Meditation – Page 3 – Maverick Philosopher

More on Meditation: Worldling and Quester

The New Zealander to whom I replied in Impediments to Meditation responds:

. . . you rightly sense that there was a certain selfish ambition in my turning to meditation. Though following your post Meditation: What and Why, my stated ambition was to achieve what you called "tranquility". To use your terminology from the article, I grew quite tired of suffering from a chaotic mind (depression seems to have a fondness for assaulting me with un-invited negative emotional impulses). So I thought it only necessary to turn to meditation as a means of re-gaining sovereign self discipline.

A few questions arise. Being fairly new to this, I don't expect to have a very thorough understanding of the underlying philosophy, so please correct me where I go wrong. Specifically, you say that the ego is necessary for worldly life. So it seems that to let go of the ego is also to let go of worldly life?

Assuming I've got that right, two further questions arise. Firstly, what do you mean by "worldly life?" and secondly, what does it mean to "let go of it?" I take it after all, that one feature of the Doctrine of Creation, is a commitment to the great goodness of creation. I have some anxieties about about saying that only the spiritual is worthwhile; that creation is merely expendable.

Within a Christian framework it is certainly true that whatever God creates is good. I use 'creature' to refer to anything that is a product of divine creative activity, whether animate, inanimate, concrete, or abstract. So creatures are good. If we use 'world' to refer to the sum-total of creatures, then the world is good. But 'world' has perhaps a dozen different meanings. I am using it in a different sense.

So let me introduce 'worldly person' or 'worldling' as the opposite of a spiritual seeker. The worldling lives for this passing world alone. But he doesn't appreciate its transient and ontologically substandard nature. Or if he does, he is not moved to seek the truly real. For the worldling, the passing scene it is as real as it gets, and as good as it gets, and he thinks its ephemeral goods have the power to make him happy. It's not that he thinks about this in any depth, or formulates to himself anything like what I have just written; being a world-immersed fellow, it it s not an issue for him. So he pursues money, power, sex, recognition and all the rest as if they are ends in themselves. He loves creatures, but not as creatures, for he does not relate them back to their Source. He loves them idolatrously.

He is a Cave man if you will; he doesn't appreciate that our predicament is classically and profoundly depicted in Plato's Allegory of the Cave. He lives for his ego, to advance himself and distinguish himself in an ultimately futile project to become somebody when he knows deep down that his ego and all its adjuncts will soon be annihilated by death. But he avoids the thought of death and cultivates the illusion that he will live forever. He loses himself in the diaspora of sense objects and social suggestions. To answer my reader's first question, this is what I mean by a worldly life. It is an attitude according to which this passing world is ultimate both in being and in value. Someone with that attitude is a worldling.

His opposite number, the seeker or quester, appreciates the vanity or emptiness of the worldling's life and the worldling's world. He senses that there has to be Something More. He is aware that things are not as they ought to be, and that he is not as he ought to be. He is oppressed by the ignorance, misery, strife, and senselessness all around him. He experiences life as a predicament, and seeks a way out. What's more, he doesn't believe that man, individually or collectively, can bring about his redemption by his own efforts. This distinguishes him from the 'progressive.' He thinks that

. . .there is for man some sort of highest good, by contrast with which all other goods are relatively trivial, and that man, as he is, is in great danger of losing this highest good, so that his greatest need is of escape from this danger . . . (Josiah Royce, The Sources of Religious Insight, Scribners, 1912, p. 12)

Meditation is one among several spiritual practices the seeker cultivates in his quest to transcend the worldly attitude. This involves letting go of the worldly life. The quester may remain in the world, but he will not be of the world, to invoke something like the NT sense of 'world.' The quester needn't flee the world and join a monastic order. But if he remains in the world he will find it very difficult not to be swamped and thrown off course by worldly suggestions.

I will end by saying that to pursue meditation fruitfully one has to reform one's way of life. A certain amount of moral ascesis is sine qua non. If you intend to spend your early mornings thinking and trancing, you cannot spend your late evenings drinking and dancing. Re-collection is incompatible with dissipation. But this is a large topic. More later, perhaps.

Impediments to Meditation

This just in from a New Zealand reader:

Firstly let me say, your blog "Maverick Philosopher" has been truly inspiring for me. Particularly insofar as it has freed me from the sense that I need to pursue my love of philosophy and theology from within the academy.

I am happy to have been of some help. The academic world is becoming more corrupt with every passing day, and reform, if it ever comes, will be a long time coming. Conservatives with a sense of what genuine philosophy is are well-advised to explore alternative livelihoods. After spending 5-10 economically unproductive years in a Ph. D. program, you will find it very difficult to secure a tenure-track job at a reasonably good school in a reasonably habitable place. And if you clear the first hurdle, you still have to get tenure while ingratiating yourself with liberal colleagues and hiding your true thoughts from them. If you clear both hurdles, congratulations! You are now stuck in a leftist seminary for the rest of your career earning peanuts and teaching woefully unprepared students.

Secondly, I wanted to say that your posts on meditation have been enlightening, and I have chosen to take it up as a daily feature of my routine. Having said that, there is something I have found mildly frustrating.

Within the first few minutes of beginning to meditate, I get a small glimpse of what you once called the "depth component". That is, I can feel myself beginning to find that state of mental quiet. But, then I become aware of it; I think "I'm doing it! I'm getting there!" and, in that moment, I snap back into a discursive mode. Thereafter, it is as if I am shut out for the rest of the day, and I find it impossible to quiet my mind again.

The phrase I used was 'depth dimension,' not 'depth component.' It is a 'dimension' situated orthogonal to the discursive plane rather than a part of anything. The following from Minimal Metaphysics for Meditation gives an idea of what I mean:

There is a certain minimal metaphysics one needs to assume if one is to pursue meditation as a spiritual practice, as opposed to, say, a relaxation technique. You have to assume that mind is not exhausted by 'surface mind,' that there are depths below the surface and that they are accessible here and now. You have to assume something like what St. Augustine assumes when he writes,

Noli foras ire, in te redi, in interiore homine habitat veritas. Do not wish to go outside, return into yourself. Truth dwells in the inner man.

The fact that you have touched upon mental silence is an encouraging sign: it shows that you have aptitude for meditation. The problem you are having is very common, and for intellectual types, very hard to solve. We intellectual types love our discursive operations: conceptualizing, judging, arguing, analyzing, and so forth. And so, when we start to slip into mental quiet, we naturally want to grasp what is happening and how we got there. This is a mistake! Submit humbly to the experience and analyze it only afterwards. This is not easy to do.

Besides the discursive intellect and its tendency to run on and on, there is also one's ego to contend with. The ego wants to accomplish things, meets its goals, distinguish itself, and collect unusual 'spiritual' experiences with which to aggrandize itself. "I am getting there!" "I am making progress." "I saw a pulsating white light!" "I am a recipient of divine grace." "I am achieving a status superior to that of others." I, I, I. Meditation fails of its purpose if it ends up feeding the ego. The point is rather to weaken it, subdue it, penetrate it to its core, trace it back to its source in Augustine's 'inner man' or the individual soul.

But now I am drifting into metaphysics, which is unavoidable if we are going to talk about this at all. On the one hand, the ego is a principle of separation, self-assertion, and self-maintenance. Without a strong ego one cannot negotiate the world. Meditation, however, is a decidedly unworldy activity: one is not trying to advance oneself, secure oneself, or assert oneself. Indeed, one of the reasons people investigate such spiritual practices as meditation is because they suspect the ultimate nullity of all self-advancement and self-assertion. They sense that true security is not to be had by any outward method.

So while the ego is necessary for worldly life, it is also a cause of division, unproductive competition, and hatred. It is the self in its competitive, finite form. But as I see it, the ego is rooted in, and a manifestation of, a deeper reality which could be called the true self or the soul. There is much controversy as to the nature of the deeper reality, but there is widespread agreement that the ego needs to be chastened and deflated and ultimately let go.

The ego resists meditation because in its deepest reaches meditation is a rehearsal for death. (See Plato, Phaedo, St. 64) For in letting all thoughts go, we let go of all objects of thought including material possessions, the regard of others, our pet theories, our very bodies, our self-image. In short, in deep meditation we seek to let go of the ego and everything that it identifies with. If you get to the verge of really letting go, you may be gripped by a great fear, the fear of ego-death. I got there once, years ago, but I shrank back in fear. I may have blown the opportunity of a lifetime. One must have the trust of the little child mentioned at Matthew 18:3: "Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven." (KJV)

Grace

Is it possible to take grace seriously these days?

Well, I just arose from a good session on the black mat. For a few moments I touched upon interior silence and experienced its bliss. This is nothing I conjured up from my own resources. But if I say I was granted this blissful silence by someone, then I go beyond the given: I move from phenomenology to theology. No philosopher worth his salt can escape the question whether such a move is or is not an illicit slide. An experience describable as having a gift-character needn't be a gift.

Still, the experience was what it was, and could not be doubted a few moments ago, nor now in its afterglow. It is in such experiences that we find the phenomenological roots of the theology of grace which, growing from such roots, cannot be dismissed as empty speculation or projection or wish-fulfillment or anything else the naturalist may urge for its dismissal.

There cannot be a phenomenology of the Absolute but only a phenomenology of the glimpses, gleanings, vouchsafings, and intimations of the Absolute. To put the point with full philosophical precision: there can only be a phenomenology of the glimpses, etc. as of the Absolute. That curious phrase from the philosopher's lexicon expresses the latter's professional caution inasmuch as no experience that purports to take us beyond the sphere of immanence proves the veridicality of its intentional object.

On the other hand, the fact of the experience, its occurrence within the sphere of immanence, needs accounting. However matters may stand with respect to the realitas objectiva of the experience, its realitas formalis needs to be explained. I would venture to say that the best explanation of the widespread occurrence of mystical experiences is that some of them are indeed veridical.

A Goal of Meditation

To bring the soul into the field of awareness and not merely believe in it like the religionist or reason about it like the philosopher.

Notes After a Meditation Session

The discursive mind loves the dust it kicks up. We love distraction, diversion, dissipation, and diremption, even as we sense their nullity and the need to attain interior silence. This is one reason why meditation is so hard. We love to ride the wild horse of the mind. It is much easier than swimming upstream to the Source.

Or to unmix the metaphors, it is much easier to ride than rein in that crazy horse. But we have the reins in our hands, and it is just a matter of having the will to yank back on them. (10 September 1997)

Minimal Metaphysics for Meditation

Is there a better way to begin a new year than by a session upon the black mat? No, so I sat this morning from 2:50 to 3:45. There is a certain minimal metaphysics one needs to assume if one is to pursue meditation as a spiritual practice, as opposed to, say, a relaxation technique. You have to assume that mind is not exhausted by 'surface mind,' that there are depths below the surface and that they are accessible here and now. You have to assume something like what St Augustine assumes when he writes,

Noli foras ire, in te redi, in interiore homine habitat veritas. Do not wish to go outside, return into yourself. Truth dwells in the inner man.

The problem, of course, is that few if any will assume that truth dwells in the inner man unless they have already experienced or sensed the self's interiority. For the intentionality of mind, its outer directedness, conspires against the experience. Ordinary mind is centri-fugal: in flight towards objects and away from its source and center. This is so much so that it led Jean-Paul Sartre to the view that there is no self as source, that conscious mind just is this "wind blowing towards objects," a wind from nowhere. Seeking itself as an object among objects, centrifugal mind comes up with nothing. The failure of David Hume's quest should come as no surprise. A contemporary re-play of this problematic is found in the work of Panayot Butchvarov. The Bulgarian philosopher takes the side of Hume and Sartre. See my Butchvarov category.

Ordinary mind is fallen mind: it falls against its objects, losing itself in their multiplicity and scattering itself in the process. The unity of mind is lost in the diaspora of sense objects. To recuperate from this self alienation one needs to re-collect and re-member. Anamnesis! The need for remembrance, however, cannot be self-generated: the call to at-one-ment has to come from beyond the horizon of centrifugal mind.

My conclusion is that no one is likely to take up, and stick with, serious meditation, meditation as part of a spiritual quest, unless he is the recipient of a certain grace, a certain free granting ab extra. He must be granted a glimpse of the inner depth of the self. But not only this. He must also be granted a willingness to honor and not dismiss this fleeting intimation, but instead center his life around the quest for that which it reveals.

I would say that this also holds for the Buddhist whose official doctrine disallows grace and 'other-power.' Supposedly, the Tathagata's last injunction as he lay dying was that we should be lamps unto ourselves. Unfortunately, we are not the source of our own light.

I conjecture that what Buddha was driving toward in a negative way with his denials of self, permanence, and the satisfaction of desire (anatta, anicca, dukkha) is the same as what Augustine was driving at in a positive way with his affirmations of God and the soul. Doctrinally, there is of course difference: doctrines display on the discursive plane where difference and diremption rule. But doctrines are "necessary makeshifts" (F. H. Bradley) that point toward the transdiscursive. Buddhists are famously open to the provisional and makeshift nature of doctrines, likening them to rafts useful for crossing the river of Samsara but useless on the far side. Christians not so much. But even Christians grant that the Word in its ineffable unity is not a verbal formulation. The unity of a sentence without which it would be a mere list of words points us back to the ineffable unity of the Word which, I am suggesting, is somehow mystically one with what the Buddha was striving for.

The depth of Buddha is toto caelo different from the superficiality of Hume and Sartre.

Meditation Themes

There is no end to the number of meditation themes; one must choose one that is appealing to oneself. One might start discursively, by running through a mantram, but the idea is to achieve a nondiscursive one-pointedness of attention. Here are some suggestions.

1. A Christian of a bhaktic disposition might start with the Jesus Prayer which is used by the mystics of Eastern Orthodoxy: "Lord Jesus Christ, Son of God, have mercy on me a sinner." One tethers one's mind to the mantram to the exclusion of all other thoughts, repeating it (in thought) over and over. One then gradually whittles it down to one word, 'Lord,' for example, by progressively dropping 'a sinner,' 'on me a sinner,' 'have mercy on me a sinner,' and so on. One then repeats 'Lord,' 'Lord, 'Lord,' . . . in an attempt to sink into mental quiet.

Mental quiet is the first phase of meditation proper. Achieving it is difficult and rare, and what one does to achieve it is merely preliminary to meditation proper. A resolute, daily meditator may reasonably hope touch upon mental quiet once a month.

If one feels oneself slipping into mental quiet, then one must let go of the mantram and simply abide passively in the state of quietude, without reflecting on it, analyzing it, or recalling how one got to it. Philosopher types who 'suffer' from hypertrophy of the discursive faculty may find this well-nigh impossible. The approach to mental quiet is a phase of active working; this is difficult enough. Even more difficult is the phase in which one lets go of this work and simply rests in it. There will be a very strong temptation to analyze it. If at all possible, resist this temptation.

2. A more metaphysically inclined Christian who is fond of St. Augustine might experiment with his phrase, 'Lord, eternal Truth, unchanging Light,' reducing it to one word, whether 'Lord' or 'Truth' or 'Light.'

3. I have had good results with a line from Plotinus' Enneads, "It is by the One that all beings are beings." This is a very rich saying that can be mulled over from several directions. Everything that is, IS. What is it for a thing TO BE? And what is the source of the being of that-which-is? It is by the One that all beings are. What does 'by' mean? And what is the One? Although one starts discursively, the idea is to penetrate this ONE, to become at-one with it, to achive at-one-ment. As Plotinus would say, it is a flight of the alone to the all-One. Of course, it cannot be grasped: any grasping is discursive.

One is digging for the nondiscursive root of the discursive mind, a root that is itself rooted in the ONE which is the source of all phenomenal entities and unities.

4. A classical theme of meditation is the Self, or, if you insist, the absence of a Self. Here is one of the ways I approach this theme. I start by closely attending to my breath. I think of it objectively as air entering though my nostrils and travelling to my lungs. And then I think about my body and its parts. Here on this mat is this animated body; but am I this animated body? How could I be identical to this animated body? I have properties it doesn't have, and vice versa. Am I this breath, these lungs, this cardiovascular system, this animated body? Or am I the awareness of all of this? How could I be any object? Am I not rather the subject for whom all objects are objects? Am I not other than every object? But what is this subject if it is not itself an object? How could there be a subject that was not an object or a potential object? Is it nothing at all? But there is awareness, and awareness is not any object. There is patently a difference between the awareness of O and O, for any O. To be for a human being is to be in this transcendental difference. Is this difference nothing? If it is not nothing, what differs in this difference?

One can pursue this meditation in two ways. One can reduce it to a koan: I am awareness and I am not nothing, but I am not something either. Not nothing and not something. How? I am something, I am nothing, I can't be both, I can't be neither. What then is this I that is nothing and something and not nothing and something? One can take this as a koan, an intellectual knot that has no discursive solution but is not a mere nugatory puzzle of linguistic origin, to be relieved by some Wittgensteinian pseudo-therapy, but a pointer to a dimension beyong the discursive mind. The active phase of the meditation then consists in energetically trying to penetrate this riddle.

Note that one needn't dogmatically assume or affirm that there is a dimension beyond the discursive mind. This is open inquiry, exploration without anticipation of result. One 'senses' that there is a transdiscursive dimension. This is connected to the famous sensus divinitatis. If there were no intimation of the Transdiscursive, one would have no motive to take up the arduous task of meditation. I am referring to the genuine article, not some New Age relaxation technique.

Or, instead of bashing one's head against this brick wall of a koan, one can just repeat 'I,' 'I', 'I' in an attempt at peacefully bringing the discursive intellect to subsidence. But in a genuine spirit of inquiry and wonder. No 'vain repetitions.'

Further Questions About Meditation

This continues the thread begun in Questions About Meditation. Vlastimil writes,

I want to ask, which meditation techniques do you practice? Or rather, do they include some specifically Buddhist ones? Even vipassana/insight practice?

Some Buddhists told me that doing vipassana seriously always tends one towards Buddhist beliefs. I wonder if you agree. Or if you think that vipassana practice as such is not exerting that tendency and that the tendency is rather exerted by the combination of the practice with certain doctrines brought into the practice.

E.g., yesterday I read (in a Buddhist manual by Daniel Ingram) that when practising vipassana — in a way that increases the speed, precision, consistency and inclusiveness of our experience of all the quick little sensations that make up our sensory experience — "it just happens to be much more useful to assume that things are only there when you experience them and not there when you don’t. Thus, the gold standard for reality when doing insight practices is the sensations that make up your reality in that instant. … Knowing this directly leads to freedom."

Will the vipassana practice tend me to believe that "useful" assumption, so useful for becoming to believe the Buddhist doctrines? Also, can I make any serious progress in that practice without making that assumption?

A. One Way to Meditate

Let me tell you about a fairly typical recent morning's meditation. It lasted from about 3:10 to 4 AM.

After settling onto the meditation cushions, I turned my attention to my deep, relaxed, and rhythmic breathing, focusing on the sensation of air passing in and out through the nostrils. If distracting thoughts or images arose I would expel them on the 'out' breath so that the expulsion of air coincided with the 'expulsion' of extraneous thoughts. If you have already learned how to control your mind, this is not that difficult and can be very pleasant and worth doing for its own sake even if you don't go any deeper.

(If you find this elementary thought control difficult or impossible, then you ought to be alarmed, just as you ought to be alarmed if you find your arms and legs flying off in different directions on their own. It means that you have no control over your own mind. Then who or what is controlling it?)

I then visualized my lungs' filling and emptying. I visualized my body as from outside perched on the cushions. And then I posed a question about the awareness of breathing.

There is this present breathing, and there is this present awareness of breathing. Even if the breathing could be identified with, or reduced to, an objective, merely physical process in nature, this won't work for the awareness of breathing.

What then is this awareness? It is not nothing. If it were nothing, then nothing would appear, contrary to fact. Fact is, the breathing appears; it is an object of awareness. So the awareness is not nothing. But the awareness is not something either: it it not some item that can be singled out. There is at least an apparent contradiction here: the awareness-of is both something and nothing. A Zen meditator could take this as a koan and work on it as such.

Or, in an attempt at avoiding logical contradiction, one might propose that the awareness-of is something that cannot be objectified. It is, but it cannot be objectified.

I am aware of my breathing, but also of my breathing's being an object of awareness, which implies that in some way I am aware of my awareness, though not as a separable object.

Who is aware of these things? I am aware of them. But who am I? And who is asking this question? I am asking it. But who am I who is asking this question and asking who is asking it?

At this point I am beyond simple mind control to what could be self-inquiry. (Cf. Ramana Maharshi) The idea is to penetrate into the source of this awareness. One circles around it discursively with the idea of collapsing the circle into a non-discursive point, as it were. (I just now came up with this comparison.)

B. Does doing vipassana seriously always tends one towards Buddhist beliefs?

I don't think so. The Vipassana meditator's experiences are interpreted in the light of the characteristic Buddhist beliefs (anicca, anatta, dukkha). They are read in to the experiences rather than read off from them. A Christian meditator could easily do the same thing. I reported an unforgettable experience deep in meditation in which I felt myself to be the object of a powerful, unearthly love. If I take myself to have experienced the love of Christ, then clearly I go beyond the phenomenology of the experience. Still, the experience fits with Christian beliefs and could be taken in some loose sense to corroborate it. The same goes for the Vipassana meditator.

C. Impermanence

For example, does one learn from meditation that all is impermanent?

First of all, that

T. All is impermanent

Can be argued to be self-refuting.

Here goes. (T) applies to itself: if all is impermanent, then (T), or rather the propositional content thereof, is impermanent. That could mean one of two things. Either the truth-value of the proposition expressed by (T) is subject to change, or the proposition itself is subject to change, perhaps by becoming a different proposition with a different sense, or by passing out of existence altogether. (There is also a stronger reading of 'impermanent' according to which the impermanent is not merely subject to change, but changing, and indeed continuously changing.)

Note also that if (T) is true, then every part of (T)'s propositional content is impermanent. Thus the property (concept) of impermanence is impermanent, and so is the copulative tie and the universal quantifier. If the property of impermanence is impermanent, then so is the property of permanence along with the distinction between permanence and impermanence.

In short, (T), if true, undermines the very contrast that gives it a determinate sense. If true, (T) undermines the permanence/impermanence contrast. For if all is impermanent, then so is this contrast and this distinction. This leaves us wondering what sense (T) might have and whether in the end it is not nonsense.

What I am arguing is not just that (2) refutes itself in the sense that it proves itself false, but refutes itself in the much stronger sense of proving itself meaningless or else proving itself on the brink of collapsing into meaninglessness.

No doubt (2) is meaningful 'at first blush.' But all it takes is a few preliminary pokes and its starts collapsing in upon itself.

Now perhaps the Vippassana meditator gets himself into a state in which he is aware of only momentary, impermanent dharmas. How can he take that to show that ALL is impermanent?

There is also a question about what a belief would be for a Buddhist. On my understanding, beliefs are "necessary makeshifts" (a phrase from F. H. Bradley) useful in the samsaric realm, but not of ultimate validity. They are like the raft that gets one across the river but is then abandoned on the far shore. The Dharma (teaching) is the raft that transports us across the river of Samsara to the land of Nirvana where there is no need for any rafts — or for the distinction between Samsara and Nirvana.

D. How Much Metaphysics Does One Need to Meditate?

Assuming that meditation is pursued as a spiritual practice and not merely as a relaxation technique, I would say that the serious meditator must assume that there is a 'depth dimension' of spiritual/religious significance at the base of ordinary awareness and that our ultimate felicity demands that we get in touch with this depth dimension.

"Man is a stream whose source is hidden." (Emerson) I would add that meditation is the difficult task of swimming upstream to the Source of one's out-bound consciousness where one will draw close to the Divine Principle.

As St. Augustine says, Noli foras ire, in te ipsum reddi; in interiore homine habitat veritas. The truth dwells in the inner man; don't go outside yourself: return within.

Questions about Meditation

An academic philosopher inquires:

As usual, I want to ask you about something (something you're free to blog about).

Since December 2015, I've practised mindfulness meditation, with low intensity. Just 20 minutes or so each or every other day, paying calm (if possible) attention to things as they were happening in my mind or in my body. It's been great, mainly as an antidote against anxiety.

These days I have asked myself, could I gain something more, or something deeper, from my practice? If so, how? By practising more intensively, even painfully? Or by praying during, or after, my practise? The first path is carved with admirable precision in some Buddhist, step-by-step manuals . . . . But it might eventually lead me into a land of — what seems like — mental disorder and metaphysical madness (sensory overload, intensive fear or disgust, the impression of no self and of the nullity of classical logic). On the other hand, no comparably detailed manuals for following the latter path seem to be available . . . .

So I wonder, what would be your suggestion to someone who considers meditating more seriously and in line with really good sources yet who wants to turn neither insane nor Buddhist?

First of all, I am glad to hear that you have taken up this practice. Philosophers especially need it since we tend to be afflicted with 'hypertrophy of the critical faculty' to give it a name. We are very good at disciplined thinking, but it is important to develop skill at disciplined nonthinking as well. Disciplined nonthinking is one way to characterize meditation. One attempts to achieve an alert state of mental quiet in which all discursive operations come to a halt.

It is very difficult, however, and 20 minutes every other day is not enough. You need to work up to 40-60 minute sessions every day. Early morning is best, the same time each morning. Same place, a corner of your study, say. Posture? Seated cross-legged on cushions, with the knees lower than the buttocks. Kneeling has spiritual value, but not for long periods of prayer or meditation. Breath? Slow, even, deep, from the belly.

There needn't be any physical pain; indeed, there shouldn't be. If the full lotus is painful, there is the half-lotus, and the Burmese posture. Depending on the state of my legs and joints, I adjust my body as needed for comfort and stability. A lttle hatha yoga is a useful preliminary. Or just plain stretching, holding each stretch for 20-30 seconds.

A certain mild ascesis, though, is sine qua non for successful meditation/contemplation. You have to live a regular life, follow the moral precepts, abstain from spiritual and physical intoxicants, and so on. A little reading the night before of Evagrios Pontikos, say, is indicated; filling your head with mass media dreck & drivel contraindicated.

Meditation is an inner listening. The receptivity involved, however, opens one to demonic influence. So there is a certain danger in going deep. It is therefore a good idea for a Christian meditator to begin his session with the Sign of the Cross, a confession of weakness in which one admits that one is no match for demonic agents, and a supplication for protection from their influence. I recommend you buy a copy of the spiritual classic, Unseen Warfare by Lorenzo Scupoli. (Available from Amazon.com) Anyone who attempts to make spiritual progress ought to expect demonic opposition. (Cf. St. Paul, Epistle to the Ephesians, 6:12:^"For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.")

Since you are interested in the Buddhist approach to these matters, you may find useful my post, The Christian 'Anatta Doctrine' of Lorenzo Scupoli.

Could deep meditation drive one mad? I would say no if you avoid psychedelic drugs and lead an otherwise balanced life. You could meditate two hours per day with no ill effects.

But if you go deep, you will have unusual experiences some of which will be disturbing. There are the makyo phenomena described by Zen Buddhists. (Whether these phenomena should be described as the Zennists describe them is of course a further question.) For example, extremely powerful and distracting sexual images. I once 'heard' the inner locution, "I want to tear you apart." Inner locutions have a phenomenological quality which suggests, though of course it does not prove, that these locutions are not excogitated by the subject in question but come from without. Demonic interference?

But on another occasion I felt myself to be the object of a very powerful unearthly love. An unforgettable experience. A Christian will be inclined to say that what I experienced was the love of Christ, whereas a skeptic will dismiss the experience as a 'brain fart.' The phenomenology, however, cannot be gainsaid.

Will deep meditation and the experiences that result drive you to accepting Buddhist teaching according to which all is impermanent (anicca), unsatisfactory (dukkha), and devoid of self-nature (anatta)? I don't think so. Many Buddhists claim that these doctrine are verified in meditation. I would argue, however, that they bring their doctrines to their experiences and then illictly take the experiences as supporting the doctrines.

For example, if you fail to find the self in deep meditation does it follow that there is no self? Hardly. Absence of evidence is not evidence of absence. Now that was quick and dirty, but I have expatiated on this at length elsewhere.

Does the path of meditation lead to the relativization of classical logic, or perhaps to its utter overthrow? This is a tough question about which I will say something in a subsequent post that examines Plantinga's critique of John Hick in the former's Warranted Christian Belief.

Finally, I want to recommend the two-volumed The Three Ages of the Interior Life (not the one-volumed edition) by Reginald Garrigou-Lagrange. (Available from Amazon.com) This is the summit of hard-core Catholic mystical theology. This is the real thing by the hardest of the hard-core paleo-Thomists. You must read it. No Francine namby-pamby-ism here.

My Time Away: Where I Was and What I Did

A reader sent the following about half-way through my digital fast and blogging hiatus.

. . . I was hoping that when you emerge from it you might have some practical wisdom on how you went about it. What has your daily schedule been like? Have you struggled with the nagging urge to check everything all the time? I have been thinking a lot about the issues you raised both in The Big Unplug post and in your post on Mass Media and Spiritual Deterioration . . . . Thanks for reading this and for the writing you have contributed over the years – it has truly been signal amidst a great deal of noise.

How did I go about it? I got as far away as practicable from the hype and hustle and hyperkineticism of the modern world.

From July 26th to August 30th I lived in a hermitage on the grounds of the most remote monastery in the Western hemisphere in a place of great natural beauty. I have decided not to post any photographs or reveal the identities of any interlocutors in keeping with the monastic spirit of silence, solitude and seclusion.

An average day went something like this. Up at my usual time of 2:00 AM. (The monks arise at 3:30.) Instant coffee. I drank no good coffee for five weeks as part of the self-imposed discipline. Spiritual-philosophical reading until 3:00: Bible, Garrigou-Lagrange, Edith Stein, Theresa of Avila, et al. Formal, seated meditation until 3:30 in the hermitage. Then a 10-15 minute hike through a dark and spooky canyon to the oratory for Vigils at 4:00. This is the first hour of the liturgia horarum, the liturgy of the hours. It lasts one hour weekdays, one hour, twenty minutes on Sundays. Some of the 'little hours' are as short as ten minutes. The liturgy, chanted by the monks, is essentially psalmody with Christian elements interspersed. After Vigils, a light breakfast outside the monks' refectory. Then back to the hermitage for study and writing. I usually attended three of the seven hours per day and meditated on a 'regulation' Zen cushion and mat three times per day. I gave myself the rule, "No pray, no eat." So I attended Vigils before breakfast, Sext before the main meal, taken with the monks in the refectory, in silence of course, with one of the monk doing a reading, and Vespers before supper.

Did I struggle with the urge to check my 'devices' all the time? Not at all. I brought only a laptop computer for writing, but there was no wi-fi at the hermitage. For that I had to hike to the monastery proper where I could tap into a weak wi-fi signal. I did that a grand total of four times in five weeks, and only to check e-mail. The only other device I had with me was a primitive cell phone which was useless to me in the remote location.

From my journal:

Here in the hermitage I stand naked before my own conscience. Its penetrating power is enhanced by the exterior and interior silence.

No Escape. And now it is night. Alone in the hermitage which is itself alone and off by itself under stars undiminished by light pollution. Dead silence. No distractions of the usual sort: other people, pets, television, radio, Internet. Just me, my books, and my past — and the spiritual dimension that the silence and solitude allow to approach. The hour glass of my existence is running out, which is why I am here to repent of my sins and prepare for death. The hour of death is the hour of truth when the masks fall, and evasions evaporate.

Modern man, distracted and diverted by endless self-referential yammering, firmly entrapped within the human horizon, is so deluded and lost as to be incapable of even raising the question, seriously, of whether anything lies beyond that stifling horizon.

Why a Philosopher Should Meditate and Why it is Difficult for a Philosopher to Meditate

If a philosopher seeks the ultimate truth about the ultimate matters, then he should do so by all available routes. Qua philosopher he operates in the aether of abstract thought, on the plane of discursive reason, but he cannot consistently with his calling ignore other avenues of advance. It is after all the truth that is sought, not merely the truth as philosophically accessible. There is surely no justification for the identification of truth with philosophically accessible truth.

Meditation is difficult for intellectual types because of their tendency to overvalue their mental facility and cleverness. They are good at dialectics and mental jugglery, and people tend to value and overvalue what they are good at. Philosophers can become as obsessed with their cleverness and gamesmanship as body builders with muscular hypertrophy. Indeed, it is not too much of a stretch to say that the typical analytic philosopher suffers from hypertrophy of the critical/discursive/dialectical faculty. He can chop logic, he can mentally and verbally jabber, jabber, jabber, and scribble, scribble, scribble, but he can't be silent, listen, attend. He would sneer, to his own detriment, at this thought of Simone Weil (Gravity and Grace, tr. Craufurd, Routledge 1995, p. 107):

The capacity to drive away a thought once and for all is the gateway to eternity.

Compare this striking line from Evagrius Ponticus (The Praktikos and Chapters of Prayer, tr. Bamberger, Cistercian Publications, 1972, p. 66, #70):

For prayer is the rejection of concepts.

The Proximate Goal of Meditation

To bring the soul into the field of awareness and not merely to believe in it like the religionist or reason about it like the philosopher.

Contradiction and Koan

What is a contradiction from one angle is a koan from another. In a contradiction, logical thought hits a dead end. Discursive thought's road end, however, may well be the trail head of the Transdiscursive.

The Parable of the Leaky Cup

There is no point in begging for water with a leaky cup. Water thereby gained is immediately lost again. First fix the cup, then beg for water.

So also with the glimpses and gleanings and intimations from Elsewhere. They won't be retained in a perforated vessel. And if they are not retained, then they cannot do you any good. Moral fitness and intellectual discrimination are necessary for their recognition, proper evaluation, retention if judged salutary, and existential implementation. If you can't act right or think straight, then mystical, religious, and paranormal vouchsafings, whether they come 'out of the blue' or as a result of formal spiritual practices, may do more harm than good. They may inflate the ego or lead it into the dark regions of the occult.

Meditation is Hard

Thoughts don't like to subside. One leads to another, and another. You would experience the thinker behind the thoughts, but instead you have thoughts about this thinker while knowing full well that the thinker is not just another thought. Or you lovingly elaborate your brilliant thoughts about meditation, its purpose, its methods, and its difficulty, thoughts that you will soon post to your weblog, all the while realizing that mental blogging is not meditation.

"Man is a stream whose source is hidden," said Emerson and you would swim upstream to the Source. So you make an effort, but the effort is too much for you. Perhaps the metaphor is wrong. One from al-Ghazzali might be better.

A cooling evening breeze is more likely to come to the desert dweller if he climb to the top of the minaret than if he stay on the ground. So he makes an effort within his power, the effort of positioning himself to receive, when and if it should come, a gust of the divine favor.

He waits for the grace that may overcome the gravity of the mind and its hebetude.

To meditate is to wait, and therein lies or sits the difficulty.

This morning's session (sitting in plain English) was good and lasted from 3:30 to 4:25. Fueled by chai: coffee is too much the driver of the discursive. But now the coffee is coming in and I'm feeling fabulous and the thoughts are 'percolating' up from who knows where.