Category Archives: Philosophy and phenomenology

Lenses, or doors

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Phenomenology is useful for talking about religious or mystical experiences: we can describe them as they feel from the inside without having to prove that they represent the world accurately. For similar reasons, phenomenology helps physicians. It makes it possible to consider medical symptoms as they are experienced by the patient rather than exclusively as physical processes…

The point is to keep coming back to the ‘things themselves’ – phenomena stripped of their conceptual baggage – so as to bail out weak or extraneous material and get to the heart of the experience. One might never finish adequately describing a cup of coffee. Yet it is a liberating task: it gives us back the world we live in. It works most effectively on the things we may not usually think of as material for philosophy: a drink, a melancholy song, a drive, a sunset, an ill-at-ease mood, a box of photographs, a moment of boredom. It restores this personal world in its richness, arranged around our own perspective yet usually no more noticed than the air.

There is another side effect: it ought in theory to free us from ideologies, political and otherwise. In forcing us to be loyal to experience, and to sidestep authorities who try to influence how we interpret that experience, phenomenology has the capacity to neutralise all the ‘isms’ around it, from scientism to religious fundamentalism to Marxism to fascism. All are to be set aside in the epoché – they have no business intruding on the things themselves. This gives phenomenology a surprisingly revolutionary edge, if done correctly.

Sarah Bakewell, At The Existentialist Café: Freedom, Being, and Apricot Cocktails

Thinking and writing as I do about spiritual experience and practice carries with it at least one persistent difficulty: that of finding words for that which is by definition, almost, beyond words. When I confine myself to quasi-scientific language, shunning anything that sounds too “religious” or “woo-woo”, I all too easily find myself in a barren, materialistic wasteland, bereft of the living inwardness of actual experience. On the other hand, if I allow free rein to words like “God”, and “mystical”, it is almost impossible to avoid the “isms”, and the coloured lenses through which they force me to see, to describe even to myself, the inner landscape of the spiritual.

You see, sometimes religious terminology, whether Buddhist or, more seductively for me at any rate, Christian, seems to be the most appropriate – if not the only possible – language in which to discuss the spiritual. But then I find myself thinking in religious language, and before I know it I am experiencing my experiences as scenes in some sort of inner stained-glass window. I don’t merely describe them to myself in those terms: they actually arrive as those sorts of experiences, tinted and glittering with two millennia of resonant imagery.

Through the systematic procedure of ‘phenomenological reduction’, [Husserl teaches that] one is… able to suspend judgment regarding the general or naive philosophical belief in the existence of the external world, and thus examine phenomena as they are originally given to consciousness.

Wikipedia

If all is going according to plan, of course, one’s practice should provide the necessarily astringent antidote to general or naive isms of all kinds.  But in trying to write, I have to think; and if I think in the terms that I’ve adopted in order to write… you see the problem?

The danger – and it is a danger, not just an inconvenience – is that a disconnect may occur between the living, wordless awareness at the ground of things, and the view through the lenses that religious language, and all that that entails, have dropped between the experience and the experiencing mind. If this is not seen in time, then the usual remedies of mindfulness and attention may no longer work, and one may find oneself in a spiritual crisis, “often called spiritual emergency, awakening or psycho-spiritual crisis… a turbulent period of psychological opening and transformation”, when the mind’s reliably everyday interface temporarily shatters under the pressure of massive cognitive disconnection. Too often, these events or states are mistakenly diagnosed as psychotic or depressive illness, with disastrous consequences.

The power of religious language over even the most rigorously honest thought and expression can be seen in the work of any number of last century’s poets, from David Jones to TS Eliot to Dylan Thomas. The escape route, it appears, was spotted almost two centuries earlier by William Blake, when, in The Marriage of Heaven and Hell, he wrote, “If the doors of perception were cleansed every thing would appear to man as it is, Infinite. For man has closed himself up, till he sees all things thro’ narrow chinks of his cavern”. The narrow chinks of language, the language we use to describe even to ourselves what is beyond language, must swing away before the bright ground of all that is.

What all this means for the poor spiritual writer is another matter, perhaps. Effing the ineffable is a perilous endeavour, choose how. But we must do our best with the tools at our disposal, whether they are home-produced or borrowed from another culture. We just have to be especially careful, perhaps, not to cut ourselves with the sharp edges.

*If this post strikes too uncomfortable a chord, or if you simply would like to explore this question of spiritual crises further, I have added some hopefully useful links to the foot of my Advice page.

Against fear

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Everything that is comes to be because of a combination of causes. When the causes and conditions are sufficient, the body is present. When the causes and conditions are not sufficient, the body is absent. The same is true of eyes, ears, nose, tongue, mind; form, sound, smell, taste, touch, and so on. This may seem abstract, but it is possible for all of us to have a deep understanding of it. You have to know the true nature of dying to understand the true nature of living. If you don’t understand death, you don’t understand life.

The teaching of the Buddha relieves us of suffering. The basis of suffering is ignorance about the true nature of self and of the world around you. When you don’t understand, you are afraid, and your fear brings you much suffering. That is why the offering of nonfear is the best kind of gift you can give, to yourself and to anyone else.

Thich Nhat Hanh, from Tricycle Magazine, February 2025

We, and all we perceive – from ants to oceans to galaxy clusters – are contingent. Nothing exists of itself, from itself: everything that is depends upon something else, upon prior conditions, preceding events… We soft walking things, and the farthest stars, are no more than brief appearances born of brief appearances; on the face of – what? The physicist might say, “spacetime” – but then concede that spacetime itself depends upon prior conditions.

All we can say is that things exist; that they’re frail, temporary appearances, but they are. Isness, Eckhart’s Istigkeit, is the only ground of their appearing. “[It] is before all things, and in [it] all things hold together.” (Colossians 1:17) The ground of being is just that: it is no thing, and it is the ground of all that comes to be. There is nowhere else to go, no end to the beginning. I sometimes have to call it love.

Under the hood

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The Socratic Question, ‘What sort of person should I be?’ – and its variants, ‘What kind of life should I lead?’ ‘What values shall I live by?’ ‘What shall I aim for?’ – asks any reflective person, at any point in life, to pause and consider what really matters, and as far as practically possible to live according to the answers. The Stoic philosopher Epictetus pointed out that a person might be struck by the force of this Socratic challenge even in the last hours of advanced old age, and at that moment ‘begin’, as he put it, ‘to be wise’. It is never too late.

It might strain optimism to think that a philosophy of life could be arrived at early, in the sense that a youth might consider Socrates’ question, come to a decision, and thereafter live in conformity with that decision. Yet although it is never too late to consider one’s philosophy of life, neither is it ever too soon.

AC Grayling, Philosophy and Life: Exploring the Great Questions of How to Live

As I’ve mentioned here before, I came to my interest in philosophy very young – probably between the ages of 14 and 15 – during an extended spell in hospital. I don’t suppose it would have occurred to me then to frame my growing interest in terms of the Socratic Question as explained by Grayling in the quote above; but I was acutely conscious of a need to find out for myself what went on under life’s engine cover. There must, I was certain, be something that made it all go, some intrinsic power or energy behind everything; something that made sense of my earlier – for want of a better term – mystical experiences as a child recovering from a long illness. Academic philosophy, I soon discovered, was not the way to find out.

This longing to look “under the hood” – AKA metaphysical inquiry – has stayed with me all my life. It was the reason for my early interest in Buddhism and Taoism; for my tentative experiments with psychedelics. It was the reason I turned for some years to writing poetry. It was most certainly what drew me – apart from the felt need for a context, and a justification, for practice – to religion; and, paradoxically perhaps, it is what – out of a need to remain close to my own inner experience – has led me out of formal religion altogether.

My life has perhaps been a sequence of beginning again. Some might see this – as I have myself, often enough – as indecisiveness, or even faithlessness. But actually it has been, I now see, anything but either of those things; it has been a process of trying to be true to what I have actually encountered in practice – in stillness, in looking under the outward appearance of things, under the surface of my own apprehensions.

Now that I am getting close to the age of Epictetus’ imaginary example, I am just beginning to realise that just beginning is the necessary condition of insight. I first read Shunryu Suzuki’s Zen Mind, Beginner’s Mind many years ago; it seems to have taken me more than fifty years to start to get a handle on what the title means. Now, perhaps, I have learnt to sit still.

The motor of grief

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According to the Buddha [as recorded in the Saṃyutta Nikāya of the Pali Canon] there are seven conditions for Dharma “vicaya”—the investigative quality of mind—to arise

1. Repeatedly questioning, discussing, investigating, observing, and thinking about the nature of the mind.

2. Cleaning our possessions both internal and external. This brings clarity of mind. Clarity of mind is a condition for wisdom to arise. External cleaning means cleaning our bodies and our environment. But what is more important is cleaning the inside, which means cleaning the mind of the three poisons; greed, hatred and delusion.

3. Learning how to balance the five spiritual faculties of confidence, energy, mindfulness, stability of mind and wisdom.

4. Avoiding the company of fools.

5. Associating with the wise.

6. Contemplating wisdom and reflecting deeply.

7. Having the desire to grow in wisdom.

Sayadaw U Tejaniya

We do live in troubled times. To be honest, much of our lives are lived in times like these. My own generation lived through a Cold War that all too often threatened to heat up into nuclear conflict, the energy crisis of the 1970s, the miners’ strike of the 1980s, not to mention the Falklands War – the list goes on. Our parents lived through – and many of them, Susan’s and mine included, fought in – the Second World War. Of that appalling period of history, CS Lewis wrote at the time:

The war creates no absolutely new situation; it simply aggravates the permanent human situation so that we can no longer ignore it. Human life has always been lived on the edge of a precipice. Human culture has always had to exist under the shadow of something infinitely more important than itself. If men had postponed the search for knowledge and beauty until they were secure, the search would never have begun. We are mistaken when we compare war with “normal life.” Life has never been normal. Even those periods which we think most tranquil, like the nineteenth century, turn out, on closer inspection, to be full of crises, alarms, difficulties, emergencies. Plausible reasons have never been lacking for putting off all merely cultural activities until some imminent danger has been averted or some crying injustice put right. But humanity long ago chose to neglect those plausible reasons. They wanted knowledge and beauty now, and would not wait for the suitable moment that never comes…

Never, in peace or war, commit your virtue or your happiness to the future. Happy work is best done by the [one] who takes [their] long-term plans somewhat lightly and works from moment to moment… The present is the only time in which any duty can be done or any grace received.

Awareness of impermanence, the recognition that our lives are led in a dissolving world of ceaseless change, is not a doctrine of despair but of realism; and in that realism, hope. Somehow our very grief becomes, in extremis, a channel of grace. Sharon Salzberg:

At times, pain can reach such a powerful level that it can be devastating. In spiritual life, we might call it the dark night of the soul. In interpersonal life, we call it grief, and this intense emotional experience does not limit itself to the loss of someone who has died. It can occur as the experience of nearly any kind of deep loss.

To accept the love that is the motor of grief is to accept the role of mourners, of givers-of-thanks for what is being lost, bearers of the unbearable hope. Death always follows life; but new life follows death. Even in Chernobyl, the natural world is thriving as never before.

To accept what is, it is necessary to know what is, now. This means attention, questioning, investigation. It means practice. Human culture is not “an inexcusable frivolity on the part of creatures loaded with such awful responsibilities as we.” (Lewis, ibid.) If we have one job in times like this, it is to be bearers, through our careful grief, of love, of grace, of light even, into this present darkness.

Lathe biōsas

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Epicurus promoted an innovative theory of justice as a social contract. Justice, Epicurus said, is an agreement neither to harm nor be harmed, and we need to have such a contract in order to enjoy fully the benefits of living together in a well-ordered society. Laws and punishments are needed to keep misguided fools in line who would otherwise break the contract. But the wise person sees the usefulness of justice, and because of his limited desires, he has no need to engage in the conduct prohibited by the laws in any case. Laws that are useful for promoting happiness are just, but those that are not useful are not just…

Epicurus discouraged participation in politics, as doing so leads to perturbation and status seeking. He instead advocated not drawing attention to oneself. This principle is epitomised by the phrase lathe biōsas (λάθε βιώσας), meaning “live in obscurity”, “get through life without drawing attention to yourself”, i.e., live without pursuing glory or wealth or power, but anonymously, enjoying little things like food, the company of friends, etc.

Wikipedia

I have written here before about the benefits of living a quiet life. I am not necessarily prescribing this as a universal panacea, of course, but I am saying that it is necessary to me. I have come to realise increasingly clearly that Epicurus’ “live in obscurity” is exactly the dictum for me. The tiny daily accidents of life, the passing sounds and impressions observed during practice and after, are infinitely precious and worth attention. Birdsong, the particular exhaust note of a motorcycle on the road at the end of the garden, the half-unconscious inflection in one’s partner’s voice – all of them perfect just as they are in their crystalline presence. Things like this are simply not accessible to one who is on a mission, busy making a name for themselves.

Silence and stillness are quite different from “perturbation and status seeking”; which goes a long way to explain my own reluctance to engage with social media, with activism and campaigning, with banging and shouting in all their increasingly prevalent forms. However good the cause, anger seems only to beget anger, and violence, violence. Unkindness of whatever sort is never the way to an increase in kindness.

For myself, there is no other way than to keep still, to remain alert to the smallest things: to the leaves and the snails, to the minute changes in the weather, the slight ticking you hear as the thermostat balances the warmth of the room. Practice is no more than a way to awareness itself, to the limitless ground. Be quiet. Be still. Nothing else will do.

Why shouldn’t it hurt?

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We are all finding, all the time, a kind of core. We hope it’s resilient. And if it isn’t resilient – well, equally, I’m always saying to people that strength is an overrated virtue. There’s nothing wrong with saying, ‘I can’t. I really can’t cope with this,’ and turning to whoever or whatever it takes to get through. Although I suppose that resilience and strength are not quite the same. Resilience is being able to get up again, and strength is probably standing there while the rushing brook hurls around you – and there, the point is, you don’t have to get into it. You don’t have to be there. You don’t have to just survive. But I suppose for me – and this is just personal to me, only advice and not a tenet, ‘This is how it should be’ – there is something about that gathering of yourself every day, that regathering, too, which sets you up for the day to come.

Janet Ellis, in conversation with Andrew Copson, in What I Believe: Humanist ideas and philosophies to live by

There is an old Buddhist truism, often quoted and often misattributed, to the effect that “pain is inevitable, but suffering is optional”. It can sound unfeeling – smug, almost – to one in the midst of real distress; but I have found, strangely, that it is true in the end. We are frail, impermanent, like all living things. Of course change and decay happen to us, and of course they hurt. The problem arises when we are either gripped by the longing for the pain to stop, or paralysed with fear of the reasons for the pain, of its possible outcome. The answer to this is practice.

Practice? How can that work? Surely we cannot sit calmly in meditation when our hearts are broken, when pain knots our guts, or fear steals our breath. Almost certainly we can’t; probably the best we can do at times like this is remember – and often enough that in itself will be too much. How often do we expect from ourselves things the human frame cannot sustain?

Practice, hour after hour, day after day, when all is well, or when there are only little irritations, little twinges: that is the practice that will stay with us when things fall apart, and the centre cannot hold; when all we had hoped for has failed, and the cliff edge slips from under our feet. It is then that we realise that as Janet Ellis says, “You don’t have to just survive.” That, beyond belief almost, “[t]his is how it should be.” That, weirdly, it’s all right. Why not? Why not me? Why shouldn’t something dreadful happen to me? Who else should it happen to, for goodness’ sake?

What practice does, I think, is allow us to accept. Finally, radically (in the original sense of “at the root”) accept what is, even if what is happens to be terrible. Pain, loss, grief: these are inevitable parts of being alive, as is the fear of them. The “suffering”, in the sense of the old Buddhist saying, comes from thinking they shouldn’t be – from trying to make them stop. One can’t, of course: they stop when it is time for them to stop, and not before. Certainly not to order. And it is this realisation that brings the suffering, the craving for it to be otherwise, to an end. The pain may well be as bad as it ever was; but it’s okay. Really. It’s okay. It is part of what is; what, in some unfathomable way, is “how it should be”. The wind-torn wave is just a part of the river, just water, still flowing.

A Lighthouse for Dark Times

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It is during phase transition — when the temperature and pressure of a system go beyond what the system can withstand and matter changes from one state to another — that the system is most pliant, most possible. This chaos of particles that liquefies solids and vaporizes liquids is just the creative force by which the new order of a more stable structure finds itself. The world would not exist without these discomposing transitions, during which everything seems to be falling apart and entropy seems to have the last word. And yet here it is, solid beneath our living feet — feet that carry value systems, systems of sanity, just as vulnerable to the upheavals of phase transition yet just as resilient, saved too by the irrepressible creative force that makes order, makes beauty, makes a new and stronger structure of possibility out of the chaos of such times.

Cultures and civilizations tend to overestimate the stability of their states, only to find themselves regularly discomposed by internal pressures and tensions too great for the system to hold. And yet always in them there are those who harness from the chaos the creative force to imagine, and in the act of imagining to effect, a phase transition to a different state…

[But w]e too are living now through such a world, caught again between two ages, confused and conflicted, suffocating and suffering. But we have a powerful instrument for self-understanding, for cutting through the confusion to draw from these civilizational phase transitions new and stronger structures of possibility: the creative spirit.

Maria Popova, The Marginalian (with thanks to What’s here now)

Trees

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Sometimes I feel that Western philosophy, especially since the Enlightenment, has too often come to resemble the conifer plantations common to commercial forestry: useful, yes, and in their way productive, but almost barren, sterile. On the other hand, the philosophies surrounding Taoism – including Chan Buddhism and its Japanese descendant Zen – seem more like old growth forests, rich in natural diversity, fluid, resilient, fertile.

Of course it would be easy to romanticise such a distinction, as often seemed to happen during the early days of Zen’s growth in the West, and its influence on the Beat movement – Jack Kerouac’s The Dharma Bums being the obvious example. But the partitioning of Western academic philosophy into e.g. metaphysics, philosophy of mind, phenomenology and so on contrasts powerfully with more organic, experiential approaches.

I am no philosopher, needless to say, so in a sense I shouldn’t say such things; but I am someone most of whose intentional (c.f. Daniel Dennett’s idea of the intentional stance!) life has been given to a sort or sorts of contemplative practice, and so in a sense to the attempt at living out of some kind of philosophy or another. Over the years it has become clearer to me that “the Tao as an ontological ground… the One, which is natural, spontaneous, eternal, nameless, and indescribable… at once the beginning of all things and the way in which all things pursue their course” (Wikipedia) is just the simplest, least superstitious way to understand what is to be found in just sitting, apophatic meditation, or what you will. (The Sōtō Zen expression shikantaza, untranslatable as it is, is probably the closest I can get!)

So, sitting still, we can see that the self is not a thing but a pattern, not an object but a movement among the leaves, not other than the way things come and go. Just as sitting still is an entirely pointless thing to do, so too the Tao has no purpose. You couldn’t use it for anything, and yet it is before all that is, and holds the source of the farthest stars. Empty, all it is is inexhaustible.

Where all things return

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The river, the Tao, the open ground, the source. These are all words, but no thing. Only things have beginnings, or ends. All things (and that includes cats, and people, and impossibly tiny bugs of all kinds) that exist, are. They have being; if they seem to share nothing else, they share that.

The Tao is no thing. It is not a substance. It is without dimensions, without duration, for you can only measure things; but it is. Isness, in fact, is what it is. It can’t have come from anywhere; there is nowhere it could lead. But it is where all things return, even you and I.

The way is empty,
used, but not used up.
Deep, yes! ancestral
to the ten thousand things.

Blunting edge,
loosing bond,
dimming light,
the way is the dust of the way.

Quiet,
yes, and likely to endure…

Tao te Ching, tr. Ursula le Guin

Patterns in the stream

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Is it not, then, a strange inconsistency and an unnatural paradox that “I” resists change in “me” and in the surrounding universe? For change is not merely a force of destruction. Every form is really a pattern of movement, and every living thing is like the river, which, if it did not flow out, would never have been able to flow in. Life and death are not two opposed forces; they are simply two ways of looking at the same force, for the movement of change is as much the builder as the destroyer. The human body lives because it is a complex of motions, of circulation, respiration, and digestion. To resist change, to try to cling to life, is therefore like holding your breath: if you persist you kill yourself.

Alan Watts, The Wisdom of Insecurity

We are, in fact, no thing – in the sense of a static object – at all. We are processes, except that that sounds too sterile, too conceptually fixed; we are swirls, eddies in what happens, in change itself. In that sense the idea of life and death makes no real sense of who or what we are, for we do not begin at birth, or end in death.

Where do I begin and end in space? I have relations to the sun and air which are just as vital parts of my existence as my heart. The movement in which I am a pattern or convolution began incalculable ages before the (conventionally isolated) event called birth, and will continue long after the event called death. Only words and conventions can isolate us from the entirely undefinable something which is everything.

Watts, ibid.

In fact the idea of a fixed and static I (or me, come to that) is entirely an illusion in any case. It is more like a function of memory than an identity. Watts again (ibid.):

In thinking of ourselves as divided into “I” and “me,” we easily forget that consciousness also lives because it is moving. It is as much a part and product of the stream of change as the body and the whole natural world. If you look at it carefully, you will see that consciousness—the thing you call “I”—is really a stream of experiences, of sensations, thoughts, and feelings in constant motion. But because these experiences include memories, we have the impression that “I” is something solid and still, like a tablet upon which life is writing a record.

Yet the “tablet” moves with the writing finger as the river flows along with the ripples, so that memory is like a record written on water—a record, not of graven characters, but of waves stirred into motion by other waves which are called sensations and facts. The difference between “I” and “me” is largely an illusion of memory. In truth, “I” is of the same nature as “me.” It is part of our whole being, just as the head is part of the body. But if this is not realized, “I” and “me,” the head and the body, will feel at odds with each other. “I,” not understanding that it too is part of the stream of change, will try to make sense of the world and experience by attempting to fix it.

It is to this paradox that the whole project of the contemplative life is addressed. To understand the “self” not as a thing but as a pattern in the flow of change is not something that is accessible to the thinking mind; and the only thing to do with the thinking mind is to bring it to an end of itself in practice. Just sitting is the most pointless endeavour: that is the whole point of it. In that stillness, the fractured self (I/me) can begin to heal, and the lovely, fleeting swirl can reveal itself as just the movement of the stream it always was.