The Sadhu sits upon the ghat, so free from suffering. Like butterflies in still moments with wings not fluttering. There's no living and no dying, just a rare kind of dead, in which bodies move, but minds don't, and worlds are gently tread.
My rating: 4 of 5 stars
This book examines the myths and realities of that state of capability we call genius. It’s not about “geniuses” as individuals who test well on IQ exams, or who are eligible for Mensa membership, but rather about those luminaries who’ve made breakthroughs that changed the course of their discipline. It considers artistic and literary type geniuses (Shakespeare and Picasso) as well as scientific geniuses (e.g. Einstein and Darwin,) as well as discussing the differences (perceived and real) between these groups and the intriguing rarity of crosscutting figures (e.g. Da Vinci.)
The bulk of the book evaluates characteristics that are (rightly or wrongly) commonly associated with genius, including: heredity, education, intelligence, creativity, madness, personality traits, and discipline. Don’t expect clear and straightforward connections. That’s not the author’s fault. There just aren’t any traits unambiguously linked to genius in an uncomplicated way. One might expect education would be an unequivocal boon to genius, but it can be a hindrance to genius in its training of conformity. There may be a disproportionate number of geniuses with mental health issues, but there are even more without them. Hard work maybe a necessary condition, but it’s clearly not a sufficient one.
The book addresses a few other related subjects, beyond the traits associated with geniuses. For example, the degree to which genius can be defined and what it means if we can (or can’t) do so. Few individuals would be unanimously judged geniuses, and to the degree some are, mightn’t that say more about the public’s role in bestowing genius rather than the individual’s earning the designation. There is also discussion about eureka moments versus slow-builds.
This book is thought-provoking and raises intriguing and counter-intuitive debates. If you’re interested in the perception, the reality, and the interplay between the two with regard to genius, check it out.
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nestled between rocks the smooth-worn driftwood roots assume the form of a pile of writhing snakes, 'til the mind untangles truth
My rating: 4 of 5 stars
There are many translations of this Hindu classic of Advaita Vedanda, a non-dualist school that teaches the oneness of all things and the illusory nature of the universe that we think we know. “The Song of Ashtavakra” explores self-realization and the path to liberation (i.e. Moksha.) [Ashtavakra was a sage with birth defects from which the name “8 angles” derives. Yoga practitioners will know the name from an arm balance pose that involves balancing the kinked body on bent arms in a manner that was apparently reminiscent of the look of this sage’s body.]
The translation that I read, one by Bart Marshall, is clearly written in readily understandable language. It’s presented as a series of short-form poems arranged into twenty chapters that also form a dialogue between Ashtavakra and Janaka. This version doesn’t contain commentary and analysis as some translations do. Because it’s both highly readable and inexpensively acquired, I’d recommend one give it a chance. If you later decide you’d benefit from commentary, you’ll not be at a loss by having read this version first.
As is common enough in such tracts, the book can be repetitive as it reiterates ideas like the need to avoid desire and aversion and the nature of oneness. That said, there were some quite powerful statements that genuinely expanded on the ideas of the work. (e.g. 18.100: “One of tranquil mind // seeks neither crowds nor wilderness. // He is the same wherever he goes.” Or 3.12 “Why should a person of steady mind, who sees the nothingness of objects, prefer one thing over another?”)
If you’re a student of philosophy or of yoga as a philosophy, I think this is well worth a thoughtful read.
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If you’re looking to attain Enlightenment, you may have turned to someone like the Buddha or Epictetus for inspiration. But I’m here to tell you, if you can put these four pieces of Shakespearean wisdom into practice, you’ll have all you need to uplift your mind.
There is nothing either good or bad, but thinking makes it so.william Shakespeare, Hamlet
Through Yoga, practitioners learn to cultivate their inner “dispassionate witness.” In our daily lives, we’re constantly attaching value judgements and labels to everything with which we come into contact (not to mention the things that we merely imagine.) As a result, we tend to see the world not as it is, but in an illusory form.
The fault, dear Brutus, is not in our stars, but in ourselves.William shakespeare, julius caesar
In Psychology class, you may remember learning about the self-serving bias, a warped way of seeing the world in which one attributes difficulties and failures to external factors, while attributing successes and other positive outcomes to one’s own winning characteristics. Like Brutus, we need to learn to stop thinking of our experience of life as the sum of external events foisted upon us, and to realize that our experience is rooted in our minds and how we perceive and react to events.
The fool doth think he is wise, but the wise man knows himself to be a fool.william shakespeare, as you like it
A quote from Hamlet also conveys the idea, “There are more things in heaven and earth, Horatio, than are dreamt of in your philosophy.” If you grasp this idea, you may become both humbler and more readily capable of discarding bad ideas in favor of good. It’s common to want to think of yourself as a master, but this leads only to arrogance and to being overly attached to ineffective ideas. Be like Socrates.
Cowards die many times before their deaths; The valiant never taste of death but once.william shakespeare, julius caesar
Fears and anxieties lead people into lopsided calculations in which a risky decision is rated all downside. Those who see the world this way may end up living a milquetoast existence that’s loaded with regrets. No one is saying one should ignore all risks and always throw caution to the wind, but our emotions make better servants than masters. One needs to realize that giving into one’s anxieties has a cost, and that that cost should be weighed against what one will get out of an experience.
There it is: Enlightenment in four bits of Shakespearean wisdom.
He sat and stilled his weary mind, and his thoughts slowed their flow. Until he was a ceaseless void with nowhere left to go.
hot-injected molecule - squeezed into my bloodstream, shooting me into bliss & i ride that tide, rising & rising on the swell breath jagged, mind rapt with nothingness, & brain firing in electric tangles i'm seeing, but not attaching i'm being, but nothing in particular in time, my ride will be at an end, and I'll be back to the world of strange disasters
My rating: 5 of 5 stars
This brief guide to walking meditation lays out a basic practice linking breath and stride, and then explores such topics as: how to apply the practice to varied environments, coping with emotion through [and during] walking, the social dimension of walking meditation, and a few thoughts on applying the practice to jogging. The book is nominally attributed to the beloved Vietnamese Zen Buddhist monk who recently passed (i.e. January 2022,) Thich Nhat Hanh, but it seems the bulk of the book was written by the co-author (Nguyen Anh-Huong.) That said, it’s a clearer distribution of labor than usual for mega-guru books; not only does the author get a co-author credit but the words of Thich Nhat Hanh are presented as textboxes with bylines.
The book is less than a hundred pages of text, but the edition I have came with a CD and DVD (if anyone still has a player for these antiquated technologies. If you’re paying full price, I’d make sure you have some means to play the CD and DVD. I obtained a used copy at a low price, so it wasn’t a concern.) The book’s brevity has both pros and cons. On the pro side, it keeps things simple. The practice is a straightforward one of linking one’s breath to one’s stride, and there’s no tedious elaborations or variations with which to contend. On the con side, if one is looking for insight into improving alignment or biomechanics of walking, that’s not covered in this book. That is probably for the best, because it’s hard to avoid overthinking the practice if one is given extensive directions on stride and the like. This isn’t so much a criticism as an attempt to temper expectations for those who may feel they would benefit from some sort of anatomical or biomechanical insights on walking or physiological insights about the breath.
If you’re looking for a quick and straightforward guide to practicing walking meditation, give it a read.
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the algae pond - dappled with leafy fractals, patterns shift. what moves: water or branch? or, perhaps, just my mind
in quiet moments of Buddha time i watch the world like a man who's blind i sing my songs like a drunken sage and offer curses as though free of rage