Mind, Non-Duality and What’s Up

 

The identity of the relative and absolute; from infinite circle to infinite waves

 

If you want to pursue and intellectual philosophical understanding of non-duality, consider reading Bernardo Kastrup. He posits One Mind, though his terminology is more technical. He asks tough questions of himself and all who consider Mind as foundational. This is Zen, Buddhism in general, Biocentrism, ancient Mahadyamika and other more recent non-dualistic philosophies.

Mind, consciousness, as foundational, brain as secondary, as a mode of Mind function, an expression of mind, how consciousness translates in our world, rather than the other way around.

If that is so, how come I can’t wiggle your toes? Why is there apparent self and other? What is death? If it is all Mind, what is all that stuff out there, galaxies, black holes, and so on, and how come we didn’t know about it all before if we have minds?

 

You can find out about this with a science/quantum bent reading Bob Lanza’s books on biocentrism

Robert Lanza speaking at Hazy Moon Zen Center a few years ago. Can find it on Hazy moon website.

Bernardo Kastrup also has very good, sophisticated answers. He just got his PhD in philosophy to go with his PhD in computer science. His philosophy PhD defense is on YouTube. I suggest if the intellectual philosophical, metaphysical aspects interest you in detail, look up his books, blog, or YouTube offerings.

Kastrup has used the metaphor of individuals with consciousness as eddies in a stream of One Mind (not exactly his term), especially a stream of a reflective material so we see our projections from within and think that’s how it is. Such metaphors are not new: eddies in a stream, waves in an ocean, currents in an ocean, broken flows in a waterfall, all have a fine and ancient pedigree. We are localized energy and momentum that is not separate from the medium, in fact totally one with it, interdependent, yet endowing it with contingent temporary local form and function.

Kastrup refers to us as “alters.” Those are different identities in people with multiple personalities. Alters may or may not be aware of the other alters, but in any case, alters are clearly in the minds of the afflicted, products of mind, yet have an apparent independent existence, a “life of their own.”

Mind and existence as psychopathology. Not bad, I think. After all, in Buddhism there is samsara, Maya, and it is a kind of projected mental illness! Or just, without what could be construed as implied value judgement, the great dance of illusion.

So, how do you know consciousness? Well, meditation accesses it directly, but in any case, you do know. After all, consciousness is the awareness of some way, an experience, it is to be something (some call that meta-consciousness, but I don’t care much about that debate. Bernardo Kastrup does, I’ll let him do the heavy lifting). You know at any moment, if you care to access it (that’s the meta-consciousness part), what it is like to be you. You are influenced by it even without meta-awareness of it. You react based on what it is like to be you, colored by conditioning (karma),to the degree you are not awake. Pretty obvious, there is nothing fancy there.

So, we go to the metaphors above to get to non-duality. They are weak, but of course they are just metaphors! As an alter, as a current, wave, broken up waterfall, or eddy in a stream, in the relative, in time and space, in the six senses, in samsara, I have my own sphere, my energy is finite, I can touch you indirectly, influence you, but not wiggle your toes. And death comes to all things in time and space. The wave crashes, current abates, the water falls, the alter loses juice.

Now, then what about all that stuff I never imagined?

Well, they become manifest to us out of the ocean, river, waterfall, when they enter our sphere of experience.

How about quantum? Sure, that’s how it works. Entanglement, non-locality

[Above is a schematic Interferometer, where a photon from lower left interferes with itself when out of phase in the two paths when it engages by half silvered mirrors as long we we don’t look at it in progress and “know” what path it takes. An indivisible photon on two paths here, but really many, or maybe infinite paths? Yep. And we have to be ignorant of the path? Yep. non-locality. Subatomic particles aren’t little pebbles flying around! Waves, energy, fields. It is deeper and way beyond what we ever imagined. See old posts or read up on it if you are interested.]

Another way to look at that: Maybe, to the degree I am aware, I know my experience, have access to my consciousness, but how do I know what Mind is up to? How do I see how that works? I experience my thoughts, but how does that work for Buddha Mind? For all that I can’t wiggle? What is all that?

Open your eyes. Engage. What you can’t wiggle is Mind outside of your “alter,” your self-reflective eddy in the stream, your current, your wave, your part of the waterfall. Same stuff as inside your eddy, your wave, your current, your waterfall, just a different pattern of energy. From beetles to black holes, from quarks to quasars, from so very way teeny to so awesomely way immense, that is Mind functioning. That is what Mind is up to. That is what the ultimate thought, Mind, Cosmic Consciousness, if you like, looks like, what it is, how it functions in time and space. It is time and space.

Why is it that way? Wrong question. That tries to bring it down to human terms. Too self-centered and self-important. A deflection, an infinite regress that will lead nowhere. In Zen we talk about the identity of relative and absolute; this is not a newly recognized conundrum. For most of us most of the time, those are just words and concepts. Distractions. Maybe that’s got to be okay. Maybe it’s how we function, not worth worrying about. That just makes for more noise, more distractions.

Better, perhaps, to be aware, awake, intimate with what is True, with Mind.

Shut up and see what’s up.

 

 

Two Sutras, a Poem, the Brain and Everything

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I like that Buddhism says that mind, as in brain process, not Mind as in Buddha-Mind, is a sense perception, that the brain is a sense organ, like the eye and ear in seeing and hearing.

The brain is indeed a sense organ in that it evolved to organize energy inputs and channel them to other parts of the brain, just like sense organs do. Only the brain’s output is a context, that is, a story. It is a “meta” sense organ in that it organizes the other senses. And just like the eye can generate it’s own output without “external” inputs (close your eyes and you will see things, colors and lights, generated by random firing of retinal cells) the brain can generate it’s own outputs without inputs; we call them thoughts.

In fact, some would say this is the nature of all of our experience of the dualistic world. We project the universe we experience our brain processes, like the Lankavatara Sutra says.

Too abstract? Try this. Each eye sees only 2 dimensionally. It has to; the retina is a flat sheet in the back of your eye. We project a 3 dimensional world. Our brain compares inputs from both eyes to make that story up. We can do it with one eye, even though there can be no 3 dimensional perception with just one eye. We do it by what we have been conditioned to expect, based on evaluating relative size, shadows, etc. That’s why pictures can look 3 dimensional to us, whether paintings, movies, photographs, TV, etc. It’s why optical illusions work and why one-eyed people don’t walk into walls (at least not a lot more than two-eyed people) and can drive.

How about this? You can’t see a “yellow” photon (that is, a photon at the energy we describe as yellow as shorthand). You have no yellow perceiving photoreceptors. Your brain puts yellow together from various inputs from the retina and projects it back out

Those inputs from one part of the brain (the visual cortex) to other parts of the brain (the visual association centers that put together the world into a coherent visual story) are no different on a brain level than the input of a photon on the retina of the eye that causes changes of energy that are then transmitted to the brain in the first place. Energy in, energy out.

So yes, the brain is indeed a sense organ. Well done, ancient Buddhists!

Lets go wide and deep on this.

first, go small, very deep, to strings, if they exist, we get to just energy patterns. At that level, there are no things, things disappear.

Go wide and big and in the vastness any thing, any fluctuation in the energy, you, the galaxy whatever, even our universe, is so negligible as to be essentially if not actually zero. Like a tiny + and – adding to zero. All change in the realm of what we (our scale of energy fluctuation) can perceive even extended by instruments, is no change at that scale, in the face of infinity, or 10^500 multiverses, or even in our known visible universe, or especially, as I understand it, if there is indeed no beginning no end. At that level, there are no things, things disappear.

So we are back to Shitou and the Tang dynasty Zen poem “The identity of Relative and Absolute” wondering what this vast UNI-verse, this undivided non-dualistic state, and awareness. What is that identity? How do we get to the reductionist stuff from the unified forces or to the unified forces form reductionist stuff? That is true science, the real theory of everything; only it isn’t a theory.

This brings to mind The Diamond Sutra, which says we should not attach to a person, a soul, a defined entity and identity of who and what we are.

To the state of being at the smallest of the small, say a “string” or the smallest quantum fluctuation of virtual particles in the void, at the smallest scale, you don’t exist. That is why a virtual particle, an expression of the vast limitless energy of the void, is “virtual;” it doesn’t feel us and we don’t feel it. Otherwise it would be a particle, not “virtual.” Yet some say that energy is where the big bang, or all existence, came from. It is fundamental. It is “the field.” Others say fields are just concepts that tell us how things act, to do the math (that is, quantum fields can be described by how they work, not what they are). In any case, there is nothing you can do to touch that string or virtual particle, you are too large, too coarse. That smallest world exists in a cosmos that isn’t yours, yet it is you. Yet you only exist as an individual entity (to the degree that you seem to do so) by virtue of the rules of the smallest of the small.

To the Universe/cosmos or multiverse or whatever, at the largest scale you don’t exist. You are too small a blip to register in the unending beginninglessness. Heck, even at the level of the galaxy, our solar system is too small to truly be said to exist as more than a small statistical fluctuation. At larger levels we aren’t even statistically present. Yet you only exist as an individual entity (to the degree that you seem to do so) by virtue of the rules of the biggest of the big.

And in fact, science tells us that there is no privileged time and space, that every point is the center of the universe

That cosmos, the smaller and smaller, or the bigger and bigger, that we can’t seem to touch, is us, because, well, here we are, right dab in the middle of it all.

The ancients would ask a new student “where did you come from?”

Meaning where are you? When are you? Who, what are you?

Good questions. And in some way, science and Buddhism start to converge in the answer.

You are the universe unfolding, without beginning or end, neither here nor there, neither existing or not existing, at least not in the way you think with your sense organs, your day to day relative existence, yet always at the center.

Please, lets take good care of that center!

fractal image