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A breath of fresh air, a relationship with the outside world.
—Deleuze & Guattari, Anti-Oedipus, 1972
The atmosphere is not a perfume, it has no taste of the distillation, it is odorless,
It is for my mouth forever, I am in love with it,
I will go to the bank by the wood and become undisguised and naked,
I am mad for it to be in contact with me.
—Walt Whitman, Song of Myself, 1892
It is for my mouth forever, I am in love with it,
I will go to the bank by the wood and become undisguised and naked,
I am mad for it to be in contact with me.
—Walt Whitman, Song of Myself, 1892
20250628
He didn’t so much teach as exemplify, which is the way it should be, since even the wisest lesson soon sounds like drivel.
—Douglas Crase, writing about James Schuyler
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I have always felt that I am an empiricist, that is, a pluralist. But what does this equivalence between empiricism and pluralism mean? It derives from the two characteristics by which Whitehead defined empiricism: the abstract does not explain, but must itself be explained; and the aim is not to rediscover the eternal or the universal, but to find the conditions under which something new is produced (creativeness).
—Gilles Deleuze in Gilles Deleuze & Claire Parnet: Dialogues II, Columbia University Press, 2007
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Progress in Taiji (and there must be progress otherwise you're not travelling a path, you're just standing still) is a slow (think decades) process of getting closer to the ground. Sinking, sinking, sinking, which requires stronger legs, more flexible hips, more open groin. When I encounter old students who have kept up their daily practice but without a teacher to spur them on (fire their spirit), this is what they lack: their Taiji is all upper body with no root.
20250612
All spiritual work, internal work, real work, boils down to one thing: trying to quieten the mind.
When you meditate and watch the noisy mind, what's it actually talking about? It's usually grumbling: going through a litany of complaints and resentments in order to reinforce its sense of self-righteousness. This is what Nietzsche called slave mentality. The slave silently grumbles at the master – he's full of resentments. The master, in contrast, has a quiet mind because he doesn't need to grumble – everything is under his control.
Hegel had a master/slave story. The master decides he shouldn't have to do menial jobs anymore so he buys himself a slave to do them for him. Because the master is not working he is getting weaker as time goes by, and because the slave is working, he's getting stronger as time goes by. So there comes a point when the slave overthrows the master. Now Nietzsche's big insight is: okay this happens, the slave may overthrow the master, but he will still have slave mentality, he will still have the noisy mind.
And this is what we are basically. We are masters of our lives in the sense that we have enough income not to have to worry about starving and other unpleasant things – we appear happy & content – but we still have the noisy mind. And you can see that to break this is different than just having more money to make life more comfortable. That sort of excess doesn't help at all.
The difference really between the slave mind and the master mind is that the slave is looking at the world and desiring. It's the whole market economy – capitalism is the slave mind in action. The master wants for nothing, so he can be himself, looking out and commanding his world. The slave is always looking at a world that is beyond it, moaning to itself because it can't have it. The slave thrives on envy. That's what we need to do something about.
When you meditate and watch the noisy mind, what's it actually talking about? It's usually grumbling: going through a litany of complaints and resentments in order to reinforce its sense of self-righteousness. This is what Nietzsche called slave mentality. The slave silently grumbles at the master – he's full of resentments. The master, in contrast, has a quiet mind because he doesn't need to grumble – everything is under his control.
Hegel had a master/slave story. The master decides he shouldn't have to do menial jobs anymore so he buys himself a slave to do them for him. Because the master is not working he is getting weaker as time goes by, and because the slave is working, he's getting stronger as time goes by. So there comes a point when the slave overthrows the master. Now Nietzsche's big insight is: okay this happens, the slave may overthrow the master, but he will still have slave mentality, he will still have the noisy mind.
And this is what we are basically. We are masters of our lives in the sense that we have enough income not to have to worry about starving and other unpleasant things – we appear happy & content – but we still have the noisy mind. And you can see that to break this is different than just having more money to make life more comfortable. That sort of excess doesn't help at all.
The difference really between the slave mind and the master mind is that the slave is looking at the world and desiring. It's the whole market economy – capitalism is the slave mind in action. The master wants for nothing, so he can be himself, looking out and commanding his world. The slave is always looking at a world that is beyond it, moaning to itself because it can't have it. The slave thrives on envy. That's what we need to do something about.
