free. You can watch the endlessly fascinating movie that is your life taking place without getting emotionally hooked into it. You’re much bigger than that movie.

When you don’t cling to thought as if it is true, the slate is wiped clean and your mind goes back to its natural, peaceful state. You have to be willing to be wrong about everything you know. It’s then that you catch a glimpse of the innate perfection in the system. You tap into the peace and clarity that lies beneath thought, and you find yourself there.

Full post at Tiny Buddha

 

I Am That by Sri Nisargadatta Maharaj

Excerpts from I Am That by Sri Nisargadatta Maharaj


All your problems are your body’s problems. All these lose their meaning the moment you realize that you may not be a mere body. You are nothing perceivable, or imaginable.#

Memory creates the illusion of continuity.

Time, space, causation are mental categories, arising and subsiding with the mind.

Nothing can happen unless the entire universe makes it happen. A thing is as it is, because the universe is as it is.

The world you can perceive is a very small world indeed. And it is entirely private. Take it to be a dream and be done with it.

Continue reading

Be As You Are by Sri Ramana Maharshi

Excerpts from The Teachings of Sri Ramana Maharshi (Edited by David Godman)


There is a single immanent reality, directly experienced by everyone, which is simultaneously the source, the substance and the real nature of everything that exists.

The Self is not an experience of individuality but a non-personal, all-inclusive awareness.

Sri Ramana’s God is not a personal God, he is the formless being which ustains the universe. He is not the creator of the univers, the universe is merely a manifestation of his inherent power; he is inseparable from it.

The mind turned inward is the Self; turned outwards, it becomes the ego and all the world.

The thoughts are the content of the mind and they shape the universe.

To make room, it is enough that objects be removed. Room is not brought in from elsewhere.

Bliss is not added to your nature, it merely revealed as your true natural state.

Trouble and pleasure are only for the ego.

The state free from thoughts is the only real state.

It is the mind that veils our happiness.

Self-realisation could be brought about merely by giving up the idea that there is an individual self which functions through the body and the mind.

The aim of self-enquiry is to discover, by direct experience, that the mind is non-existent.

The mind and the ego are one and the same.

When the mind unceasingly investigates its own nature, it transpires that there is no such thing as mind. The mind is merely thoughts. The mind is only they thought ‘I’

The ego functions as the knot between the Self which is pure consciousness and the physical body which is inert and insentient.

The essence of mind is only awareness or consciousness. When the ego, however, dominates it, it functions as the reasoning, thinking or sensing faculty.

Realisation is nothing new to be acquired. It is already there, but obstructed by a screen of thoughts.

Reality is simply the loss of ego.

As the practice develops the thought ‘I’ gives way to a subjectively experienced feeling of ‘I’, and when this feeling ceases to connect and identify with thoughts and objects, it completely vanishes. What remains is an experience of being in which the sense of individuality has temporarily ceased to operate.

It is not an exercise in concentration, nor does it aim at suppressing thoughts; it merely invokes awareness of the source from which the mind springs. … From then on it is more a process of being than doing, of effortless being rather than an effort to be. … Ultimately, the Self is not discovered as a result of doing anything, but only by being.

If you are vigilant and make a stern effort to reject every thought when it arises you will soon find that you are going deeper and deeper into your own inner self.

You have to ask yourself question “Who am I?’ This investigation will lead in the end to the discovery of something within you which is behind the mind. Solve that great problem and you will solve all other problems.

One must be completely free of the idea that there is an individual person who is capable of acting independently of God.

(The) final destruction of the ‘I’ takes place only if the self-surrender has been completely motiveless.

If one surrenders oneself there will be no one to ask questions or to be thought of.

You must be satisfied with whatever God gives you and that means having no desires of your own. You can have no likes or dislikes after your surrender.

It is the higher power that does everything, and man is only a tool.

The Self does not move, the world moves in it.

Pleasure or pain are aspects of the mind only. Our essential nature is happiness. But we have forgotten the Self and imagine that the body or the mind is the Self.

So long as there is thought there will be fear. #

The ego is the source of thought. #

Because you identify yourself with the body, you think that work is done by you.

We must play our parts on the stage of life, but we must not identify ourselves with those parts. #

Many a man would be only too glad to be rid of his diseased body and all the problems and inconveniences it creates for him if continued awareness were vouchsafed to him. It is the awareness, the consciousness, and not the body, he fears to lose.

One first creates out of one’s mind and then sees what one’s mind itself has created.

Clearly the world is your thought. Thoughts are your projections. The ‘I’ is first created and then the world. The world is created by the ‘I’ which in its turn rises up from the Self. (We) must admit that the world is (our) own imagination.

The universe is real if perceived as the Self.

You do not know what you were before birth, yet you want to know what you will be after death. Do you know what you are now?

Experience takes place only in the present, and beyond experience nothing exists. Even the present is mere imagination, for the sense of time is purely mental. Space is similarly mental. Therefore birth and rebirth, which take place in time and space, cannot be other than imagination. Real rebirth is dying from the ego into the spirit.

Birth pertains to the ego, which is an illusion of the mind.

God never acts, he just is. He has neither will nor desire. … The totality of all lthings and beings constitutes God.

Whatever this body is to do and whatever experiences it is to pass through was already decided when it came into existance.

As long as individuality lasts there is free will. … Only the ego is bound by destiny and not the Self.

Surrender can never be regarded as complete so long as the devotee wants this or than from the Lord.

Less to think about?

Depending on your source, we (adult humans) have between 40,000 and 60,000 thoughts in a day. Let’s split the difference at 50,000. How many of those, I wonder, might be thoughts related to your job and the work you do? Twenty percent? Given that most of us spend eight hours a day on the job, that seems reasonable. So, 10,000 work-related thoughts a day.

Now, lets assume your Uncle Ernie croaks, leaving you enough money you no longer have to work for a living. Can we assume that — eventually — you will no longer have those 10,000 thoughts? Your mind probably won’t go into neutral but will replace those thoughts. How, I wonder, does that work? What mental process determines what gets those CPUs?

Thought Cloud

I’d like to have a tag cloud of my thoughts. A “thought cloud.”  I think it would be useful to see a cloud representation of my thoughts. I’m thinking almost constantly, but have no real data on what I’m thinking about.

I’ve been spending a fair amount in recent years, trying to observe my thoughts. To be aware of what’s happening in my head. One of the more challenging things I’ve attempted.

But what if there were a better way to monitor my thoughts, convert them to text, and show them to me. Last hour. Last 24 hours. Last week. Month, Year, whatever.

Would I be surprised by the results? I think so. Based on my reading and personal experience, we are rarely aware of our thoughts. You can test this by trying to be aware of your thoughts for sixty seconds. Listen to that voice in your head and jot down the keywords and phrases for one minute.

Could I do anything with this information? No idea. Would I really want to know? I would.