Sitting Quietly, Doing Nothing

Sitting quietly, doing nothing, Spring comes, and the grass grows, by itself. (Basho)

IFI am certainly no Basho, for I sit loudly. My morning rooftop meditations are like a Metallica concert on an airport tarmac, whose audience is a horde of Sunday political shoutfest TV pundits. Yet I do manage to stay with the noise within and around my skull; I attend to it until it merges into the traffic noise some 50 feet below me (a bus rumbles by and I feel the roof beneath me tremble).

The way, the path, is the destination; it goes nowhere because it has no end, no finish line. When you can just get one foot onto it, you’re “there yet,” to borrow the proverbial child’s question from the back seat of the car. Watts used to make this point about the Chinese expression Tao — it’s the whole thing, the object of all our seeking and yearning and praying. He called it, “the Which than which there is no Whicher,” in his jocular rendering of Anselm’s ontological argument.

It goes nowhere, does nothing. It grows by itself. It is a koan that seeks the edges of its own body; it is like Rumi’s invitation: “out beyond the mind of wrong and right, there is a field where I can meet you.” Speak that sentence again, and replace “wrong and right” with “failure and success;” “loss and profit;” “end and beginning;” “death and life;” or the linguistic combatants of your choice. Let that become your koan.

IFI scatter myself amid my morning rooftop meditation, like the water condensed from the evening air that streams languidly along the gentle black slope. I listen and then watch: the noise recedes and I sense, as if out of the corner of an eye within the ear, the presence of Night, my animal guide. She moves like midnight rain through a downspout, invisible yet as palpable as the soft autumn chill of sunrise. She too, is Tao: for as soon as my mind reaches for her, she has dashed down and out to the same distance as the one I’ve just made with my grasping. But she never evades the reach of my love.

The work is to abandon effort; the way is to let go of direction; the light suffuses me when I embrace my dark. The grass grows by itself, beneath the sun of the heart of wonder.

Yet the world calls me back with its urgent, solipsistic noise, as if I weren’t paying attention. Our difference is that I can’t pay it the taxing, forced attention that it demands of me. But even here, on my rooftop temple amid a benighted town diseased with obesity and despair, I know that the world is overrun with soldiers; even the police are militarized now. The winner of the Nobel Prize for Peace is now raining bombs on seven different nations, as the military might of institutional ignorance writes its carbon death sentence for our species into the air and the seas of our home.

IFIt is a darkness that has sprung from the denial of the Dark; a tyranny that arises from a failure of self-governance. This is a fatal failure that may not allow for recovery. But that is a judgment — ego’s stain upon the heart of Nature. Recovery is always possible to even the blackest and most poisoned, cancerous heart; for all its disease is derived and overlaid, not immanent. I can sense the error in my judgment; feel my self-made wrong. I approach a little nearer to Rumi’s field.

What is it that makes us appear to choose death over life; addiction over recovery; madness over sanity; separation over union; corruption over growth; regression over development; despair over perseverance? Would it have something to do with a fundamental self-denial — the insane choice of Fear, which says “there is no choice”? There is no choice but to rain bombs, to spread carbon death, to make war our blood and surveillance our vision?

IFSitting quietly, doing nothing; amid dawn’s sky and supported by this glistening dark, whose body will soften today in the heat of that rising star. Somewhere far below me, as if at a great distance, the grass grows by itself, even in autumn. I ask my animal guide to embrace me, to draw the ignorance from me and hold, for just a moment, the aberrant noise of my thought. It is as much as I can seek; the only prayer I can cast into the vast Cosmic Consciousness that lies so far, far away, inside me. I can feel it, this warm and glowing inevitability — that if I can be present to this moment, sitting quietly and doing nothing — then everything will be done; action will find its own purpose, measure, and direction; and then I will dance in Rumi’s field of Immensity.

Healing: the Reality and the Delusion

You are responsible for your fate in life, and you are helpless against it.


The new DSM-5, the psychiatric diagnostic bible of mental illness, defines delusion as follows:

Delusions are fixed beliefs that are not amenable to change in light of conflicting evidence. Their content may include a variety of themes (e.g. persecutory, referential, somatic, religious, grandiose).[…] Delusions are deemed bizarre if they are clearly implausible and not understandable to same-culture peers and do not derive from ordinary life experiences. […] The distinction between a delusion and a strongly held idea is sometimes difficult to make and depends in part on the degree of conviction with which the belief is held despite clear or reasonable contradictory evidence regarding its veracity.

IFThis is interesting since it accounts for only one of Karl Jaspers’ original criteria for delusion, which include certainty, incorrigibility, and falsity. This, along with the DSM’s ambivalence over the distinction between a delusion and a strongly held idea, leaves plenty of room for fellows like me, who could otherwise be easily deemed delusional. I suppose we should thank Heaven for small favors.

Alan Watts once spent an hour of a seminar he held especially for psychotherapists and other mental health workers, during which he invited them to ask him questions as if he were a patient in a psychiatric institution who believed he was God. It is an extraordinarily entertaining encounter, well worth the hour you spend with it.

The truly delightful part of that encounter, of course, is that Watts was actually “under the delusion” — it was the cornerstone of his teaching, that we are all divine, all of us Gods.

IFNow my personal delusion is that we are all, as it were, favored by god — that is to say, there are sources of help available to every one of us that go far beyond the human, the institutional, the mechanical, and the economic or political sources of visible, worldly help.

Unfortunately, however, there are other, actual delusions which impair the truthful operation of the helping-cosmos delusion. I’ve quoted one of these at the top of this page, which arose during a recent meditation. Since we’ve been listening to Watts today, I’d like to quote another of his characteristically accurate phrases: the belief that I heard in my meditation — “you are responsible for your fate and helpless against it” — is what he would have called a “double-binding” belief. That is to say, you’re both responsible and helpless. But isn’t this precisely how many of us conceive or face fate?

IFI’ve already touched on the bizarre sense of inadequacy and despair — classic fatalism, if you will — that is built into our culture’s language and attitudes towards fate, in my analysis of “It is what it is”, which is one of those cultural memes whose poison pervades the blood stream of our society. This time, I would like to focus on the notion of helplessness, which is the monozygotic twin of fatalism.

Think of all the sources of help to which we typically appeal in our lives — banks, corporations, government, technology, religion, the media, connections both personal and professional — and you begin to see where the real source of delusion lies. It’s no wonder that we collapse so quickly and easily into helplessness.

Let’s take another look at that DSM definition: fixed beliefs that are not amenable to change in light of conflicting evidence. Capitalism, in light of recurring and worsening recessions over the past century or so, not to mention a disease of social inequality that only gets more endemic with time? Christianity, in light of its institutionally un-Christian behavior (war; social disparity; feudal-era fixations of both belief and action; sexual perversions rampant through its clergy; etc., etc.)? Government, in light of its maddening deafness to common sense, as evidenced by its recurrent usage of and dependence on the other two wells of delusion?

IFNow my point here is not to brand money, religion, and government as evil. In fact, there is no such thing as evil; but that is another day’s topic. No: the point is that when we leave the use of language up to institutions like the psychiatric collective behind the DSM, we get these wrong-footed definitions such as the one for delusion. You see, the DSM, along with all other group-based definers of delusion, waffles the entire picture of delusion with this disclaimer: “…not understandable to same-culture peers and do not derive from ordinary life experiences.” Ah…so if enough of us “peers” believe the same delusion, it’s no longer a delusion, even if both “ordinary experience” and the “light of conflicting evidence” tend to completely undermine and defy that belief.

Now why would a body of supposed clinical experts and healers choose such a weak and Janus-faced vision of delusion? Well, for one thing the DSM and the entire structure of modern mind-medicine is a group-based and group-oriented system of belief. It has pharmaceutical companies to answer to; it has a vast system of physical institutions — hospitals, psychiatric centers, mental health clinics, and even prisons — to answer to; and it has its own internal association of doctors, therapists, psychiatrists, and related professionals to answer to.

IFThe problem here is that, as peripherally useful as institutions, clinics, drugs, and degrees may be, the healing encounter is not an institutional experience. It is at its heart a personal, interpersonal, and I would add a trans-personal phenomenon. Whenever I have done therapy or personal counseling with someone — whenever I have done it well, at any rate — I have remembered to call a third element — the unseen therapist, the invisible helper, into the encounter. This goes, incidentally, for other and more familiar relationships as well: romantic, spousal, child-parent, professional, and personal relationships.

Perhaps this is the kind of point that Watts was leading to in his entertainment with the therapists in that recording: that sense or intimation of another presence that invites the sacred amid the profane; that restores both balance and unity to mind and body, self and other, seen and unseen, physical and quantum, matter and energy. Presence is the ground of the universal; that third element is the ineffable quality of healing which cannot be fit into a book, a diagnostic manual, or a body of belief, delusional or otherwise. Our institutions — medical, political, governmental, spiritual, and economic alike — can only fulfill their social missions by acknowledging and supporting that invisible sense of presence and intimacy, which Watts reveals in his dialogue with those clinicians. But to the extent they raise themselves and their parochial agenda above and beyond the sacred space that contains the healer, the seeker, and the presence that joins and supports them — to that extent, all institutions fail; they become, in fact and in effect, delusional.


OLYMPUS DIGITAL CAMERANow before I close I’d like to return to that delusion of mine that I quoted at the top. You are responsible for your fate in life, and you are helpless against it.

As I said, this phrase arose to me during a meditation, in which I actively called for that help, that insight, which arises from the very presence I refer to above. The skeptical response to that, I suppose, would be: you’re fighting one delusion (the double-bind statement about being both responsible for and helpless against the same thing) with another (the belief in a helping cosmic force or invisible energy that can somehow defeat or “untie” the double-bind).

Well, first of all, I have no belief in that cosmic force. It’s just there, I experience it. You may as well say I believe in the air that I breathe or the gravitational force that holds me to the earth. That is to say, the third element of healing and growth — what Joseph Campbell used to call “hidden hands” — is not something I made up; it’s something I revealed or discovered within myself.

Second, there is an actual healing or, if you will, clinical function behind my connection to this energy. Its influence goes beyond the merely diagnostic: it doesn’t just show me the source of my trouble or the impediment to my growth or healing; it tells me how I can surpass that impediment by stripping off the corrupt clothing of group belief and derived despair.

Third, it works. I have no data on that beyond my experience with others and in my personal work. It’s not the only thing that works; but I think it is an essential aspect of every successful healing (though obviously you won’t experience it as I do, for each healing is as unique as the person being healed). Drugs often help (I have had both personal and therapeutic experience on this front); other kinds of traditional and so-called “alternative” therapies and medicines can work; and technology can be an enormous help to the healing process.

But if you place all your eggs into the basket of the mechanical, the institutional, and the empirical, then I doubt if you will have either healing or growth. For then you will have crossed over into delusion.

I close, therefore, with my personal definition of delusion: it is a belief that has forgotten that it is only a belief. A delusion suffocates and then forestalls true experience by attempting to control it. Thus I see far more of delusion in our institutions than I do in people. But as I implied above, this is entirely correctable, if we as individuals can demand that our institutions be responsible not to their agenda or their general ledger, but to us.

IFFinally, I ask that readers test these ideas of mine not so much in their minds as in their lives. Let your experience be my judge, and I will accept the verdict. After all, much of what I am learning these days comes from a creature who once lived with me in this realm, and now teaches me from another world, a world that is also within me. Perhaps I am indeed mad; or perhaps that delusion of Alan Watts is leading us, paradoxically, to the clearest of all possible perceptions.

Purpose: The Illusion and the Reality

IFIt is a primordial music of mind that sings from the depths of our species’ history and within the forgotten past and presence of each individual: the wonder of self-recognition in the perception of pattern all around and inside us.

As children, we lay back in the grass and saw the clouds taking shape and coming to life (what do you see in the picture at right?). It wasn’t fantasy or infantilism at work: it was the operation of a natural faculty; our inviolable connection with our primeval origin — the capacity to sense, respond to, and create, order.

We sense patterns and a seeming design around and within us because the universe, in all likelihood, is a design — perhaps a holographic one. We may never understand the design intellectually; but that does not mean we give up on our apperception or on our scientific curiosity — both of these arise, after all, from the same essence within us. Einstein rode light waves through the spaces of his adolescent daydreams before he was ready to revolutionize science. In any event, the least that can be said without skepticism is that we are pattern-receivers, even if there is no objective or “real” pattern or design to perceive.

IFStill, whenever you talk about this natural receptivity to the universe’s pattern-making capacity, you feel the need to defend yourself from being perceived as just another “intelligent design” mouth-breather. Well, I have no particular defense to offer on that front. Insight tends to provide its own protection. It is a matter of following life over belief; pure experience has no room for ideology. What I am learning (and therefore teaching) is not a function of linking backward (the meaning of the Latin root of the word “religion”); it is instead about connecting inward.

When I use that word “inward,” it is not in a solipsistic or navel-gazing sense. Inward is the way to the universal, that’s the sense I have in mind; of a connection that opens the gate of cosmic consciousness and our shared identity in the great web of being.

Thus, to say that our species (among others) tends to perceive pattern in the universe does not mean that we assume purpose. Alan Watts used to highlight this distinction by talking about dance: there is no finish line on a dance floor; we just move and sway in rhythm to the music until we are done, without looking for any destination or encrusting the experience with Purpose or intent.

dragonTherefore, sensing the presence of pattern within and around us is nothing to be self-conscious about, even for the most hard-boiled empiricist. Pattern is just pattern; purpose is something superadded that, whenever it is projected (one might even say “pre-jected”), always seems to ring false or hollow. For when we allow it to, reality always far surpasses whatever purpose or outcome we might have saddled it with in the arrogance of our expectation.

It has been my experience in my own life that purpose is discovered rather than prefigured; revealed instead of written. So I do not deny the reality of purpose; only our capacity for ordering it into being before its time. Most of us find our purposes retrospectively, after the dust of an affair or a relationship or a series of events has long since settled. But until then, purpose is something that is best left to mature in silence, beyond the noise and artifice of our expectations and fears.

When we talk from the pedestal of expectation and demand about purpose, we are typically seeking an answer to a question that has no practical meaning. Nearly as often, we complicate the matter further by answering the wrong question after all, because we are misdirected by our assumptions. Consider Dr. Tyson’s remarks in the video below: is he answering the question being asked?*

IFThe question is: “does the universe have a purpose?” Not: “does the universe have a purpose for humans?” The answer to the original question, to my mind, is: of course the universe has a purpose; it probably has many purposes, in fact. I’m just pointing out here that we don’t know them and probably can’t know them. How can we guess the purpose of a dolphin or a cockroach (or, to use Tyson’s example, gut bacteria), let alone the purposes of alien beings in other star systems, other galaxies? The universe’s purpose is not within our neurocognitive scope; but that doesn’t mean it isn’t there. To me, all that means is that purpose is forever elusive to our ideologies and our pre-calculations. On that point, it would appear that Dr. Tyson and I are in a certain agreement. But his percentage-based estimate is a meaningless dismissal which again fails to address the actual question that is being asked.

In the grip of ego’s assumptions, we tend to project our own blindness, our own limitation of perspective, onto the beings and spaces around us. If humans are purposeless, then the universe must be too! Well, all right: if that’s the game you wish to play, very well, have at it. I just think it’s a curious and probably myopic use of the gift of reason. This leads me back to the holographic universe theory, which is almost always couched in terms such as, “we and our entire universe are just (or mere) mathematical projections…”

IFThe other day, I was sitting in an application development meeting, when one of the managers of the project announced that the database component of the app hadn’t yet been finished, and he concluded: “but that’s just a technical matter…” The developer interrupted him here: he smiled and said, “did you just say ‘just a technical matter’?” Everyone laughed, but the point had been made.

In the same sense, to claim that we are “just” holographic projections is to deny the beautiful reality of mathematics. It is a very strange statement for a scientist or a science writer to make; but look at the reporting on this topic on the Internet, and you’ll see it all over the place. Now really, science: do you need a no-name office worker and part-time Taoist pyscho-cosmologist like me to tell you this? Should I have to be the one who tells you that — for a universe or a human person — it is far more significant, far more wondrous, to be a holographic projection than a silly clay creation of the Hand of some fairy-tale God from the deserts of the Middle East?

You may see this differently, but I would tend to feel a far greater sense of purpose as a hologram than as a distant scion of Adam and Eve. This, in fact, is precisely the point: as a mathematical entity, I do not need to know my purpose in the way that the intelligent design believers seem to demand theirs. It is enough that I feel its presence.

OLYMPUS DIGITAL CAMERAPresence, after all, is purpose. Not merely physical presence, though: I am referring to conscious presence — the living sense of being here and now in this almost intolerably beautiful place and moment within the space-time continuum. True presence can’t be planned, expected, deduced, empirically demonstrated, and least of all known (in the sense of thought).

Presence — this kind of presence, anyway — is within you. It doesn’t have to be learned, bought, derived, or even believed. It can’t be, for it is yours and no one else’s; so it must be experienced. When you have discovered that experience, you will find that there is no longer any room for doubting your purpose. For even if you can’t know it, you will never stop feeling it. And that will be more than enough.


*Let me be clear about one thing: I have immense personal respect for Dr. Tyson: I lived in New York City when he took over the directorship of that planetarium at the Museum of Natural History; so I know what an extraordinary contribution he has made to science and to civilization. The point of the exercise above is to show that unexamined assumptions can lead even the greatest minds (and Tyson’s is clearly a great mind) into a swamp of error. Having gone into such swamps many, many times in my life — far more, I’d bet, than Dr. Tyson has — I can offer some good news: it is not hard to extricate oneself. You just need to keep your awareness open and your heart humble.


An audio version of this essay is available.

Meditation and Sexuality: A Vibrant Symbiosis

I’ve been working on a particular practice that can transform and enhance sexual energy, and I have some reporting to offer on that matter. I had thought of writing down some personal circumstances that have drawn me toward this kind of a practice, but better judgment prevailed. My story, it is true, informs what and how I teach this stuff; but it is not the teaching itself. The time may come for that; but for now, I begin this introduction to…

The Microcosmic Orbit

IFI am working with a method I learned (or, to be perfectly accurate and honest, was exposed to) many years ago at the Healing Tao Center in New York. It is called the microcosmic orbit, and is in fact related to another practice you may have heard of, kundalini yoga. I will also admit to having a specific purpose: I am adapting the microcosmic orbit practice to activate the energy that Freud called sublimation.

Psychological sublimation, properly considered, is a lot like chemical sublimation, which is the change of a solid to a gas with no intervening liquid state (think, for instance, of dry ice, which changes to carbon dioxide gas at room temperature). In the living body, sublimation is a spontaneous and rather dramatic change of state, in which one type of energy — sexual, for example — is transformed and redirected to serve another purpose. Not a higher or better purpose, just a different one.

Now this points to a distinct difference between what Freud meant by that term and what I mean by sublimation. Freud’s focus was on the transformation of libido and thanatos (sexual and destructive impulses or instincts) into socially acceptable behavior or occupations. My practice is also guided by transformation, but not under the assumption that either sex or physical force is in essence evil, threatening to society, or maladaptive — they are in Nature quite the contrary. Freud, of course, turned the stiff Victorian morals of his era into a quasi-empirical religion whose rank idiocy has only been exceeded among similar movements by Scientology. I have no system, no religion, no false science to offer you; I am simply interested in sublimation. Finally, I have zero interest or concern whether the activities or behaviors to which I channel my sexual energy are “socially acceptable” or not; it is probably better that they weren’t acceptable at all.

IFThus, my focus in practicing the microcosmic orbit is about using the vast and beautiful energy of sex to draw upon its creative and healing potential. To anyone who has ever been in love, the healing properties of sex are well known from experience. I recall a time during undergraduate school when my girlfriend and I both had the flu. She came to my dorm room looking as miserable as I felt. We both took off our clothes and she said, with a note of wonder in her voice: “what if we tried to fuck it off, the virus, the sickness? Just have such wild sex that it all burns out of us?” And that’s exactly what we spent the weekend doing. We began on Friday night-Saturday morning; kept at it all day and night Saturday; and by Sunday morning both of us felt remarkably better. We slept that Sunday away and awoke Monday morning completely healed.

As for the creative potential of sexual energy, well that’s fairly obvious at one level, which is of course pro-creation. But that is just the manifest creative potential of sex. For since the time of the Kamasutra (and no doubt before), the sublimely creative force of the sex instinct has been celebrated by poets, visionaries, and lovers. The Kamasutra itself is not just the position manual that it has become known as in the West; it describes a way of approaching moksha, which is the liberation of the true individual and universal self. The Chinese term for the same thing is Hsieh, the title of the I Ching’s 40th hexagram, usually translated “Deliverance.” Moksha and Hsieh denote the deepest of creative experiences, the act of self-creation through discovery and personal revelation — the revealing of all the beauty and perfection that lie beneath the crust of ego and the shroud of appearance, or that which the Hindus call maya, or Illusion.

So how exactly is the microcosmic orbit to be practiced to further these healing and creative ends? The video below, by Mantak Chia himself (leader of the Healing Tao organization, in whose New York City center I studied the orbit) presents the outlines of it, and I’ll add some explanatory points that speak to the sex-specific theme I’m exploring here.

Breathing into the Orbit

IFTo do the MO meditation, I start with a light stretching routine: I rely on a few Chi Kung stretches and a couple of standing yoga postures. Go with what works for you: the idea is to activate your body-consciousness — that is to say, your body as consciousness. The evidence for this experience is abundant — most recently in the “thinking fingertip” studies published in Nature Neuroscience. As long as your body is alive and aware, so is every one of its cells, which number in the quadrillions.

As for the meditation itself, I take a comfortable but reasonably alert sitting position, in which the feet touch and the legs are bent but also comfortably extended. My hands are usually positioned along the space between the belly button and the genitals. One additional physical note: I tend to prefer to meditate naked where possible. Some of you may have read my various discussions of the experience of psychological nudity: this is, to me personally, a fairly important focus of meditation. Thus, it seems appropriate to let my body mirror the state of my mind. After all, these two are not separate things.

But I’ve done a fair bit of experimenting before settling into any particular physical position; and I tend to remain open to experimenting. Your practice can and will be distinctly different from mine in these details. The activity from this point forward will be somewhat more common between us, though never an exact match. Remember, I’m learning a lot of this by calling on the spirit of my cat, Night. You may have an animal guide or other inner resource that leads you uniquely. One of the teachings of the moksha experience is that life endures beyond the body; and the orgasm is perhaps the most vibrant and primordial physical metaphor of creative continuance. One of the effects of the MO is the re-experiencing of the orgasm as a whole-body rather than a merely genital phenomenon.

IFOne way to begin is with the turbine-image that Chia recommends in the video: feeling that spinning movement behind the belly button and reaching down toward the genitals. Its energy is upward, into the higher digestive organs. Whatever becomes kinetic in your pelvic floor (see below) will be drawn upward by that turbine. Remember that the cellular structures of your body are not merely mechanical but dynamic systems. Biologists teach us that the membrane of a cell is not a wall but a web of selective receptivity. It remains open to what is nourishing while chemically repelling what is toxic.

Once the turbine is running, I focus on breathing into the tailbone of the spine. As the back and trunk muscles expand on the in-breath, I feel the breath entering the lower spine and activating the tip of a conical cylinder along my pelvic floor, which is the end of the tailbone extending to the base of the genitals. With practice you will feel the active energy of the moving breath catalyzing the more dormant energy of the genitals (see below for a more dynamic variation on this). As the sexual energy is thus stirred up, the abdominal turbine picks it up and lifts it, raising it into the upper abdomen and chest. From there, it may rise spontaneously into your throat, face, and head. But there is no need to make this (or anything for that matter) happen. Just watch with all the sensation there is inside you; watch as if it’s a fascinating game or sports event, and you don’t have any rooting interest in one player or team or outcome over another. Keep it up for as long as it remains interesting — that is, for as long as you’re feeling something new and fresh. As you repeat it, you’ll most likely feel the desire to spend more time with it in each new session.

An Erotic Variation

IFWhat follows is probably best done privately at the start; but you’ll learn to practice it in public as well. Begin by getting yourself aroused by the usual means: mental, visual, physical — as if you were about to enjoy a nice, slow, languorous masturbation session. Now begin the MO meditation as above. What you will notice is that the sex-energy of your genitals isn’t as quiet as it was in a non-aroused setting. So as you draw the breath from the tailbone through the kinetic cylinder of your pelvic floor, you will feel something like a micro-explosive energy — as if your breath were a Mento candy being dropped into a cylinder of Pepsi. I know, it’s kind of a gross image, but go with the feeling of it: you’re going to experience what feels like a forceful chemical reaction.

If you do this often enough, you’re likely to have a range of experience. Obviously, what commonly happens is that you arouse yourself so much that you wind up “taking advantage of yourself” as Tom Waits once said about masturbation. Another thing that can happen is even more interesting than that: you remain aroused and feel the cum coming, but you stay with the breath and the orbit instead; and this can lead to the “body orgasm” that you may have heard about. Even if you doubt that such a thing can happen or that you’re capable of the natural discipline that this practice both nurtures and calls upon; it’s worth trying out. Your body is a nearly inexhaustible playground.

Sublimation is Not a Mechanism

taichiBefore finishing, I’d like to make one point very clear: sublimation is not a renunciation of sex. But as long as I don’t have a woman in my life, it makes sense to try these experiments in transforming my sexual energy into other channels of my life. Once again, the approach we need is not moralistic but practical. Make the proverbial chicken salad out of chicken shit.

The microcosmic orbit, however, is more than a way of transferring sexual energy into creative, healing, and spiritual realms of being. It is about learning to have a conversation with, and within, your body — a conversation that both includes and transcends words. With all due respect to Neale Donald Walsch, this to me is the first and most significant of all conversations with god.

In our increasingly insular and solipsistic society, with its bizarrely feudalistic socio-economic disparities and its handheld devices of brutish isolation; communication is arguably the one human ability in the most precipitous functional decline. I would like to submit that this failure begins within: we will never be able to communicate truthfully and productively among one another if we cannot first carry on an intelligent conversation within ourselves.

sittingWhen we enhance our natural creativity; when we can make a fresh kind of love with and within ourselves and thereby reveal potential we might have never before known — this is not merely a psychological coping strategy; it is a fulfillment of Nature. Therefore, I completely reject the notion that sublimation is a defense mechanism, for it is neither defensive nor mechanical. It is, in fact, a pure and lucid form of communication among your body’s energies, systems, organs, and functions. When you can become proficient at that kind of communication, then penetrating the walls of ego and fear to truly connect with the people around you becomes rather simple.

This leads me to a point that I’ve made before but bears repeating: the life guided by meditation is not one of retreat from life but of a different and deeper encounter with it. To form a new and vibrant relationship with our own sexuality would seem to be a creative element of such an encounter; and a way of attracting far more nourishing interpersonal relationships. I will let you know what discoveries might await me there.

Ordinary Genius and the Ground of the Creative

To believe your own thought, to believe that what is true for you in your private heart is true for all men, — that is genius…A man should learn to detect and watch that gleam of light which flashes across his mind from within, more than the lustre of the firmament of bards and sages. — Emerson (from “Self Reliance”)


The Creative works sublime success, furthering through perseverance. — The I Ching, Hexagram 1, The Creative (Wilhelm/Baynes translation)

I see three broad types of genius in our culture, two of which are generally recognized, while the third tends to be either denied or ignored.

  • There is the genius of the great creator. Bach, Einstein, Shakespeare, Mozart: they are universally recognized and often distorted — made strange and distant, removed from the stream of humanity. Alan Watts often used the term “pedestalized” to describe a similar fate that befell religious heroes such as Moses, Jesus, Muhammed, and Buddha.
  • There is the genius of intellect, which in the darkness of IQ measurement is as demented a term as “moron” and “imbecile” (in the early years of IQ testing, the latter two terms were actually passed off as scientific assessments at the other end of the spectrum from genius). Occasionally, this sense of genius is intended in talk you hear about intellectual or practical achievement, be it in the geeky or artistic prodigy child; the winning baseball manager, golfer, or football coach; or the corporate wizard of profit and wealth.
  • Finally, we have the last and most unrecognized type of genius, which I call ordinary genius. I know a woman, a personal friend of mine, who is the most extraordinarily creative chef I have ever encountered in either the home or the restaurant. She has this amazing capacity for effortlessly concocting the simplest yet most surprising and delightful recipes; I have known her for about a decade and have not seen the end of her gift in this respect. She is also a geek, a teacher of mathematics with a particular talent for applied mechanics and something else that I call living engineering –the ability to reveal creative uses of technology that go a step deeper and farther than the common run of iPhone and Android developers. Oh, and she’s a portrait artist of considerable skill.

IFThis third type is the sort of genius that interests me far above the other two kinds; for it is a genius that is within us all, if we can learn to reveal it. Therefore, I should begin by anticipating one likely objection, viz., that this third type of genius waters down the very term until there is no such thing. It’s like letting 80% of a given sport’s pro teams into the playoffs, as hockey and basketball fans know.

Well, this for me boils down to a distinction between two terms: “special” and “unique.” The best explanation you’ll find on this point comes from this book, which was written by two of my teachers. The quote at the very top of this essay is from Hexagram 1 of the I Ching. In their commentary to this text (it is commonly translated “The Creative”; Anthony and Moog render it as “The Cosmic Consciousness”), the authors write*:

When a person receives this hexagram…, it is a message to remind him that he is an equal part of the Cosmic Whole. This means that while he is unique, he is not special. Just as humankind is not ‘chosen’ or distinguished among animals, no individual human or group is to be considered elite or heroic. It tells him that if he will take his proper place in the Cosmic Whole by saying the Inner No to the delusion that he is special, he will put himself back in the Cosmic stream of chi energy (his source of creativity, nourishment, help, and healing) from which he has become separated.

Thus, what I am calling the ordinary genius is someone with no fame, name, or unusual socio-economic standing who happens to strip away every belief, every fear, every dogma, all sense of inadequacy, and every self-doubt, to become psychologically naked. Such a person not only reveals but liberates the unique creative gift within him or her self. I sense such a thread of meaning in the work of the urban artist banksy. And again, the potential for such genius lies within every one of us. We can step into the clear air of the unique by throwing off the shroud of that obsession with being special. There are no celebrities in the living universe.

IFI suppose the next two questions that may arise now are: “how do I do it?” and “how will I know?” I’ll answer the second one first, because it’s easy: you will know when the TV set is off, the iPhone lies quiet and neglected on a table somewhere in the house, while you are absorbed in doing what you positively love and which loves you right back. Whatever it is — writing, painting, auto mechanics, quantum physics, cooking, web development — you’ll know it all right.

The answer to the first question is less intuitively compelling, because it involves going against all those social bromides that are programmed into us virtually from infancy onward. This is not a bull you can grab by the horns; it’s not a problem or an objective that you can attack head-on; nor is it a distant star you can shoot for, a mountain to be conquered, or a dream to be forced into coming true. In fact, that nonsense represents much of the mindset that you will actually be dissolving in the process that will, if you persevere, inevitably unlock the cage of repression and liberate the wondrous entirety of who you are. It is, in a sense, an indirect approach.

Much of the arts, architecture, and even medicine of ancient China are based on this indirect approach. These days, I am being treated by a doctor who is deeply trained and extraordinarily skilled in acupuncture, and several times he has mentioned to me, “I can’t attack your problem directly; the medicine I’m practicing here can only be done effectively via indirect means.” Perhaps it is fortunate for both of us that he has a patient to whom this makes the most eminent sense.

artwesteastOne more example and I’ll get back to the main thread of this essay. Consider the two paintings (you can click for an enlarged view): each is a pastoral scene, but the Western painting on the left is dominated by human bodies and movement. A viewer of the Chinese painting on the right must seek out the human presence in the picture. It is as if the people there have, to repeat the expression of Anthony and Moog, “taken their proper place in the Cosmic Whole.”

Similarly, in seeking the expression of our natural genius, we have to deconstruct the prejudice, however far below the manifest layer of consciousness it may lie, that we are the doer, the creator, the one-who-makes-it-all-happen, the straw that stirs the creative drink. We have to work at driving ego off the field of the creative so that the true source of our life’s art may be activated and released through us, not by us. We reveal our uniqueness not by becoming someone that we are not, but by recovering who we already are; not by learning our genius but by unlearning the derived and forced limitations that obstruct natural genius.

Now this is obviously not to claim that there is no learning in either professional or personal development. I am only claiming that the learning you do will work so much better within you if it is accompanied on an equal basis — both qualitatively and quantitatively — by a focused and committed program of unlearning.

I cannot tell you that it is a short or an easy path — it is, after all, indirect. But neither does “indirect” mean “hard,” “impossible,” or “unattainable.” It is an arc rather than a line; a searching, constantly adjusting journey like the tacking of a sailboat into a wind; a walk instead of a sprint. There is a calmness to it all; it is guided by a patience that is drawn from the genuine source of creativity, insight, and growth.

IFFortunately — especially for a fellow like me — this guiding patience has a wide tolerance for error. It does not punish, but just keeps teaching instead. This is precisely the spirit that I encountered again and again during the life of my cat, Night, who is now continuing and enhancing her presence within and around me as my personal helper and animal guide.

So this is a personal path: no group, no human or institutional leader, no guru or master, no system of either belief or affiliation can take you along it. I recall Alan Watts’ reminder about the Tao, the translation of which is “the way.” When you’re on your Tao, your way, your path, then you’ve arrived; there is no place else to go. From here, all you have to do is to dwell in it, as the Buddhists say, trusting in the genius that takes flight amid that clear and weightless air of true being.


*Compare the Wilhelm/Baynes translation of Hexagram 1 in the opening with that of Anthony and Moog:

The Cosmic Consciousness is great through its interpenetration of all things; it discerns what feels harmonious and brings it into form through transformation.

The Familiar and the Intimate (A Reflection on Belief)


Audio of a talk I recorded, based on this essay.


Black is the color of my roof, where I now do my daily meditation. It is said to be the absence of color; the state of vision where no light reaches the eye. Well, apart from the absurdity of speaking about vision without light, we all know better from experience.

The dark-adapted eye can see a single photon; and in our ordinary experience, you’ve always got a few photons around, no matter how dark our surroundings. A practice I have often recommended is to turn off every light in the house and sit at night in a closet with a tight-fitting door. Just sit there awhile with your eyes open and see what happens. Then, leave the closet, go to a mirror, and look at the pupils of your eyes. Note their size and color.

Until a few months ago, black was the color of life and love to me: the fur of my old friend Night the cat. It glistened; it received and returned light without effort or display. Black, for me, was not just beautiful (as the old 60’s expression goes); it was beauty. It was one of the small, scarcely noticeable lessons Night taught me; perhaps it is no random coincidence that I seek her out again on the black tarpaper of the roof.

nightstareFor 13 years, she taught me, when she was a cat. And now — when her cat-body sits as a pile of ash inside a black plastic container on my bookshelf — now she teaches me still. Her vision is now broader; her language more diverse. She can speak to me in the language I know and recognize; or she can touch me with a wordless light whose intimacy and immediacy are of a realm that knows neither time nor thought. She’s become a more effective teacher; so I must become a more attentive student.

I am well aware of the seeming nonsense, even the idiocy, of talking and writing about such an experience: learning lessons from a dead cat and pretending to record them here (thus the new name of this site). It is a goofy hallucination that doesn’t make sense at any level of logic and intellect. And this is precisely why it makes so much sense to me. As I will  explain below, it doesn’t even have to make sense; perhaps it is better off as lunacy. For the moon (“luna-“) dwells in the blackness of space (as do we and our planet). Watts used to love telling the story of the astronaut who returned from space and was asked if he had seen God. “Yes,” he answered, “and she is black.” Just like my old friend and new leader, Night.


The notion of animal guides or “familiars,” as they are sometimes called, is by no means new or unique. I have been gifted with this specific guide (Night), where others tend to find the generic (wolf, bear, tiger, dolphin, etc.), which is where the connection to the shamanic tradition lies. This is all fine for me, since I would not consider myself a shaman any more than I’d claim to be a cat. Nevertheless…

IFI had an interesting meditation experience out on the roof one day. I felt myself growing black, pointed ears; and some presence entered me — calm, unpretentious, centered, loving. Cats have long been models, exemplars for me in the practice of meditation: the way they sit; how they can fill a space with Presence; their utter absence of ambition; their often sublime sense of humor. These are hallmarks of a successful practice.
Alan Watts was once criticized by some orthodox-style Zen practitioners for not sitting long enough or intensely enough or painfully enough. He responded: “I sit like a cat, for as long as is right. Then I get up and stretch.” Now that’s trusting your animal guide.

Meditation is purposeless action that always serves a purpose; we just never quite know which one. Therefore,  it makes sense to let go of expectation and ambition in our practice. The animals already do this without having to even be conscious of doing it. If you can receive no other teaching from an animal guide than this, you will have done remarkably well.

IFI listen to Night for her ability to remind me where my center lies. In her life here with me, she knew me better than any living creature did. She read my emotions before even I was aware of them; this is a distinctly animal sense which, if we would only stop repressing it, we would enjoy in the same abundance. So now she can hold me back or push me forward; restrain me or release me depending on my presence in that moment. There have been several times these past 3 months when I needed to call on her, usually to overcome fear. Last month, as I was being prepped for surgery, I asked for her help, and it was there. Fear, she has taught me, is absolutely helpless against love; it’s a worse mismatch than last year’s Super Bowl. When love is present, fear gets trounced. And that cat, in her life here and in her life beyond, has always had a capacity for love that is humbling to contemplate.

IFWe humans have an ambivalent relationship with animals, probably because we have a similarly conflicted relationship with ourselves as animals.  The arrogance of our spiritual traditions is the root of this weed — see, for instance, Genesis 1:26-28,  in which we are not merely encouraged but commanded to “have dominion” over all those creepy, crawly, furry things of Nature that are so far below us in the eye of God.

Nevertheless, in the same Bible as that containing the most violent arrogance ever imputed to a God and his human creation, we find this (from the Preacher of Ecclesiastes):

As for humans, God tests them so that they may see that they are like the animals. Surely the fate of human beings is like that of the animals; the same fate awaits them both: As one dies, so dies the other. All have the same breath; humans have no advantage over animals. Everything is meaningless. All go to the same place; all come from dust, and to dust all return. Who knows if the human spirit rises upward and if the spirit of the animal goes down into the earth?

IFThe Eastern and so-called Pagan traditions have shown a sense of humility similar to that of the Preacher. Lao Tzu mentions that the Tao loves and nurtures all creatures equally, but never plays the boss to them. Still, and to this day, the violence against animals persists in every culture. The Japanese kill the whales and the dolphins; the Chinese (who have no animal cruelty laws of any kind) are infamous for their fur farms and routine executions of dogs; poachers from many nations are slaughtering African elephants; and America leads the world in the depredations of the factory farm, which, incidentally, is a prominent cause of climate change.

In short, and no matter what our tribal spiritual or moral teachings may tell us, we commonly treat the creatures of Nature (including those of our own species, of course) with a brazen cruelty that is borne of pure ignorance. I draw a straight line from this behavior and this ignorance to the repression or denial of our own animal nature. That is to say, rather than receive and reflect our own light, we enshroud it in a forced and artificial darkness.

IFThe good news (the meaning of the word “gospel”) is that each of us — whether we be carnivore or vegan; Christian or Buddhist; atheist or pagan — can choose a different way than the one of darkness. Discovering an animal guide may be part of that choice, and it doesn’t much matter how you go about it. Meditate; draw some pictures; look through some books or draw upon some memories; write or read animal stories; or just look around your own world and let your familiar approach your life.

I’ve been lucky, even amid my mourning (which, after three months, continues). Night was, even in this life here, a being of such pure and complete psycho-spiritual maturity that she transited directly into the cosmic consciousness, virtually from the moment she rested her head against my arm and let go. In that very moment she gave me her first lesson from that other side: that death and regeneration represent a process that happens not at some randomly-determined second at the end of a course of physical existence. It happens in every moment; it is happening now. The more we open ourselves to now, to exactly where, when, and who we are — the more the heavens open; the Mysteries all dissolve before us; and the joy-drunk wonder of being absorbs and completes us.

IFNow this does not mean that we walk around like kumbaya-singing zombies; that is a caricature of the New Age, which frankly is frequently deserved. It only means that we not take our lives (or our deaths) quite so seriously; that we play the game of struggle, suffering, loss, pain, and grief with some consciousness, however subliminal, of its essence as illusion, play. When we live according to the truth of direct experience, we can play with our conceptions of that experience.

And so I pretend to teach this nonsense about animal familiars and my own ongoing experience with one. Many people having such an experience would want you to believe in it; to receive the conceptualization and verbalization of it as truth. But I know that anything I can tell you about my experience with and of Night is nonsense. It has to be; again, Lao Tzu: “how could the Tao be Tao if it didn’t make people laugh?” Our very efforts to express the deepest truths, the most intimate feelings within us, mock their very purpose. This is when we learn to retreat into silence or burst into hysterics: either response is appropriate.

If I were to try to believe, then I would be compelled to make you believe; this is the first seed of conflict. Night doesn’t ask me to believe; only to be present, to be ready and open for the next experience, our next encounter. She gave me so much, so freely and continually, during her life with me here — it would be both foolish and ungrateful of me to ignore her. Thus, I keep feeling for her presence, and I keep listening. And, like that single photon in the darkness, she finds her way through — helping, leading, guiding. I am a very fortunate old man.

Teachings of Night: Being (Not Biting) The Iron Bull

OLYMPUS DIGITAL CAMERAMany of us spend a significant part of our lives in a posture of defense. Is life that dangerous, really? Or have we tended to overlook or even deny something even more elemental than life itself? What if we spent just half as much time and energy on the contemplation of death as we commonly do on psychological defense?

Whenever Alan Watts talked of death (see above), he was doing the same thing as any good teacher does with this subject — he spoke of and for life. He knew that the honest, fearless, and self-searching examination of death was the greatest tonic to life. It has the effect of breaking down the walls, habits, and fears of defense. Fewer walls, greater freedom; and far less dissipated and misdirected energy.

OLYMPUS DIGITAL CAMERAWe Americans love to save: we like saving money, saving time, and we give abundant lip service, at least, to saving trouble. The man-god of our culture’s dominant religion is a symbol of salvation, of saving and being saved. I personally think that Jesus the man wasn’t the least bit interested in saving anyone, but rather in exposing ego and revealing the truth within us. The salvation myth is a crust that was spread by others over this original meat of self-discovery; that crust was then sold as the substance, the whole meaning of Christ’s story and teaching. So it is perhaps no random coincidence but a kind of grim irony that we eat slivers of grain (communion wafers) as our ritualistic consumption of the body of God. That thin, superficial crust has become the consummation of Christian reality, and the seed of Western law and corporate culture.

OLYMPUS DIGITAL CAMERAThus, even for those of us who have consciously rejected the Christian myth and its torpid, obsolete morality, the salvation superstition remains, and must be both examined and discarded. So let’s trample salvation under the wheel of presence and attend to our selves rather than our gods. Paradoxically, it might “save us” from a lot of self-destructive energy.

I’ve already touched on the method to this madness in my various discussions of “psychological nudity” — the stripping away of belief, fear, guilt, hatred, and delusion from the living body of the true self. When your energy-body is clear, then guess what, you start to love the form you see in the mirror, no matter its superficial appearance or how others might perceive it.

OLYMPUS DIGITAL CAMERAWhat I’m adding to this now is that you can have the same or similar experience when it comes to the defensive attitude towards life. For when we sincerely embrace the work of psychological nudity, we find that we are also weakening the foundations of those walls that comprise and indeed define the defensive life.

This is what Watts is talking about with regard to death: the quest for external salvation is part of the delusion. We can give ourselves all the salvation we might ever wish for, simply by refusing to waste ourselves. Thus, it makes sense to play with these puzzles that Watts recommends:

  • What is the nature of Nothing? How can anything, let alone the universe or ourselves, come from Nothing?
  • Imagine what it is like to go to sleep and never wake up.
  • Envision an experience of the Eternal Null: absolute emptiness.
  • Look around you, right now, and wonder at how soon you and all those people you see there will be dead.

OLYMPUS DIGITAL CAMERASuch questions are, once you get to know them, incredibly refreshing, restorative, life-giving. Why? Because they have no correct answers. It’s like finding a lover who makes no demands of you; or going into a house or a room without walls — a space that is completely your own, personal and private; yet without barriers of division and separation.

The Mosquito and the Bull

That brings us back to where we began: finding or revealing an inner world where defense is no longer a reflex arc and the vicious circle of aggression and defense is finally and enduringly broken. What, after all, is there to defend? Find out: ask without giving up on the question. Be an utter pest to yourself, your true self. No one will be harmed, for when you work deeply with such questions you are what in Zen is called the “mosquito biting the iron bull.” The mosquito lives by its bite; it has no other means of sustenance. Iron’s subatomic structure is a slowly vibrating stillness of a density that resists the penetration of the mosquito’s bite. The mosquito cannot disturb the iron bull; and the bull cannot harm the mosquito.

IFSo, taken as metaphor, how is this developmental? Well, the mosquito’s bite is made to penetrate flesh, not iron; the bull’s body is forever imperturbable but non-responsive. The bull makes no defense and responds with no attack; its body allows the presence of the mosquito’s but is impervious to its bite. The Question invites us on but not in.

Eventually, our mosquito-being decides to stop biting. Instead, we begin the work of walking around the body of the iron bull. The assault becomes an exploration in which we discover that we and the bull are not two, not separate. When that happens a few times (for realization never persists for long), the space that connects and embraces the bull’s iron and the mosquito’s maw fills us up and holds us in. The Mystery, once so opaque and darkly rigid, dissolves and disperses, as soon as we just let go of our demand for The Answer.

Therefore, our object in exploring these questions about death and nothingness is not to penetrate them but to live with them. We dance over the iron bull’s body and thereby join with it, become it, and discover that we are the very body of that Mystery whose blood we once sought to extract by force.

Grace and the Science of Living

IFBeauty comes from within. It is not attached or attained, and it has no need of display. Indeed, the only ugliness I tend to see in the world is characterized either by display or despair. But perhaps if it weren’t for that we wouldn’t be able to recognize beauty.

Those who are clear enough within themselves to be drawn by that beauty of the natural harmony will inevitably see and appreciate yours. There is no need for cosmetics or any other tricks of artifice.

The 22nd hexagram of the I Ching explores this theme of beauty in a set of poems going under a title that is usually translated as “Grace.”

Now this is a word with diverse associations in the West, so we had better start by explaining what the I Ching does not mean by grace. It is certainly not some divine intervention or endorsement (“amazing” or otherwise) from an external boss-god. Instead, the Chinese thought of grace as a principle of Nature. Thus, grace underlies many of the ideas and practices of the well-known (and frequently distorted) Chinese environmental art of Feng Shui.

In Feng Shui, grace is balance, stability, natural order, and perhaps above all else, freedom from excess, from clutter. You see these principles in living environments to this day throughout the East. Japan “imported” Feng Shui from China as much or more than it did Ch’an (Zen) Buddhism.

IFThe I Ching and Feng Shui were simultaneously inspired by and associated with Taoism (which left its own philosophical imprint on what was to become Zen). Hexagram 22 teaches that the way to grace is defined by illumination (the symbol of Li, the lower three-line figure or trigram), and stillness (the symbol of Ken, the upper trigram). As the lower trigram is the “inner” trigram of personal truth, while the upper is the “outer” trigram of interaction with the world, it is easy to see and feel the message contained in this single image. Grace is illumination from within, amid stillness and serenity without. True beauty has no other way of being. This, incidentally, is what another poet, Keats meant by his famous equation: “beauty is truth, truth beauty…”


IFNow the point where most Westerners stop the music with Feng Shui is, paradoxically, at its very essence, which is also the essence of the I Ching and of Taoism (and in fact of most Buddhism). Consciousness: the ubiquity and universality of consciousness. The Western mind can’t go there: we believe that there are living things and dead or inert things; and those “dead things” simply lack consciousness.

But think again: haven’t you developed a living relationship with a car, a favorite dress, a house? That’s Feng Shui. I have heard interviews with people who have lost their homes to a disaster — earthquake, flood, tornado, hurricane, fire, etc. — and I have noted how often they look into the rubble and say something like, “it’s like losing a family member…”

Yes, it is, fairly exactly in fact. Environment is consciousness. Not “environment has consciousness”, in the sense of connections and projections of the humans living in that environment — that is of course part of it, but not the origin, not the essence. If you are going to understand Feng Shui and its philosophical companions of natural insight — the I Ching, Lao Tzu’s and Chuang Tzu’s Tao, the scientific and medical texts that gave us acupuncture — you need to suspend disbelief in a single idea, that all is consciousness.

IFI’ve mentioned this before: there is no need to believe in the principle that all things are consciousness. Just hang your disbelief out to dry — you can always pick it up later, nice and fresh. Experience, to the extent that you open yourself to it, will become your friend. It happens for me all the time now. The other day I went to see a new doctor who was both East and West in his practice: a D.O. who is also an acupuncturist. He performed the most detailed, thorough, and expert physical exam I’ve had in at least 20 years; ran an EKG which he read with precision; and otherwise showed every sign of being completely adept at the diagnostic practice of Western medicine.

Then he caught me by surprise. I had forgotten the other half of his work, as methodical and technical as his initial workup was. As I lay back after the EKG, I felt a firm, focused energy flowing into my upper abdomen. As I lifted my head to see what was going on there, I saw his hands, about two or three inches above my solar plexus; and then he spoke: “you have a blockage of chi here…” Then he moved his hands further down, above my belly button, and I felt another sensation of being penetrated by a warm, pointed energy wave: “…and here, too.”

The existence of chi is generally viewed with something ranging from ridicule to contempt by Western medical science. This is only regrettable insofar as it makes professionals like my doctor much rarer than they ought to be (and acupuncture much more expensive than it ought to be, since most insurance companies won’t cover it). Western medicine is, like Western building and architectural science, playing its own game; and in many respects it’s a good, fruitful game for the societies it serves. Nevertheless, it is painfully self-limiting and myopic in its vision of Nature in general and the human organism in particular.

IFWe do not live in an exclusively Newtonian universe: the Chinese recognized this reality three millennia (or more) ago. Disciplines such as physics, chemistry, mathematics, and technology have, much more recently, begun to recognize it. Quantum mechanics, nonlinear dynamics, quantum computing, and similar revolutions of science are leading us, calling us toward a fresh understanding and a new experience of our world and of ourselves — one which must be characterized by insight as much as intellect; by feeling as much as thought.

Years ago, it was in fact common to hear talk of the “art of medicine” in respected Western professional circles. Great architects like Frank Lloyd Wright were spoken of as artists. Scientists like Maxwell, Bohr, Einstein (and, I would argue, even Newton himself) clearly were gifted with something greater than mere intellect alone. There was art in them, an energy of insight that embraced and then surpassed thought and calculation. To this day, great science is said to possess a quality known as “elegance.” In the 20th century, Dirac’s equations were seen as the epitome of mathematical elegance. Truth is beauty.

Thus we return to chi — the life-energy of consciousness that will be found to exist in every formed thing and in all the space it inhabits. Elegance is not the knocking of cosmic billiard balls pushed by the broken hand of randomness or the benign despotism of intellect. Elegance asks us to wake up from the Newtonian nightmare and join the quantum dance of life. To do so, we have to turn within and shatter the table upon which those billiard balls sit. I recently received a lesson in this myself, involving (wouldn’t you know) Hexagram 22 of the I Ching: Grace, with the first and fourth lines changing.

Grace shows success. It is not favorable to create form for its own sake.

(line 1) He leaves the carriage, lends grace to his toes, and walks.

(line 4) Grace in hills and gardens. The roll of silk is not ‘meager and small.’ When humiliation is ended, good fortune.

Appeal is superficial; only beauty is of the depths. “Form for its own sake” works the surface, not the substance from which grace arises. So in order to join with the living earth that shares my being, I need to get out of the hard, high, harshly-lit walled container of the “carriage” — the monarchical solipsism of thought and the lofty tower of empiricism, whose very foundation is the despair of alienation, of estrangement from the world, the universe, the living self. Upon asking for guidance from the quantum reality, as I always do, I found the following delusion within me, which was a poison arrow (a Feng Shui term) of the collective ego: “What you can’t see or measure has to scare you.” In the same meditation, a harrowing, stark image also came to mind: Nature as a deformed imp whose face and body were twisted with the ugliness of fear and competition.

The fear is of some great unknown — in fact, of any unknown — as if knowing alone is the sole condition of safety and success (an error that I call “the Rumsfeld delusion”). My teachers in the I Ching expressed it this way in their version of the oracle:

[The unknown] has been invented by the collective ego to impute that the invisible Cosmic Consciousness is hostile, frightening, or inaccessible. The idea is reinforced by giving credibility only to what can be seen by the outer eyes. When we are open to the Cosmic Consciousness, we experience it as a friendly and loving feeling consciousness. It is unknown only when our intellect has been separated from our feeling consciousness, and starts imagining what it is like.

The irony here is that by allowing fear and the cult of competition against Nature to warp our experience, we actually blind our intellectual capacities by forcing them naked and alone onto the stage of life and mind. Thought is by nature a team player: it likes the company of all the other forces and senses within the living personality. When that teamwork is present, thought reveals the full range of its reach, strength, and courage.