Tag Archives: thoughts

Thoughts without a thinker

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“This is why, for Buddhism, the point is not to discover one’s “true Self,” but to accept that there is no such thing, that the “Self ” as such is an illusion, an imposture. In more psychoanalytic terms: not only should one analyze resistances, but, ultimately, “there is really nothing but resistance to be analyzed; there is no true self waiting in the wings to be released.” The self is a disruptive, false, and, as such, unnecessary metaphor for the process of awareness and knowing: when we awaken to knowing, we realize that all that goes on in us is a flow of “thoughts without a thinker.”

One’s True Self (Slavoj Žižek)

Self? What self?

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“When we awaken to knowing, we realize that all that goes on in us is a flow of “thoughts without a thinker. The impossibility of figuring out who or what we really are is inherent, since there is nothing that we “really are,” just a void at the core of our being. Consequently, in the process of Buddhist Enlightenment, we do not quit this terrestrial world for another truer reality — we just accept its non-substantial, fleeting, illusory character; we embrace the process of “going to pieces without falling apart.”

Buddhism and the Self

Free Will by Sam Harris

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Sam Harris is the author of the New York Times bestsellers, The End of Faith, Letter to a Christian Nation, and The Moral Landscape. Mr. Harris is a Co-Founder and CEO of Project Reason, a nonprofit foundation devoted to spreading scientific knowledge and secular values in society. He received a degree in philosophy from Stanford University and a Ph.D. in neuroscience from UCLA.

A lot of my reading over the last few years has touched on the idea of free will. Real or illusory? I’ll confess that it sure feels as though I have free will. But the more I read about the subject… and think about it… the less certain I am.

The intention to do one thing and not another does not originate in consciousness — rather, it appears in consciousness, as does any thought or impulse that might oppose it.

Some moments before you are aware of what you will do next — a time in which you subjectively appear to have complete freedom to behave however you please — your brain has already determined what you will do. You then become conscious of this “decision” and believe that you are are in the process of making it.

I cannot decide what I will next think or intend until a thought or intention arises.

You are not controlling the storm, and you are not lost in it. You are the storm.

Unconscious neural events determine our thoughts and actions — and are themselves determined by prior causes of which we are subjectively unaware.

The next choice you make will come out of the darkness of prior causes that you, the conscious witness of your experience, did not bring into being.

You are no more responsible for the next thing you think (and therefor do) than you are for the fact that you were born into this world.

You can decide what you decide to do — but you cannot decide what you will decide to do.

My choices matter — and there are paths toward making wiser ones — but I cannot choose what I choose.

What I will do next, and why, remains, at bottom, a mystery — one that is fully determined by the prior state of the universe and the laws of nature (including the contributions of chance).

Take a moment to think about the context in which your next decision will occur: You did not pick your parents or the time and place of your birth. You didn’t choose your gender or most of your life experiences. You had no control whatsoever over your genome or the development of your brain. And now your brain is making choices on the basis of preferences and beliefs that have been hammered into it over a lifetime — by your genes, your physical development since the moment you were conceived, and the interactions you have had with other people, events, and ideas. Where is the freedom in this?

You will do whatever it is you do, and it is meaningless to assert that you could have done otherwise.

 

Thinking, Fast and Slow by Daniel Kahneman

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Excerpts from Thinking, Fast and Slow by Daniel Kahneman. “The book’s main thesis is a differentiation between two modes of thought: “System 1” is fast, instinctive and emotional; “System 2″ is slower, more deliberative, and more logical.”

Most impressions and thoughts arise in your conscious experience without your knowing how they got there.

People tend to assess the relative importance of issues by the ease with which they are retrieved from memory — and this is largely determined by the extent of coverage of in the media.

I describe mental life by the metaphor of two agents, called System 1 and System 2, which respectively produce fast and slow thinking. The intuitive System 1 is more influential than your experience tells you, and it is the secret author of many of the choices and judgements you make.

We can be blind to the obvious, and we are also blind to our blindness.

When people believe a conclusion is true, they are also very likely to believe arguments that appear to support it, even when these arguments are unsound.

Cognition is embodied; you think with your body, not only with your brain.

A reliable way to make people believe in falsehoods is frequent repetition, because familiarity is not easily distinguished from truth.

Understanding a statement must begin with an attempt to believe it.

Contrary to the rules of philosophers of science, who advise testing hypotheses by trying to refute them, people (and scientists, quite often) seek data that are likely to be compatible with the beliefs they currently hold.

The world in our heads is not a precise replica of reality; our expectations about the frequency of events are distorted by the prevalence and emotional intensity of the messages to which we are exposed.

success = talent + luck
great success = a little more talent + a lot of luck

Our mind is strongly biased toward casual explanations and does not deal well with “mere statistics.”

We humans constantly fool ourselves by constructing flimsy accounts of the past and believing they are true.

You cannot help dealing with the limited information you have as if it were all there is to know. Our comforting conviction that the world makes sense rests on a secure foundation: our almost unlimited ability to ignore our ignorance.

In everyday language, we apply the word ‘know’ only when what is known is true and can be shown to be true. We can know something only if it is true and knowable.

For some of our most important beliefs we have no evidence at all, except that people we love and trust hold these beliefs. Considering how little we know, the confidence we have in our beliefs is preposterous — and it is also essential

Hindsight Bias – You cannot help dealing with the limited information you have as if it were all there is to know. Our comforting conviction that the world makes sense rests on a secure foundation: Our almost unlimited ability to ignore our ignorance.

A general limitation of the human mind is its imperfect ability to reconstruct past states of knowledge, or beliefs that have changed. Once you adopt a new view of the world (or of any part of it), you immediately lose much of your ability to recall what you used to believe before your mind changed.”
“The brains of humans and other animals contain a mechanism that is designed to give priority to bad news.”

Premortem – When the organization has almost come to an important decision but has not formally committed itself, Klein proposes gathering for a brief session a group of individuals who are knowledgeable about the decision. The premise of the session is a short speech: Imagine that we are a year into the future. We implemented the plan as it now exists. The outcome was a disaster. Please take 5 to 10 minutes to write a brief history of that disaster.

The Planning Fallacy – Most of us view the world as more benign than it really is, our own attributes as more favorable than they truly are, and the goals we adopts as more achievable than they are likely to be.

Optimistic individuals play a disproportionate role in shaping our lives.

Anyone who has been in the business world for a bit will recognize “the planning fallacy.” I just didn’t know it had a name.

When forecasting the outcomes of risky projects, executives too easily fall victim to the planning fallacy. In its grip, they make decisions based on delusional optimism rather than on a rational weighting of gains, losses, and probabilities. They overestimate benefits and underestimate costs. They spin scenarios of success while overlooking the potential for mistakes and miscalculations. As a result, they pursue initiatives that are unlikely to come in on budget or on time or to deliver the expected returns — or even to be completed.

In this view, people often (but not always) take on risky projects because they are overly optimistic about the odds they face. I will return to this idea several times in this book—it probably contributes to an explanation of why people litigate, why they start wars, and why they open small businesses.

How important is the CEO? – Because luck plays a large role, the quality of leadership and management practices cannot be inferred reliably from observations of success. And even if you had perfect foreknowledge that a CEO has brilliant vision and extraordinary competence, you still would be unable to predict how the company will perform with much better accuracy than the flip of a coin. On average, the gap in corporate profitability and stock returns between the outstanding firms and the less successful firms studied in Built to Last shrank to almost nothing in the period following the study. The average profitability of the companies identified in the famous In Search of Excellence dropped sharply as well within a short time.”

Availability cascade – William Eastery calls Daniel Kahneman’s Thinking, Fast and Slow, “one of the greatest and most engaging collections of insights into the human mind I have read.” I only mention this so I’ll have a reason to link to Professor Easterly’s review below. Tell me if this description of an “availability cascade” sounds familiar:

“An availability cascade is a self-sustaining chain of events, which may start from media reports of a relatively minor event and lead up to public’ panic and large-scale government action. On some occasions, a media story about a risk catches the attention of a segment of the public, which becomes aroused and worried. This emotional reaction becomes a story in itself, prompting additional coverage in the media, which in turn produces greater concern and involvement. The cycle is sometimes sped along deliberately by “availability entrepreneurs,” individuals or organizations who work to ensure a continuous flow of worrying news. The danger is increasingly exaggerated as the media compete for attention-grabbing headlines. Scientists and others who try to dampen the increasing fear and revulsion attract little attention, most of it hostile: anyone who claims that the danger is overstated is suspected of association with a “heinous cover-up.” The issue becomes politically important because it is on everyone’s mind, and the response of the political system is guided by the intensity of public sentiment. The availability cascade has now reset priorities. Other” risks, and other ways that resources could be applied for the public good, all have faded into the background.”

“The dominance of conclusions over arguments is most pronounced where emotions are involved. The psychologist Paul Slovic has proposed an affect heuristic in which people let their likes and dislikes determine their beliefs about the world. Your political preference determines the arguments that you find compelling. If you like the current health policy, you believe its benefits are substantial and its costs more manageable than the costs of alternatives. If you are a hawk in your attitude toward other nations, you probably think they are relatively weak and likely to submit to your country’s will. If you are a dove, you probably think they are strong and will not be easily coerced. Your emotional attitude to such things as irradiated food red meat, nuclear power, tattoos, or motorcycles drives your beliefs aboul their benefits and their risks. If you dislike any of these things, you probably believe that its risks are high and its benefits negligible.”

“A simple rule can help: before an issue is discussed, all members of the committee should be asked to write a very brief summary of their position. This procedure makes good use of the value of the diversity of knowledge and opinion in the group. The standard practice of open discussion gives too much weight to the opinions of those who speak early and assertively, causing others to line up behind them.

Experience vs Memory

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The Ego Trick: In Search of the Self by Julien Baggini

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Excerpts from The Ego Trick: In Search of the Self by Julien Baggini

We all tend to think there’s a connection between the four-year-old child on our first day of school and us now. What makes us the same is we believe we’re the same. Sense of self over time is therefore the story that we tell ourselves that keeps us together. pg 39

The Ego Trick – The remarkable way in which a complicated bundle of mental events, made possible by the brain, creates a singular self, without there being a singlular thing underlying it. pg 123

There is an Ego Trick, but it is not that the self doesn’t exist, only that it is not what we generally assume it to be. pg 151

Consciousness of self emerges from a network of thousands or millions of conscious moments. pg 40

We are constantly rewriting our histories to keep our inner biographies coherent. pg 40

The self is a construction of the mind, one flexible enough to withstand constant renovation, partial demolition and reconstruction. pg 41

We all ignore and do not commit to memory facts and events that conflict with the way we see ourselves and the world. We remember selectively, usually without conscious effort or desire to do so. And yet because we believe memory records facts, objectively, we fail to see that all this means that we are constructing ourselves and the world. pg 49

“I have a belief that dementia actually makes you more like yourself, so rather than rob you of your self, it robs you of all the exterior things that you pile on through life, all the baggage that you carry and the layers. What you’re left with at the end of the day with dementia is the core person, the soul, or whatever term you want to put on it. We’ve described it as an onion. If you peel an onion, from the brown skin outwards, you’ve got lots and lots of layers. When you get right to the centre of the onion you get to a little pearl in the middle and you can’t peel any more off it. It seems to me that is the real essense of the person.” – pg 54

We are nothing but our parts, but we are more than just our parts. pg 69

The self is not a single thing, it is simply what the brain and body system does. pg 83

18th century philosopher David Hume: “For my part, when I enter most intimately into what I call myself, I always stumble on some particular perception or other, of heat or cold, light or shade, love or hatred, pain or pleasure, colour or sound, etc. I never catch myself, distinct from some such perception.”

(Baggini) Our minds are just one perception or thought after another, one piled on another. You, the person, is not separate from these thoughts, the thing having them. Rather you just are the collection of these thoughts.

(Hume again) “nothing but a bundle or collection of different perceptions, which succeed each other with an inconceivable rapidity, and are in a perpetual flux and movement.” pg 119

“non-reductive physicalism” — The self is not a substance or thing, it is a function of what a certain collection of stuff does. In other words, we are made up of nothing more than physical stuff, but to describe our true nature, you need more than just a physical vocabulary. You cannot full describe what it is to be a person in the language of biology; but that does not mean a person has non-biological parts. pg 120-121

“The Buddha’s idea of self therefore is something we create. Your identity, your sense of being a person is formed through your actions, and that is only possible becasue there is not a fixed self. There is no unchanging essence or substance to which those attributes are then attached at all.” — Stephen Batchelor pg 148

“The existence of the self as an independent, eternal and atemporal unifying principle is an illusion.” — Thupten Jinpa pg 148

The self is not an illusion. What is illusory is an idea of self which sees it as an unchanging, immortal essence. pg 148

The self is an illusion, but not just an illusion. But still, I would prefer to do away with talk of illusion altogether. Talk of illusion suggests there is a way of perceiving onself free from that illusion. But there isn’t. pg 150

The solidity of self is an illusion; the self itself is not. pg 152

“We are responsible for our actions not because they are our products but because they are us, because we are what we do.” — Christine Korsgaard pg 168

The Ego Trick: In Search of the Self

Incognito – The Secret Lives of the Brain by David Eagleman

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It’s easy to think of “me” has “having” a brain, but this book left me thinking my brain has me. If there is a me apart from my brain, I fear it’s mostly along for the ride. Here are some ideas that brought out my highlighter.

The brain generally does not need to know most things; it merely knows how to go out and retrieve the data. It computes on a need-to-know basis. pg 28

You’re not perceiving what’s out there. You’re perceiving whatever your brain tells you. pg 33

We have no access to the rapid and automatic machinery that gathers and estimates the statistics of the world. pg 34

Your brain is in the dark but your mind constructs light. pg 40

The difference between being awake and being asleep is merely that the data coming in from the eyes anchors the perception. Asleep vision (dreaming) is perception that is not tied down to anything in the real world; waking perception is something like dreaming with a little more commitment to what’s in front of you. pg 45

It’s easy to spot a hallucination only when it’s bizarre. For all we know, we hallucinate all the time. pg 46

Our expectations influence what we see. There has to be a match between your expectations and the incoming data for you to “see” anything. Awareness of your surroundings occurs only when sensory inputs violate expectations. pg 48, 50

The brain refines its model of the world by paying attention to its mistakes. pg 49

The brain tries to see the world only as well as it needs to. We are not conscious of most things until we ask ourselves questions about them. What we perceive in the outside world is generated by parts of the brain to which we do not have access. pg 54

Instead of reality being passively recorded by the brain, it is actively constructed by it. pg 82

There are thoughts you cannot think. pg 82

Evolution has carefully carved your eyes, internal organs,sexual organs, and so on — and also the character of your thoughts and beliefs. pg 82

“In general, we’re least aware of what our minds do best.” — Marvin Minsky, The Society of Mind

We are not able to see the instincts that are the very engines of our behavior. These programs are inaccessible to us not because they are unimportant, but because they’re critical. Conscious meddling would do nothing to improve them. pg88

Briefly glimpsed people are more beautiful. pg 92

We come to know our own attitudes and emotions, at least partially, by inferring them from observations of our own behavior. pg 134

David Eagleman is neuroscientist at Baylor College of Medicine, where he directs the Laboratory for Perception and Action.

Living As A River by Bodhipaksa

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living-riverFinding Fearlessness in the Face of Change

The ultimate act of letting go is to abandon the delusion that consciousness and the world are separate things.

Because we fear our own eventual extinction, we construct the idea of a permanent self.

(The Buddha) saw the self as composed of a number of ever-changing processes.

Knowing that I exist, it’s hard for me to imagine never having existed, and so in my own mind there’s a certain inevitability about my existence.

When we try to imagine death, what comes to mind is imagining an experience of nothingness, as if we’d still be around to have a non-experience. […] We simply cannot imagine not being able to experience anything at all, because experience is all we know, and so we’re forced to imagine experiencing non-experience.

Since we assume that the self existed before conception and will exist after death, we’ll inevitably imagine that it persists — unchanged — throughout life.

Once we start naming things, our language reinforces our underlying tendency to see them as fixed. We name things, and then we assume that because the name is static, so too is the thing named. The mind takes the language it uses to label reality as if it were reality.

It is (the) flow of events that constitutes what we call consciousness. Consciousness is not seen as being something separate that “has” experiences. Consciousness is the activity of experiencing.

The sage at peace recognizes that aging and dying are simply stories we weave for ourselves.

The opposite of suffering turns out not to be simple happiness, but something indefinable.

We may try to shelter ourselves from an awareness of impermanence by identifying with a nation or religion or with an abstract principle such as progress. […] To cling is to seek a stable refuge in the midst of a torrent of impermanence. […] The more our sense of well-being is dependent upon something impermanent, the more there is an undercurrent of fear. […] Fear leads to clinging, which leads to fear.

Insight is not the same as intellectual understanding but is a direct recognition of impermanence in our experience.

Everything that constitutes us is in fact a process, rather than a thing or object.

“Verbal thinking” – a scrolling tickertape of more-or-less connected words that streams endlessly through the mind.

(The body is) a process that has continuity rather than identity. […] There is no being, only becoming. There is no identity, only change.

In sensing my body as a river, I begin to realize that I do not know what I am. I begin to realize that there is nothing — “no thing” — to cling to or to identify with. One cannot hold onto a river.

If the earth were shrunk to the size of a soccer ball, the average depth of the ocean covering it would be sixty-five microns, or about twice the thickness of a grocery-store plastic bag.

Life is the sustainable self-organization of energy within the material world. […] Life itself is flow, and the energy of life cannot be grasped or possessed.

We need to hold definitions lightly, remembering that they are the map rather than the territory.

Despite Copernicus, we tend to think that we are at the center of the universe — that it all exists in order to serve us. But rather, we are scavengers of energy, peripheral to the vast processes unfolding around us.

Clouds make a good analogy for the illusory nature of the self. There’s nothing permanent in a cloud, just as there’s nothing permanent to be found in the self. The cloud is not separate from its environment, just as my self has no separateness. Just as the cloud lacks the essential qualities I assume a “thing” has, so too does my self lack the qualities I assume a self has. In looking at mists or a cloud; we can see a form, often with an apparently well-defined edge, and yet there’s nothing there that can be grasped. The fact that we name something a “cloud” often seems to create in the mind the assumption that the thing that’s being named is as static as the label applied to it. Often we’ll glance at a particular cloud and then look at it a short while later. Nothing much seems to have changed, because the human mind is not well-equipped to perceive change—especially not in something as amorphous as a cloud.

All concepts are simply labels superimposed upon the reality we perceive.

As we move toward the idea of abandoning the idea of a separate selfhood, we may need to go through a phase of treating the whole of creation as if it were us. […] Extend the idea of the self out far enough, and the idea of the self becomes meaningless.

As I sit breathing in my meditation practice, I might find myself wondering exactly at what point a particular molecule of air could be said to be “in” the body. Is it when it crosses some arbitrarily drawn plane enclosed by the rims of my nostrils? Is it once it’s crossed into the bloodstream? Or bonded to a molecule of hemoglobin? Any line I choose to draw would be purely arbitrary. I look for the boundary of my physical self and can’t find one.

Noticing how my gaze can often fixate on a narrow area in front of me, I become aware of the entirety of my visual field, allowing into awareness everything from the center of my visual field to the periphery. It’s like moving from a kind of “dial-up” connection between the world and my brain to a “broadband” one. Doing this generally has a very calming effect on my inner chatter, as if the sheer volume of incoming data I’m paying attention to leaves no bandwidth available for my inner dramas.

All experience takes place in the mind. […] We can know nothing beyond our sensory experience.

Consciousness is the activity of being aware of something. There can, by definition, be no consciousness separate from the things of which it is aware. […] We can never know objective things separate from our sense-impressions, which are interpretations rather than reality.

There can be no consciousness without something to be conscious of.

There is nothing stable within the mind. There is no permanent core. Perceptions, feelings, thoughts, and emotions are simply flowing through us, but are not us. Consciousness is an activity. It’s there when it happens.

Our identity depends on the internalization of the consciousness of others. Consciousness, like all the other elements, is therefore something that extends beyond the individual and that, in some sense, flows through us like a river.

Each event of cognizing is “a consciousness.” Since perceptions come and go, so too will consciousness come and go. Each response to a perception is another consciousness. There is no enduring consciousness, no permanent watcher at the helm of our being, observing everything that happens and making decisions. There are just the multiple overlapping waves of consciousness, rising and falling, rising and falling.

Our decision-making is a post-hoc conscious labeling of activities that begin outside of awareness.

Where is the self when conscious awareness is absent?

Memories are not etched permanently in the brain. Instead, every time a memory is retrieved, it is destroyed and then re-created, and it becomes a memory of a memory. Any current memories we have are copies of copies of copies… many times over depending on how many times we have recalled that particular experience. Because of this process of creating, destroying, and re-creating memories, our recollections are unstable and subject to alteration. Each time we recall an event from our lives, the memory of that event can change. […] We never have a full recollection of anything that’s happened to us, and our memories are constructed from hints, scraps and traces found within the mind.

“We are never conscious of anything but a particular perception; man is a bundle or collection of different perceptions that succeed one another with an inconceivable rapidity and are in perpetual flux and movement.” — David Hume

The underlying principle of selfhood in Buddhism: there is continuity but no identity.

I am a field of awareness in which all my experiences arise.

It’s largely our thoughts, and the emotional qualities associated with them that create our experience. […] In every moment of perception, we are able to choose between (fear and love). Fear is marked by clinging, aggression, doubt, anxiety, and denial. Love is marked by letting go, being flexible, compassionate regard, confidence, and intelligent curiosity. We have these choices in every moment of our lives.

Every time we make a choice, we play a part in forming a new version of the self, and we also remind ourselves of the self’s unfixed nature. We begin to see more and more clearly that our present experience is produced by largely unconscious patterns of thought.

There is no succession of fleetingly short selves, but instead a never-ending process of change. (No self!)

We simply let go of identifying any part of our experience as the self. Since we don’t cling to anything as being the self, we also don’t think of anything as being other than the self. […] There is simply experience, with no absolute distinction between subject and object. There is no idea “I am perceiving.” there’s no idea that there’s a separate world being perceived. There’s just experience.

Buddhism Plain and Simple by Steve Hagen

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buddhism-plain-simpleExcerpts from Buddhism Plain and Simple by Steve Hagen.

When the Buddha was asked to sum up his teaching in a single word, he said, “awareness.”

The Buddha never considered himself to be something other than a human being — only someone who was fully awake. […] Buddha is not someone you pray to, or try to get something from. Nor is a buddha someone you bow down to . A buddha is simply a person who is awake — nothing more or less.

Buddhism is not a belief system. It’s not about accepting certain tenets or believing a set of claims or principles. In fact, it’s quite the opposite. It’s about examining the world clearly and carefully about testing everything and every idea. Buddhism is about seeing. It’s about knowing rather than believing or hoping or wishing. It’s also about not being afraid to examine anything and everything, including our own personal agendas.

“Don’t believe me because you see me as your teacher,” he said. “Don’t believe me because others do. And don’t believe anything because you’ve read it in a book, either. Don’t put our faith in reports, or tradition, or hearsay, or the authority of religious leaders or texts. Don’t rely on mere logic, or inference, or appearances, or speculation.”

The point of Buddhism is to just see. That’s all. […] We cannot approach Buddhism with any assumption or belief whatsoever. […] Buddhism begins with fact. It starts with perception — direct experience. […] Truth does not need any explanation. It only needs to be seen.

Belief is at best an educated, informed conjecture about Reality. In contrast, seeing — raw, direct, unadulterated experience — is the direct perception of Reality Itself. […] Base your actions on what you see, rather than on what you think.

We can only be here. We can’t leave. We’re always here.

No solid, unchanging “good” or “bad” can be established. Good and bad aren’t absolutes. They are beliefs, judgments, ideas based on limited knowledge as well as on the inclinations of our minds.

Generally our desire, our actions, our speech, and our thoughts are geared toward bringing about some particular end by exerting control. The buddha-dharma doesn’t ask us to give up control. Instead, it acknowledges that we never had it in the first place.

“I discovered one day that what I was calling “I” cannot be found, and all fear and anxiety vanished with my mistake.”

To hold onto any particular view is to freeze Reality, to try to encapsulate the world into thought.

What you really need and want will never appear as an object to your mind.

The only way we can be free in each moment is to become what the moment is.

We can’t comprehend Reality with our intellects. Reality simply cannot be put into a conceptual form — not even through analogy. […] You can’t conceive of it, but you can perceive it.

The right intention is simply the intention to come back to this moment — to just be present with no ideas of gaining whatsoever.

Meditation is nothing other than the intention to wake up.

The mind will not be ruled. Just attend to what you’re doing. Because in attending to this moment, you’re attending to your own mind.

A buddha recognizes that anything put into speech is never completely reliable. Whatever someone says to you about another person is skewed from the start. It comes through their filter, their likes and dislikes, their education their ambition, and the leanings of their own mind.

As long as you think enlightenment is something special, you won’t wake up.

When we see Reality we are completely beyond the realm of words and concepts. We experience what words cannot express, what ideas cannot contain, what speech cannot communicate. So, in a sense, there’s nothing to say.

Our only choice of consequence lies in whether or not we’re awake.

You can’t want enlightenment like you want other things. There’s absolutely nothing to go after.

Our thoughts and mental states are just as fleeting as the sensations of our bodies. (Like feeling hot or cold. And we have no control over them)

A key point in the practice of mindfulness is never to chastise yourself.

Do right meditation even though it’s useless. Do it for no purpose.

There are two kinds of knowledge and two types of views. One consists of beliefs, opinions, conjectures — having an idea of something. It’s an intellectual grasping of concepts. This is how we commonly think of knowledge.

There is a second type of view, what the Buddha called right view. Right view is not a concept or belief. In fact, it’s no particular thing at all. Right view is simply seeing Reality as it is, here and now, moment after moment. It’s relying on bare attention — naked awareness of what is before conceptual thought arises. It’s relying on what we actually experience rather than what we think.

It’s by our very desire to find meaning that we create meaninglessness.

The Buddha, relying on direct experience alone, not only found no evidence of beginnings or endings, he could find no evidence of any separate, persisting thing (self) that could have a beginning or end.

Our belief in non-existence (death) arises only as the result of hold the notion of existence (of the self) in the first place.

The awakened may have thoughts and concepts just like anyone else. The difference is that they’re aware that what they actually see differs from what they think.

What is Real and True is immediately perceivable without any abstract thought — any concepts — whatsoever.

Seeing doesn’t require conception, language, or memory.

Ultimate Truth can’t be conceptualized or imagined. You cannot hold Ultimate Truth in your mind at all. You can see it. You just can’t hold It as an idea.

Whenever we come up with any concept at all, we simultaneously create one or more opposite concepts.

We tend not to realize the extent to which we make up what we call the world.

Trying to make a leaning mind stop leaning is just another form of leaning. […] Forget yourself. Start noticing if your mind is leaning — showing preferences, making calculations, trying to bring about, trying to push away. […] When your mind is not leaning, it’s none other than Whole Mind.

To awaken is not to hold the idea of awakening. You can’t practice waking up.

The Ego Tunnel by Thomas Metzinger

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I’ve been doing a good bit of reading about consciousness, reality, ego and such. A lot of it is tough sledding. LIke Thomas Metzinger’s The Ego Tunnel, which –according to this review– is “for the curious and fearless lay person wanting to know who, precisely, we are.”

The best I can do with books like this is highlight the portions that make some sense to me and stick ’em here, completely out of context. The Ego Tunnel (Thomas Metzinger) PDF

“When we speak of conscious experience as a subjective phenomenon, what is the entity having these experiences?”

“Why is there always someone having the experience? Who is the feeler of your feelings and the dreamer of your dreams? Who is the agent doing the doing, and what is the entity thinking your thoughts?Why is your conscious reality your conscious reality?”

“Yes, there is an outside world, and yes, there is an objective reality, but in moving through this world, we constantly apply unconscious filter mechanisms, and in doing so, we unknowingly construct our own individual world, which is our “reality tunnel.” We are never directly in touch with reality as such, because these filters prevent us from seeing the world as it is. The filtering mechanisms are our sensory systems and our brain, the architecture of which we inherited from our biological ancestors, as well as our prior beliefs and implicit assumptions. In the end, we see only what our reality tunnel allows us to see.”

“In dreamless deep sleep, nothing appears: The fact that there is a reality out there and that you are present in it is unavailable to you; you do not even know that you exist.”

“It is unsettling to discover that there are no colors out there in front of your eyes. The apricot-pink of the setting sun is not a property of the evening sky; it is a property of the internal model of the evening sky, a model created by your brain. The evening sky is colorless. The world is not inhabited by colored objects at all.”

“What is really happening is that the visual system in your brain is drilling a tunnel through this inconceivably rich environment and in the process is painting the tunnel walls in various shades of color.”

“The brain constantly creates the experience that I am present in a world outside my brain.”

“Consciousness is knowing that you know while you know.”

“Now-ness is an essential feature of consciousness.”

“There is no immediate contact with reality.”

“Flagging the dangerous present world as real kept us from getting lost in our memories and our fantasies.”

“From an evolutionary perspective, thinking is very new, quite unreliable (as we all know), and so slow that we can actually observe it going on in our brains. In conscious reasoning, we witness the formation of thoughts; some processing stages are available for introspective attention. Therefore, we know that our thoughts are not given but made.”

“There is more to an existence worth having, or a life worth living, than subjective experience.”

“Most of us do not value bliss as such, but want it grounded in truth, virtue, artistic achievement or some sort of higher good. We want our bliss to be justified. … We want a reason for our happiness.”

A New Earth by Eckhart Tolle

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One measure of a book (for me) is how many passages get highlighted [after the jump]. What ideas will I want to find again? A New Earth by Eckhart Tolle had some on nearly every page. For example:

“Most people are so completely identified with the voice in the head — the incessant stream of involuntary and compulsive thinking and the emotions that accompany it — that we may describe them as being possessed by their mind. You take the thinker to be who you are. … Your thinking, the content of your mind, is of course conditioned by the past: your upbringing, culture, family background, and so on.”

Everything in the book made perfect sense to me. I’m trying to incorporate man of his ideas into my life.

“…when survival is threatened by seemingly insurmountable problems, an individual life-form –or a species– will either die or become extinct or rise above the limitations of its condition through an evolutionary leap.” – pg 20

“A significant portion of the earth’s population will soon recognize, if they haven’t already done so, that humanity is now faced with a stark choice: Evolve or die.” – pg 21

“We are coming to the end not only of mythologies but also of ideologies and believe system. … At the heart of the new consciousness lies the transcendence of thought.” – pg 21

“What a liberation to realize that the “voice in my head” is not who I am. Who am I then? The one who sees that. The awareness that is prior to thought, the space in which the thought–or the emotion or sense perception–happens.” – pg 22

“Thoughts consist of the same energy vibrating at a higher frequency than matter, which is why they cannot be seen or touched.” – pg 146

“You look at the present through the eyes of the emotional past within you. In other words, what you see and experience is not in the event or situation but in you.” – pg 173

“Being present is always infinitely more powerful than anything one could say or do.” – pg 176

“…heaven is not a location but refers to the inner realm of consciousness.” – pg 23

“Words, no matter whether they are vocalized and made into sounds or remain unspoken as thoughts, can cast an almost hypnotic spell upon you. You easily lose yourself in them, bercome hypnotized into implicitly believing that when you have attached a word to something, you know what it is.” – pg 25

“Words reduce reality to something the human mind can grasp.” – pg 27

“Most of the time it is not you who speaks when you say or think “I” but some aspect o fthat mental construct, the egoic self.” – pg 30

“…the shift in identity from being the content of their mind to being the awareness in the background.” – pg 30

“The egoic mind is completely conditioned by the past.” – pg 34

“The unconscious compulsion to enhance one’s identity through association with an object is built into the very structure of the egoic mind.” – pg 35

“Most people don’t inhabit a living reality, but a conceptualized one.” – pg 37

“Being must be felt. It can’t be thought.” – pg 40

“Life will give you whatever experience is most helpful for the evolution of your consciousness.” – pg 41

“The ego isn’t wrong; it’s just unconscious.” – pg 42

“The ego doesn’t mind what it identifies with as long as it has an identity.” – pg 44

“…making yourself right and other wrong is one of the principal egoic mind patterns.” – pg 44

“The ego tends to equate having with Being: I have, therefore I am. And the more I have, the more I am. The ego lives through comparison.” – pg 45

“How do you let go of attachment to things? Don’t even try. It’s impossible. Just be aware of your attachment to things.” – pg 45

“Wanting keeps the ego alive more than having” – pg 46

“The consciousness that says ‘I am’ is not the consciousness that thinks. … When you are aware that you are thinking, that awareness is not part of thinking. … If there were nothing but thought in you, you wouldn’t even know you are thinking.” – pg 55

“The ultimate truth of who you are is not I am this or I am that, but I Am.” – pg 57

“Whenever tragic loss occurs, you either resist or you yield.” – pg 57

“Most people are so completely identified with the voice in the head — the incessant stream of involuntary and compulsive thinking and the emotions that accompany it — that we may describe them as being possessed by their mind. You take the thinker to be who you are. … Your thinking, the content of your mind, is of course conditioned by the past: your upbringing, culture, family background, and so on.” – pg 59

“In most cases, when you say “I,” it is the ego speaking, not you. It consists of thought and emotion, of a bundle of memories you identify with as “me and my story,” of habitual roles you play without knowing it, of collective identifications such as nationality, religion, race social class, or political allegiance. It also contains personal indentifications, not only with possessions, but also with opinions, external appearance, long-standing resentments, or concepts of yourself as better than or not as good as others, as a success or failure.” – pg 60

“Every complaint is a little story the mind makes up that you completely believe in.” – pg 61

“Instead of overlooking unconsciousness in others, you make it into their identity.” – pg 62

“The ego’s greatest enemy of all is the present moment, which is to say, life itself.” – pg 63″The ego’s greatest enemy of all is the present moment, which is to say, life itself.” – pg 63

“Whenever you notice that voice, you will also realize that you are not the voice, but the one who is aware of it. … The moment you become aware of the ego in you, it is strictly speaking no longer the ego, just an old, conditioned mind-pattern. … Every time it is recognized, it is weakened.” – pg 64

“When you complain, by implication you are right and the person or situation you complain about or react against is wrong. There nothing that strengthens the ego more than being right. For you to be right, you need someone else to be wrong. You need to make other wrong in order to get a stronger sense of who you are.” – pg 67

“Every ego is a master of selective perception and distorted interpretation. Only through awareness –not through thinking– can you differentiate between fact and opinion.” – pg 68

“The (church’s) Truth was considered more important than human life. And what was the Truth? A story you had to believe in; which means, a bundle of thoughts. … Thought can at best point to the truth, but it never IS the truth.” – pg 70

“The particular egoic patterns that you react to most strongly in others and misperceive as their identity tend to be the same patterns that are also in you. … Anything that you resent and strongly react to in another is also in you.” – pg 74

“Whatever you fight, you strengthen, and what you resist, persists. … There is a deep interrelatedness between your state of consciousness and external reality.” – pgs 75-76

“All that is required to become free of the ego is to be aware of it.” – pg 78

“Spiritual realization is to see clearly that what I perceive, experience, think, or feel is ultimately not who I am.” – pg 78

“The only thing that ultimately matters: Can I sense my essential Beingness, the I Am, in the background of my life at all times?” – pg 79

“Whatever behavior the ego manifests, the hidden motivating force is always the same: the need to stand out, be special, be in control; the need for power, for attention, for more. … The ego always wants something from other people or situations.” – pg 80

“The ego thrives on others’ attention, which is after all a form of psychic energy.” – pg 85

“Can you cease looking to thought for an identity? … When you play roles, you are unconscious.” – pg 90

“Don’t say, “I’m unhappy.” Unhappiness has nothing to do with who you are.” – pg 95

“Rather than being your thoughts and emotions, be the awareness behind them.” – pg 96

“Awareness is the greatest agent for change.” – pg 99

“Doing is never enough if you neglect Being.” – pg 103

“You are most powerful, most effective, when you are completely yourself. But don’t try to be yourself. That’s another role.” – pg 108

“Assumptions (are) unexamined thoughts that are confused with reality.” – pg 114

“You don’t live your life, but life lives you. Life is the dancer, and you are the dance.” – pg 115

“Before you were the thoughts, emotions, and reactions; now you are the awareness, the conscious Presence that witnesses those states. … To become free of the ego, be aware of your thoughts and emotions — as they happen.” – pg 117

“Your entire personal history, which is ultimately no more than a story, a bundle of thoughts and emotions, (is) of secondary importance.” – pg 117

“Each person is so identified with the thoughts that make up their opinion, that those thoughts harden into mental positions which are invested with a sense of self. Identity and thought merge.” – pg 121

“When work is no more than a means to an end, it cannot be of high quality.” – pg 122

“When work is no more than a means to an end, it cannot be of high quality.” – pg 122

“Strictly speaking, you don’t think: Thinking happens to you. Digestion happens, circulation happens, thinking happens.” – pg 129

“Although the body is very intelligent, it cannot tell the difference between an actual situation and a thought. It reacts to every thought as if it were a reality.” – pg 134

“The ego is the voice in (your) head which pretends to be you.” – pg 134

“Thoughts consist of the same energy vibrating at a higher frequency than matter, which is why they cannot be seen or touched.” – pg 146

“You look at the present through the eyes of the emotional past within you. In other words, what you see and experience is not in the event or situation but in you.” – pg 173

“Being present is always infinitely more powerful than anything one could say or do.” – pg 176

“Who you are requires no belief. In fact, every belief is an obstacle.” – pg 189

“Most people define themselves through the content of their lives. Whatever you perceive, experience, do, think or feel is content. When you think or say, “my life,” you are not referring to the life that you ARE but the life that you HAVE, or seem to have. You are referring to content –your age, health, relationships, finances, work and living situation, as well as your mental-emotional state.” – pg 193

“Only if you resist what happens are you at the mercy of what happens, and the world will determine your happiness and unhappiness.” – pg 200

“It is at this moment that you can decide what kind of relationship you want to have with the present moment.” – pg 201

“The decision to make the present moment into your friend is the end of ego.” – pg 201

“Instead of adding time to yourself, remove time. The elimination of time from your consciousness is the elimination of ego. It is the only true spiritual practice.” – pg 207

“For the ego to survive, it must make time –past and future– more important than the present moment.” – pg 207

“You are present when what you are doing is not primarily a means to an end (money, prestige, winning) but fulfilling in itself, when there is joy and aliveness in what you do.” – pg 211

“People believe themselves to be dependent on what happens for their happiness.” – pg 213

“Become conscious of being conscious. Say or think “I Am” and add nothing to it.” – pg 236

“Breathing isn’t really something that you do but something that you witness as it happens. … Whenever you are conscious of the breth, you are absolutely present. Conscious breathing stops your mind.” – pg 245-246

“Stillness is the language God speaks, and everything else is a bad translation.” – pg 255

“To be still is to be conscious without thought. … When you are still, you are who you were before you temporarily assumed this physical and mental form called a person.” – pg 256

“Awakening is a shift in consciousness in which thinking and awareness separate. … Instead of being lost in our thinking, when you are awake you recognize yourself as the awareness behind it.” – pg 259

“Presence: consciousness without thought” – pg 259

“The separation of thinking and awareness happens through the negation of time. When you negate time, you negate the ego.” – pg 265

“You cannot become successful. You can only be successful. Don’t let a mad world tell you that success is anything other than a successful present moment.” – pg 270

“Your entire life journey ultimately consists of the step you are taking at this moment. This doesn’t mean you don’t know where you are going; it just means this step is primary, the destination secondary. And what you encounter at your destination once you get there depends on the quality of this one step. What the future holds for you depends on your state of consciousness now.” – pg 271

“Thinking cuts reality up into lifeless fragments.” – pg 276

“You can only lose something that you have, but you cannot lose something that you are.” – pg 293