It is the task of our brain to make models. For humans, and some other mammals, this likely evolved because of complex social interactions.
Or brains/bodies also have emotional states that serve a purpose (to alert us that things are amiss). I few are emotionally uncomfortable we might think: wow, things are amiss. How did that happen? Can I fix this?
An unfortunate tendency is to be attached to these models and try and fit the world to our models and then think that is what the world is, how reality is, Truth with a capital T.
We create models out of our experiences to organize them, to have something we can grasp. It gives us the illusion of being able to know what is up, to predict what will happen, because that make us feel safe, in a world isn’t safe for embodied beings. Bodies are things that get hurt and don’t last.
But if the model is wrong, maybe we’re not as safe as we thought we were, and that kind of sucks.
All models are made with limited data and are subject to our hopes and fears. Some models are pretty good, they work most of the time, but all models are in some way wrong.
These models, our projections of our needs, fears, hopes and desires, gets very subtle, layer upon layer. At some point we forget they are models. We mistake them for Truth. We are conditioned. It’s the foundation of delusion, and it results in distorted views that cause pain and suffering.
These are part of us, our nature as embodied complex apes on a specific planet at a specific time and place, contingent, not of essence (or in the jargon, karma). I am not suggesting we try to ignore them or get away from them. Running and hiding is another delusion, another trick of the ego.
I have heard it said that the intellect is a good servant but poor master. So it is with ego, with our perspective. You can’t escape having a perspective when you are using perceptions and thinking thoughts. That’s what the words perceptions and perspective mean! But that doesn’t mean they are anything more than a temporary expedient to help you organize your reactions, your energy, to the energies you interact with.
Look straight at the O below with your left eye. Go back and forth slowly. If you are careful you will find a distance where the X disappears. Or if you don’t see well with your left eye, or seem to be right eye dominant, look at the X with your right eye and the O disappears. (To people middle aged and older: it may be hard with some progressive/bifocals!)
It is your blind spot. You have one in each eye. Every human does. It’s where the optic nerve leaves your eye to go to the brain. There’s no light receptors (photoreceptors), no rods or cones, there to see anything.
Everywhere you look that blind spot is there, but your brain fills it in and projects a complete scene “out there” based on what it thinks it should see. You don’t have to think about it. It isn’t an intellectual choice. It evolved as a practical solution so we aren’t bothered by missing parts of our vision. But it’s a trick, a gimmick. That’s also ego, and it works. A fine servant.
But some blind spots are a bit more hurtful than this, deeper and more impactful on our lives, yet we also don’t even know that they are there, that we still fill them in with our stories. We are upset when the world doesn’t cooperate by not sharing our blind spots or by sneaking up on us in our blind spots!
Early Mahayana/Zen sutras discuss perception and projection and consciousness, in particular in the Lankavatara sutra, probably written about 2,000 years ago. It was the main text of early Chinese Chan (Zen) masters as long as 1,500 years ago, who were sometimes called the masters of the Lanka in the early Tang Dynasty.
Meditation and practice is geared toward getting a more and more subtle look at the models you project, the ways you deflect reality because it threatens your self image as an individual being that is safe and abiding in a world of blind spots, contingency, disappointed expectations, entropy, sickness, birth and death.
Suffering, in the Buddhist jargon.
I wrote years ago the difference between how I see the world and other scientists who are committed materialists see the world is whether consciousness is primary.
I have a proposition that brings me to meditation practice: Brain processes do not create consciousness. Consciousness at its core is not this model making, projecting, and responding to friction between our models, our projections, and Truth. It’s not the words in our brain. Rather, consciousness is manifest through all of this. It is the water taking the color and shape of the container.
Yes that is dualistic, but it is only a metaphor, not meant to be literal. It expresses what can’t be expressed in limited words since words are based on our scale as four dimensional contingent beings, the scale that perceptions and emotions and intellect exist at.
We chant something at the Zen Center: reading words you should grasp the great reality. Don’t make war on your tools. That’s just more ego, another story.
In Zen there is a mistrust of having goals as they tend to be just more distortions, unreal expectations, distractions. Yet in Zen we do speak of aspirations. This is my aspiration, something I consider a valid quest worthy of my time and attention:
Is there a foundational consciousness, not limited by the idiosyncratic perceptions generated by our particular set of sense organs and brains? Can we experience this directly? Is there some way of being that is not contingent on our programming and conditioning?
Does Truth make us free, and is this indeed safe and abiding?
Does it walk us out of suffering?
This is my practice.
And I am very grateful for it.
My finite mind has difficulty with truth–I find safety and comfort in faith. Sometimes faith in God and Guru; sometimes faith in nature; sometimes faith in people; sometimes faith in myself. Sometimes it all comes together and I am truly safe.
Finite minds are not able to wrap around what is beyond time and space. They evolved to deal with finite circumstances. It isn’t just you who can’t do that just by thinking about it, it’s how it is!
The Tibetan Buddhists talk about little mind ((you in time and space, brain and all) and Big Mind (Buddha mind, you might say Guru/God Mind). They are part and parcel of each other (kind of like a part of a hologram or a tiny segment of a fractal that goes on forever, but those are weak metaphors). That is on the face of it dualistic, but that’s how language and concepts are (that’s why Zen doesn’t put too much stock in language and concepts and comes up with all the weird stuff like koans and meditating).
The question about safety is: what “you” are you talking about? Your ego and body can never be safe, they are temporary and finite/limited and contingent on circumstances and conditioning; but in your faith, your heart can seek peace and safety, love, repose, bliss and samadhi. Nyogen Roshi said Maezumi Rosh said (just saying) that we are “all safely in the hands of the Buddha.” Well, maybe your heart and mind, your soul if you will (not Buddhist terms, but knowing your beliefs I think they work) are safely in the hands of God and Guru.