Saturday, September 02, 2017


Life is not only a gift but a givING.

Life is a gift in that we did not give it to ourselves but find ourselves already living. Life is a giving in that its movement is from the inside out. We are a light unto "the world," i.e., the illumination of experience. 

On Capitalism & Desire

What many Socialists and Marxists overlook is our possession of the primary means of production, mind. The means of production of desire is not owned by capitalists alone; all of us own one, "consciousness." The manufacture of desire on the part of consumers is a necessary prerequisite for the success of capitalism. So, ownership of the primary means of production, in this sense, is already equally distributed, i.e., we must realize that we too own the primary means of production.

What capitalists, i.e., the elite, fear more than anything is the realization, on the part of the working class, that the working class owns the primary means of production that will either sink capitalism or promote it. Consumerism is an outcome of desire.

Friday, September 01, 2017

On Capitalism & Nirvana...

The configuration of experience for Western and specifically American educated peoples cannot be fully understood and, therefore, transcended without something of a grasp of the driving forces of capitalism as practiced in the U.S. These driving forces are embodied in forms of consumer subjectivity and marketed as gratification in acquisition. We ignore these structuring beliefs at our peril. Ignoring them leads to the instinctual and often violent hegemonic drives evinced in today's political scene. In addition, for those of us desiring release of all "craving" and hence acts of mind, speech, and body that are themselves discomfort and suffering, becoming aware of these insidious proclivities derived and sustained by sophisticated forms of unconscious propaganda, these drives must be made apparent prior to the exercise of dispassion with regard to them. Compassion is enacted when we no longer delight in those experiences configured by the selfish drives that exclude others' happiness.    

Thursday, August 31, 2017

On offering

close friend speaking Buddha to me
in the silent park 
the quiet was listening 

Wednesday, August 30, 2017

On Thinking, Thinker, and Me as Intended Object

When thinking, there is the tacit assumption that you are thinking "to yourself." At one and the same time, there is the tacit assumption that you are the thinker." In thinking, "I am both thinker and hearer of thoughts, i.e., a subject and an object. How is that possible? This is a well-known paradox that, to the best of my knowledge, remains unanswered or dissolved. (At this juncture, I wish to give credit to Edmund Husserl's Fifth Cartesian Meditation for inspiring me to write about the paradox. I'm still looking for the page to quote from. It's forthcoming.)

When faced with another sentient being, we are--at one and the same moment--both the subject who faces and the object being faced. All of this occurs in our own experience. The other is other in our experience. And, we are also an other in facing the other. Questions arise. Does it matter if what you are facing is sentient? Yes and no. When faced with a situation excluding any sentient beings, do we not assume that we, as an object, are there, in a world? How can we be both subject and object at once? However, when facing a sentient being, human or animal who is aware of us, by the very fact that both are aware of us turns us into an object for another--in our own experience. Again, we are both subject and object. Is this possible? Logically speaking it is defiant. We have a seeming contradiction. Does it or can this contradiction be "resolved." How? Remember, this bifurcation occurs in all experience, barring specialized states of awareness.

Several important points must be added in the form of questions. What kind of self as object are we to the other? Can we have a say in that? Like it or not, we are an object, not only to the other but to the other in our own experience. We as subjects are simultaneously aware of being both the subject and object. How is that possible? The other gives us our selves as objects. But in this instance, we have no choice but to be the object for the subjective facing of the other in our own experience.

The sentient other turns me into an object for me--the subject (I) becomes an object (a thou) to me at one and the same time as I am a subject, similar to what takes place in thought. Note well this comparison. Often, we concern ourselves with the kind of "objective" self we "give" to the other--all taking place within our own experience. Maybe, we then concern ourselves with our "objective" self as others may view it. After all, it is the power of otherness that gives us this objective self that clearly resides in our experience. What kind of other do we wish to project to others in ourselves?

Burning as living, Living as burning

On the Dangers of Translation

One of the most important texts of Mahayana Buddhism is the  Bodhipathapradipam ("Path to Awakening") by Dipamkara Shrijnana Ati...