Still Struggling

August 27, 2015

I’ve been trying to get back to this blog, but without much luck. Things (Street Song) keep getting in the way. But as a gesture of my sincerity, I am going to do a short one. I have an idea for a longer post, which I hope to write soon.

When I was in high school, my social studies class received two visitors from England who were on a world tour. The school had invited them to speak to us, but they bored me, so I tuned them out. I was gazing out the classroom window when I heard one of them saw something that caught my attention. “Now, I’m sure everyone in this room will agree with me when I say that Winston Churchill was the greatest man of the 20th Century.” What a preposterous thing to say! I thought. First of all, nobody in that room thought about things like that at all. And I certainly did not agree. To me, Churchill was just some fat man who sat on his ass smoking cigars while sending young men off to die in wars (an opinion that has not changed in nearly 50 years). But my disdain for the man forced me to think about who I would give the title “Greatest Man of the 20th Century.” At the time, I came up with Martin Luther King. But now I would say Shunryu Suzuki Roshi, the Japanese Zen master who founded the Zen Center here in San Francisco.

David Chadwick, a former student of Suzuki, has a web site devoted to the man and frequently posts quotes from the Suzuki. Here’s a recent posting that I like very much.

Truth is not some particular, you know, thing. If I say truth you think it is some special theory [laughs] or mathematical or scientific theory. But we don’t mean such concrete, static logic by truth. Truth is unconditionality or eternal reality. Reality does not take any form.

Back from Facebook

July 17, 2015

I’ve been doing the Facebook thing for awhile, becoming familiar with its workings. I’d been told many times that I will need a Facebook presence to publicize my new book when it comes out. But since I started posting over there I haven’t paid any attention to this blog. I don’t really like Facebook. (I didn’t think I would.) The temptation is to be quick and superficial and a smart ass. I expect to start posting here again soon. Until then…

The Greek Debt

June 17, 2015
In Hydra 1969

In Hydra in 1969 with Dougal, Janice, Nikos, and unknown.

In 1969, a few months after graduating from high school, I flew to Europe, where I spent several months exploring by thumb and by train. Of all the countries I traveled through, my favorite by far was Greece. It was a beautiful land with its own distinct culture. The old Mediterranean peasant world still had a strong presence, which made a big impression on me. The Greeks in general were extraordinarily friendly, openly curious about people from other countries, and generous. One day, at an outdoor market I asked a farmer if I could buy an orange. He seemed puzzled and asked, “One kilo?” “No, one orange,” I said. He frowned and shook his head. No, he wasn’t going to sell me just one orange. He gave it to me. One of the special aspects of Greece, especially Crete, was the sense of timelessness—by which I mean I had little awareness of being in a particular historical era. Visually, everything was distinct. As Henry Miller said of Crete in The Colossus of Maroussi, “You see everything in its uniqueness—a man sitting under a tree: a donkey climbing a path near a mountain: a ship in a harbor in a sea of turquoise: a table on a terrace beneath a cloud.” I’d already begun my lifelong loathing of modernity—the tawdry commercialism, superficial relationships, the hustle—and I loved Greece for the slow pace of life and its beauty. Living life was more important than business. (It’s pitiful that people who believe life should be beautiful are regarded now as romantics. It’s a symptom of how lost we’ve become.)

In 2007 I returned to Greece to do research for my book Street Song. I wasn’t expecting it to be the same, but the degree of change was startling. Everything that I loved about Greece was gone. It had lost that special sense of timelessness. Greece had become a resort for wealthy northern Europeans and Americans. And the Greeks themselves had become sullen. All they wanted was your money. It took me a few days to figure out exactly what had happened: globalization. Greece was now just an outpost on the international corporate circuit. One day I tried to talk to a Greek about it, and he blew me off. He was gruff and uncommunicative. I finally did talk to a Greek about it,  a man who owned a laundromat and spoke English. He agreed with me—very passionately—that something had gone very wrong in Greece. All anybody did was work and work, and they were all unhappy about it. They all believed that they had no choice. Much of their work consisted in serving the fat Germans who lounged about on the beaches and treated them like serfs.

There is a lot of anger directed at Greece in the Western World because of the new government’s threat to default on its debt. A tremendous amount of pressure is being put on them to stay the course of austerity and to open the doors wider to those who have no interest in Greece other than to rape and pillage. I, for one, hope they can resist. If it means default, then bless them. The insane, pointless workaholism of the Germans and Americans goes against the character of the Greeks—against the character of human beings, really. We are not designed to live this way and we’re heading for a nervous breakdown.

America, Germany, and England as well as some other countries have declared to the rest of the world that globalization is the only way to go, that every country must be part of it or it won’t survive. No one is given a choice. The global economy is very clearly a great evil to me. It’s tawdry and shallow. We’ve gone far beyond any level of comfort that we actually need, and yet we’re still not satisfied. Our levels of anger and frustration grow continually because materialism can never satisfy. Something is going to bring the whole thing down one day. I think of the bankers as drug dealers. They try to get you hooked and then send in their enforcers if you don’t pay up. It’s probably too much to hope that a default by Greece would begin the unraveling, but it would be most appropriate if it did. The Western World’s enshrinement of rationality and logic began in Greece, and it is rationality and logic that have led us to the horrific level of materialism that we live by today. If Greece can begin the process of the collapse of that system—which must collapse for the world to survive—it will be one of those beautifully ironic moments that history sometimes serves up.

I Did It

June 10, 2015

I’m now on Facebook. I don’t really know how it works yet. I don’t suppose I’m difficult to find. And I need all the friends I can get…

https://www.facebook.com/profile.php?id=100009816636254

Progress Report #98

June 10, 2015

Recently, I was bitching about having to crank out an outline for a submission package to publishers—an absolute necessity when trying to secure a book contract. I finally finished today, 48 chapters (most of them are short). Although I still dislike this assembly line approach to creativity, it turns out that I’m quite happy with the results. You can’t say everything, and the effort did help me decide what has to go. Plus my themes are more clear to me now. My next loathsome task is, I suppose, to start a Facebook page, which I really don’t want to do, but it’s mandatory nowadays. Will you be my friend?

Progress Report #97

June 1, 2015

It’s about time for another progress report on my book Street Song. My last report was in February, and at the time I was starting work on the material my agent needs to shop the book around to potential publishers. I’m still working on that. It’s my least favorite aspect of writing a book. It feels like little more than a song and dance routine. You have to put aside the real work and become a huckster for awhile. Publishers want to know what your book is about, of course. They want an outline, a synopsis, who your audience will be, and so on. That, in and of itself, is not unreasonable. But what has evolved is an assembly line approach, and creativity doesn’t work that way. The book will change in the act of writing. I won’t say I haven’t gotten any benefit from working up the outline, but it often feels unreal. In any case, I’m close to the end of the process. I hope to have it done by the end of June.

People often suggest I try self-publishing—it’s so easy to do now, it’s the future, and blah, blah, blah. I’ve known several people who have gone that route and it has frustrated all of them. One of the big issues is distribution—getting an awareness of your book out there. Publishers can do this more easily than individuals. And I do want to make a living at my work—not a killing, but a living. The only way to create awareness of your book when self-publishing is by going out and calling attention to yourself every chance you get. It’s an ego show, it’s ugly, and I don’t like it. Piracy is another problem.

In summation: I am getting there. Once I have a contract, I see myself rolling fairly quickly to the end. I see the story clearly, see how to tell it, and so on. All I need is to have the fetters removed and to receive my inspiration.

Quote from Suzuki Roshi

May 14, 2015

The basic teaching of Buddhism is the teaching of transcendence or change. Everything changes is the basic teaching and this truth is eternal truth for each existence. No one can deny this truth. All the teaching of Buddhism can be condensed into this teaching. This is the teaching for all of us and wherever we go this teaching is true. This teaching is also interpreted as the teaching of selflessness because our self nature, that of each existence is nothing but the self nature of all existence.

Shunryu Suzuki Roshi

Thanks to David Chadwick who puts these up regularly on the What’s New page of his site, cuke.com. I want to add only that you could replace “teaching of Buddhism” with “teaching of Christ” or “teaching of Taoism” or several others. There is only one religion, and it doesn’t have a name.

The Right to Slaughter

May 13, 2015

Many people, I would guess most people, roll their eyes when they hear the term “animal rights.” People see rights as something arbitrary that are bestowed upon us by the government. You vote for your rights. Animals can’t vote, so it’s stupid to say they have any rights. This is an incredibly superficial view of existence, yet pervasive. But the truth is that rights are not arbitrary; they are inherent. In any intelligent, healthy system, it is not the government’s role to bestow rights, but to see that they are protected.

What rights do animals have? For starters, they have the right to live out the laws of their being. That should be plainly obvious. And we human beings have an obligation, a duty, to not get in the way of that. We must create our civilization in such a way that it makes it possible for the animals to do what they do. I’m sure some oaf will be thinking, “Well, we have the right to live out the laws of our being, too. If the animals get in our way, that’s their problem.” But we are a different kind of animal. We have the capacity for huge amounts of free will. We also have the capacity to destroy all life on this planet. That’s not living out the laws of our being. That’s just being greedy and blind. We don’t know anything about the laws of our being. We can’t when all we care about is money.

The preceding diatribe is inspired by the fact that the Army Corp of Engineers has just been given permission by both the Fish and Wildlife Service and a federal judge to begin the slaughter of tens of thousands of cormorants in a nesting colony on East Sand Island in the mouth of the Columbia River. I’ve been to East Sand Island and have seen that colony. Thousands of pelicans and terns congregate there as well. The slaughter has been approved supposedly to help keep the salmon from going extinct. But that’s bullshit. What they’re really doing is trying to protect the fishing industry. They want to kill the birds so that humans can eat the fish instead of the birds. We don’t actually need the fish, but the cormorants do. And they have the right to them. That’s how nature works. And if the salmon are endangered, it’s not because of cormorants. It’s because of us, through our dams and overfishing. The Army Corp of Engineers, which thought up the plan, the Fish and Wildlife Service, which approved it, the federal judge who approved it, and Wildlife Services, who are to carry it out, are all killers in the pay of Mammon. I don’t believe for an instant that there is any environmental concern here whatsoever. And even if there is, it’s incredibly hubristic to think that we know what to do. We’re terrible when it comes to helping nature. All we know is how to exploit it. I, for one, can never give whole-hearted allegiance to a system that does these things.

Look Out!

May 10, 2015

Around 1978 I heard about a book that had just come out called Looking Out for Number One. I was appalled. The title was completely at odds with what had been going on throughout the 60s and early 70s, and it sounded evil to my ears. I still think of that book as the beginning of the change in this culture’s psychology, one we’re still living out. Reagan became president a couple of years later, and he advanced this idea of looking out for number one, and it has been growing as a national belief ever since. The author of the book was a libertarian, and we see libertarianism gaining more and more traction.

I think that “selfish” is what is really meant nowadays when we say “conservative.” So-called conservatives insist that it’s a virtue, that you’re supposed to look out for your country, your family, and yourself before anything else. People who don’t share this idea are viewed with suspicion. But looking out for number one is not a virtue. It’s a biological view of morality—instinctive, unthinking. And people who follow it are quite capable of turning against their country, their mate, or their children whenever it serves their self-interest. Selfish people don’t care about anybody else, by definition. Selfishness gradually undermines any system that embraces it. We’re seeing that happen in this country now. The general atmosphere is becoming increasingly hostile and argumentative, less neighborly. There are movements in certain states to secede from the union. People live in isolation from one another in general. Here in San Francisco, for example, people seldom see the inside of other people’s homes. Some people point to social media as an example of the continuance of community, but I don’t think so. It’s superficial community, if it’s community at all. The culture has lost its memory of what real community feels like. I’ve lived in a few and I’ve always liked them. The only one I’m in right now is the South End Rowing Club, my swim club. It’s the one place I actually enjoying being. It’s not a fancy fitness club. It’s all volunteer, and you can feel it. There’s something greater than the sum of the parts.

So if looking out for number one is wrong, what’s right? I read once that we should look out for the well-being of everything that lives, not excluding ourselves. I think that makes good sense.

Metaphorically Speaking

April 24, 2015

I’ve been working on a metaphor for a certain aspect of human existence. It must be (as you will see) an imperfect metaphor, but it’s my sense of the way things really are. I’m sure someone at some time has laid it out in a similar manner. I’m sending this out because it keeps entering my mind and I feel like passing it along. Here goes:

There are two rooms separated by a long hallway. In the hallway hang a series of curtains, or veils. One of the rooms is filled with light and the other with darkness. The room that’s dark is dark because of its distance from the room with the light and that series of veils. Most of us spend our entire lives in the dark room where everything is murky and confused. But every now and then one of us goes up the hallway, pushing through the veils until arriving at the room filled with light. What’s there is, I’m convinced, beyond description. The person who visits it comes back completely changed and starts telling everybody about the fabulous room of light and how you can go there yourself. That’s all religious instruction is: directions on how to go there yourself. We’re not supposed to take anybody’s word for it.  But few of us ever make the trip. It’s difficult and it can be scary. Who has made the trip? Buddha, Jesus, Lao Tze—a bunch of others. At all times in history there have been those among us who have been there. But during the dark times—such as the one we live in now—nobody wants to hear about it. So those who do know hang back and wait for times to change.

Whenever a self-described Christian or Buddhist or anybody else who hasn’t been there tries to tell you what that room is like, they’re just talking through their hats. They’re getting their information second hand. Western Philosophy is all dark room talk, nothing but speculation—pure guess work. And, of course, in these dark times, a lot of people don’t believe the room with the light even exists, and they mock those who do believe in it. (How would they know?) I don’t pray much. I’m not really sure what prayer is. But if I have a prayer, it’s that we all get one more chance to go down that hall.


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