Experiments Toward Self-Discovery

The title is necessarily misleading here, because for reasons that will hopefully one day become quite clear to you, you cannot discover yourself any more than the eye can see itself directly. Where we do have space to act is in introducing novelty to our otherwise well habituated lives.

The following exercises, whilst beneficial, are not designed with comfort or accomplishment in mind. In fact, many of these exercises will feel about as comfortable and familiar as stepping into a shower fully dressed. There is an enormous comfort in the tried and true, and conversely there can be great discomfort in the discovery of that which is unfamiliar, even when it is wholesome.

The problem with truth is that it is the slipperiest thing in the known universe if your goal is to arrive at it. We can’t grab hold of it for inspection, or to congratulate ourselves upon having caught it. We are it, but it is not ours to own. We can however consent to look with the eyes of innocence, but it asks something in return, and that is postponing our insistence upon asserting the presumed known, which includes the comfortable and the familiar.

One day, all of the familiar could suddenly be gone. This could come by way of death, but not necessarily. The important thing to know is that death, like any other psychic or physical upheaval, is not an obstacle to your ongoing existence. If you ever become determined to uncover that which lies beneath your mind by whichever method, you may end up with these discoveries in spades. For our purposes here, as an introductory exercise in which you are by small degrees introduced to the nature of your soul, it is sufficient to look for the light shining through tiny cracks in the walls of our minds.

Exercise One: Do not justify your choices or actions before other people and do not give in to the temptation to defend your image.

This one is simple and straightforward, yet the core message of this exercise, if explored to its fullest capacity, will reveal the most brilliant jewel of your being; it will also completely suck at first. Make no mistake, it is going to feel terrible – but so would detoxing off of a drug such as nicotine or heroin.

Anything by way of action in defending your ego you thought was going to work in fact didn’t, so what do you have to lose? People berate, judge and insult us in many ways, but what does defending our image actually achieve? Is that which we are defending even real? Really? Do you know that for certain? And if it is indeed real and factual, why should the truth require your defense? Is it temporary nuisance, or do the same issues keep cropping up again and again? Do we really need to either become thick-skinned, or a master of witty comebacks? What about not participating, inwardly or outwardly?

We often feel like defending our image and justifying ourselves is not only so familiar, but feels like coming up for air when we have been trapped under water for a time. It is less an activity than it is a compulsion attached to suffering.

The reason that this feels so central to the way you are used to functioning in social situations is that because of the way humans have been conditioned in our upbringing, you have grown up having conflated the ideas about who you are, with who you truly are.

This is an error of the first order – something you thought was real was not. That has a lot of repercussions, and it is going to take some getting used to once you really see through it. The not so well-hidden secret is that your justifications and personal defenses are intimately linked with your suffering and your sense of separateness. That is what makes you feel like you ought to defend yourself.

The promotion and defense of your false image is the ongoing cause of great pain.

Choosing to not act upon even these often forceful compulsions of psychic activity initially presents a unique discovery when ventured into, which is that you don’t actually have to follow your each and every compulsion. Not only that, but because it is not even really you, it will not ultimately impact you. In other words, the real you cannot be hurt by this. In fact, you can only be liberated by this. Try this often enough and you will eventually discover that whatever people say about you, doesn’t touch upon that which is observably and changelessly true about who you are. We have it collectively wired internally that the complete opposite is true, and the cultural world we inhabit is more than happy to encourage this lie. 

If you decide to keep going with this, it could lead you to enormous discoveries. You may also decide that this isn’t for you quite yet. Ego or false self can even in some instances lead to a very buoyant and upbeat life while things seem to be going right for it. The common varieties of ego, however, I find to be quite run-down, generally miserable and exhausted, and very much in need of retirement.

It is relatively easy to stay true to inquiry when there is great pain, but we often don’t recognise what pain includes. It also includes augmentations to our ego such as being told we are wonderful, intelligent, or otherwise special. A more advanced version of this exercise is not to allow compliments to influence your inner states, not because they are true or untrue, but because your worth is elsewhere and independent. Whether you are being insulted or complimented, and you accept it, what is really happening is that you are being presented with a power differential, and you are going into agreement with it. That is a game, and you aren’t being forced to play it, it is a proposition.

All you are doing in this exercise is not agreeing to the power differential being proposed. Do this often enough and it will soon be very clear that what is changelessly real is not subject to personal, social and cultural tides.

Another way of looking at all of this is that one day, your body will be deceased and likely either buried in the ground somewhere, reduced to ashes, or perhaps even strewn out in the open for wild animals to pick amongst. In that situation, if people continue to say upsetting or hurtful things about you, what is going to happen then? One day you will not have any power over this, so you might as well introduce yourself to the truth of the situation now in order to get some benefit out of it.

Exercise Two: Observe the wave-like nature of the present moment

Place your attention on the fact that as time passes, or seems to pass, it consists of an energetic wave, very much like the waves upon the ocean. In the case of water, it appears to be the case that water is moving along, whereas really it is the energy moving through the water itself that seamlessly composes the wave in each instance.

That wave you occupy is very, very special. It is not just an idea. You are always at the peak of this movement, and it is impossible not to be. This is why it is always the present moment whether your body is five, fifty, or one hundred years old. We are all here now, and there is no option but to be here now. This makes this moment supremely worth paying attention to.

All activities, all birth and death come through this one gateless gate. Notice it with diligence and it will reward you with insights beyond what you currently conceive of as knowable. This is not a ploy, and it is not a trick of perspective.

Exercise Three: Become aware of the stream of thought and emotions passing through awareness

Notice at every available opportunity the nature of thought and feeling. You do not need to apply analysis to this, simply observe. Eventually what will begin to happen is that in a very tangible way, it will sink in that you are not a person at all – although being a person is included in the space you currently inhabit as awareness. All things, people, thoughts, emotions and events, real or imagined, come to pass within the theatre of this space. This awareness itself is not localised in space and time, at least not in our usual way of thinking, and its contents are capable of endless permutations whilst that which is unchanging remains shiningly, eternally changeless.

Such is the power of the psyche.

At some point in human history, as well as in our ‘personal’ history, we decided something else was more important, or more worthy of attention. Once you see this, you will not be able to fathom why, nor will you be able to return to the world’s illusions with anything like unwavering commitment. Awareness will become the primary value of your life, your most treasured am-ness.

Plato used the Analogy of the Cave in which the dedicated troglodytes who eventually made it out of the darkness were blinded by the sunlight above, and were thus unable to see the contents of the cave in the same way ever again. The difficulty of seeing this is that your perception of the things that you thought were so important before will be greatly altered. Most people I know who have seen this have had major personal upheavals as their perspective shifts.

You will likely find the majority of cultural institutions and things everyone else is enamoured by quite trivial and uninteresting by comparison. Be forewarned, this isn’t a game. The perception of the soul is a serious business, even though this experience on earth is something of a temporary game. Perhaps it would be more accurate to say that you would be unwise to seek this for thrills, or for a mere change in scenery.

Dedicated inquiry can and will turn your comfortable inner world upside-down. The only way to stomach the often disruptive results is to have touched upon either an insatiable desire for Truth for its own sake, or a total dissatisfaction with the flimsy and shallow offerings of the material world. You are warned, but you are also encouraged and supported. Eventually every entity on this planet will have to proceed beyond this point anyway, so you may as well start as soon as you sense that you are ready.

Exercise Four: challenge the authority of displacement.

Have you ever noticed within yourself a kind of internal lockdown where you suddenly go into unconscious, automatic and usually negative patterns or thoughts or behaviours? One word for this is displacement. You are being shut down and kicked off your seat of consciousness so that the real ‘you’ is no longer there to observe, learn and act anymore.

This habit is very deeply ingrained. It is a dysfunctional habit of the psyche that has been encouraged by a deeply confused and misled society. It happens most often when emotions which are very powerful such as anger or fear arise. They are strong stimuli that threaten to tug you down into unconsciousness like a swimmer being drawn into a swift, strong undercurrent.

The feeling when this is about to happen is a sense similar to when you first start to fall asleep at night. Witness it in action and get a feel for it so that you can understand the warning signs and remain seated for the coming events as consciousness.  You will surprise yourself. Your willingness alone to pursue this will begin to net you immediate results. I know of no one person who has applied themselves willingly to the discipline of awareness whose life was not immeasurably enriched, and usually within a matter of months if not weeks.

For example: someone starts to insult you or imply something facetious about your actions or your motives. You feel the inner urge to react in some way, so you feel the pull to duck down behind a psychic shield. Now your psychological defense mechanisms are active. You are blind, in fact you are not there. Your third eye is squeezed shut whilst fear takes over to run its well scripted code. You begged the mind to keep you safe, and it is dutifully trying to do just that in the only way it knows how. It doesn’t work – at least not for the real you.

The mind’s habituation to withdraw from suffering IS what keeps suffering happening.

Originally, it is the misperception of separation that causes suffering, but it is our panicked reaction to escape that really keeps the fire of suffering alight. Psychological suffering is always represented in our body by some form of discomfort, physical pain or tension, and it is an excellent gauge of the truthfulness of our inner state.

Suffering is how the separate sense of self, being the false self, attempts to convince you that you are not whole, that you should withdraw like a snail into its shell, shrinking from reality. When believed and thus obeyed, it gives birth to inner hells. When firmly rejected, there comes a strange peace that passes all understanding. Despair cannot touch you.

Do you want to give anyone the power over you to turn you into an unconscious, reactive idiot? Does that line up with your inmost sense of who you truly are in spirit? Have you seen those plastic toy animals whose limbs are held erect by cable tension, and when you press the button, all the tension releases and the animal crumples into a heap? That is what you give people the power to do to you, even when you get very angry and respond with what we call ‘assertiveness’.

No one wants this slavery, because it is a lie against the truth of who we are. Once you know about it, that is sufficient motivation to act from a space of wisdom.

If you can stay awake during these episodes of rage, anger, anxiety and fear- and I guarantee that you have the capacity to – what a joy and wonder you will discover! None of it is real. It isn’t a real threat, it is all a mass hallucination. It is instructional in educational terms, yes, but not ultimately real. It is a dream of form we were all born into, with our consent. That birth didn’t happen ‘once upon a time’, it is repeated every day – this is the nature of re-birth. It is happening in every waking moment, every day.

You never need to let yourself throw a tantrum over a dream. Spend some time addressing the illusions of yourself and others – not with more arguments, but with awareness itself – then see what problems you have. Your efforts will be recognized as reality shifts around you to accommodate one who has eyes to see and ears to listen. You will encounter more and more openings and insights until there is only one timeless, uninterrupted seeing. Then, instead of piloting an insane ego that insists upon the totality of the universe being beaten into its preferred shape, you will become a willing student of reality.

*

Simon P Murphy is a Nelson-based esotericist and philosopher, and author of His Master’s Wretched Organ, a brilliant collection of weird fiction stories.

*

If you enjoyed reading this essay/article, you can get a compilation of the Best VJMP Essays and Articles from 2021 from Amazon as a Kindle ebook or paperback. Compilations of the Best VJMP Essays and Articles of 2020, the Best VJMP Essays and Articles of 2019, the Best VJMP Essays and Articles of 2018 and the Best VJMP Essays and Articles of 2017 are also available.

*

If you would like to support our work in other ways, subscribe to our SubscribeStar fund, or make a donation to our Paypal! Even better, buy any one of our books!

Understanding New Zealand 3: Who Voted ACT in 2020?

The ACT Party won a mere 13,075 votes in 2017, barely more than the joke parties. But in 2020 it won 219,031 votes. This 16-fold increase radically changed the composition of the ACT voting demographic.

VariableVoting ACT 2020Voting ACT 2017
European0.740.16
Maori-0.58-0.51
Pacific Islander-0.58-0.23
Asian-0.200.46

The main reason for the massive increase in ACT support from 2017 to 2020 was wealthy, old white people abandoning the National Party, but not abandoning the right wing. The correlation between being of European descent and voting ACT in 2017 was not significant, at 0.17. By 2020 this correlation had leapt to 0.74, which means that ACT now has the whitest supporters of any registered party, even whiter than New Conservatives.

Maoris were heavily disinclined to vote ACT in 2017 as well as 2020, and in 2020 the correlation between being a Pacific Islander and voting ACT was -0.51. This reflects the extent to which ACT policy disfavours the impoverished. Generally speaking, ACT appeals most to wealthy people who don’t want to be taxed.

VariableVoting ACT 2020Voting ACT 2017
Voting Labour same year-0.12-0.62
Voting National same year0.920.61
Voting Greens same year-0.080.17
Voting New Zealand First same year0.18-0.34
Voting Maori Party same year-0.64-0.42
Voting ALCP same year-0.48-0.52
Voting The Opportunities Party same year0.180.03
Voting New Conservative/Conservative same year0.680.04

That these new voters came predominantly from National is apparent when one looks at the strength of the correlation between voting National in 2020 and voting ACT in 2020: 0.92. This is much stronger than in 2017, when it was 0.61, or 2014, when it was 0.40. In 2020, ACT voters and National voters were from extremely similar demographics.

In fact, the correlation between voting ACT in 2020 and voting National in 2020 is so strong that the two voting demographics are close to identical. There were also strong correlations between voting ACT in 2020 and voting for the other parties whose demographics are wealthy, old and white (i.e. enfranchised), such as New Conservative (0.68) and Sustainable NZ (0.54).

Unsurprisingly, then, there were strong negative correlations between voting ACT and voting for the young, poor and brown parties, such as the Maori Party (-0.64) Vision NZ (-0.60) and ALCP (-0.48).

VariableVoting ACT 2020Voting ACT 2017
Aged 20-24-0.510.18*
Aged 25-29-0.440.18*
Aged 30-34-0.340.36**
Aged 35-39-0.220.36**
Aged 40-440.150.36**
Aged 45-490.580.36**
Aged 50-540.730.17***
Aged 55-590.780.17***
Aged 60-640.790.17***
Aged 65-690.770.11****
Aged 70-740.760.11****
Aged 75-790.740.11****
Aged 80-840.680.11****
Aged 85+0.630.11****

The ACT Party also got much older in 2020. In 2014, the correlation between median age and voting ACT was 0.02. By 2017, it had increased to 0.26. By 2020, it had increased to 0.54 – stronger than the correlation between median age and voting National that year.

Most notably, the correlation between voting ACT in 2017 and being aged 65+ was 0.11, but the correlations between voting ACT in 2020 and belonging to any age bracket above 65 were all at least 0.63. The ACT demographic of today is much, much older than the demographic of even a few years back. Whether this reflects a permanent shift or just a temporary change in sentiments remains to be seen.

VariableVoting ACT 2020Voting ACT 2017
No qualifications-0.12-0.73
Level 1 certificate0.20-0.59
Level 2 certificate0.05-0.50
Level 3 certificate-0.660.25*
Level 4 certificate0.090.25*
Level 5 diploma0.020.50**
Level 6 diploma0.790.50**
Bachelor’s degree0.030.70
Honours degree0.160.58
Master’s degree0.030.65
Doctorate0.110.51

The easy assumption up until now was that the ACT Party appealed to a younger, more educated and more liberal demographic than National. This assumption used to be accurate, but by 2020 it no longer was. The ACT Party got so many votes from core National supporters that the two voting blocs are barely distinguishable when it comes to age, race, education or wealth.

By 2020, the average ACT voter was not significantly more likely than the average person to hold a university degree. This was a massive change from 2017. The correlation between holding a bachelor’s degree and voting ACT collapsed from 2017 (when it was 0.70) to 2020 (when it was 0.03). The correlations for other degrees fell by lesser, but still large, amounts.

In 2017 it was highly unlikely that a person with no NZQA qualifications would vote ACT – the correlation between the two was -0.73. But by 2020 that correlation had come in to -0.12. 2017’s ACT was heavily disproportionately supported by educated people. 2020’s ACT was much closer to broadly representative of the various education levels.

VariableVoting ACT 2020Voting ACT 2017
Living in an urban electorate-0.230.37

One of the main reasons for the increase in ACT support from 2017 to 2020 was their support of firearms rights. Many of the new ACT voters were rural firearms enthusiasts. This is evident from the fact that the correlation between living in an urban electorate and voting ACT switched from a significantly positive correlation in 2017 (0.37) to a borderline significantly negative correlation of -0.23 in 2020.

VariableVoting ACT 2020
Working in agriculture, forestry or fishing0.43
Working in mining0.20
Working in manufacturing-0.15
Working in electricity, gas, water and waste services-0.10
Working in construction0.11
Working in wholesale trade-0.05
Working in retail trade0.03
Working in accommodation and food services-0.08
Working in transport, postal and warehousing-0.58
Working in information media and telecommunications-0.21
Working in financial and insurance services-0.04
Working in rental, hiring and real estate services0.47
Working in professional, scientific and technical services0.06
Working in administrative and support services-0.65
Working in public administration and safety-0.22
Working in education and training-0.15
Working in healthcare and social assistance-0.07
Working in arts and recreation services0.01

Fitting with the high level of rural support for ACT are the significant positive correlations of 0.39 between voting ACT in 2020 and voting Outdoors NZ Party in 2020, and of 0.43 between voting ACT in 2020 and working in agriculture, forestry or fishing. There were also positive correlations, if not significant ones, between voting ACT in 2020 and working in mining or construction.

The most striking correlation here is the one of -0.65 between voting ACT in 2020 and working in administration and support services. This might surprise many, because ACT voters are so urbanised that one could expect heavy representation in industries that are typically urban, such as any office work.

The explanation is that ACT appeals mostly to those willing to take financial risks and to gamble, and so they tend to choose more entreprenurial industries. The choice of administration and support services is usually made by those who like to play it safe.

It is striking that such a strongly historically urban party as ACT might get more support from rural electorates in 2020 than urban ones. This speaks to the sense of betrayal that the right-leaning firearms community felt about National supporting restrictive firearms legislation. Almost all of these new, rural ACT voters will have been National voters in the previous election.

In several ways, the correlations between belonging to certain demographic categories and voting either ACT or National in 2020 are identical. Voting for either party had a correlation of 0.17 with casting a special vote for Yes in the euthanasia referendum, one of 0.58 with being aged 45-49 years old, one of -0.60 with voting for Vision NZ in 2020, and one of 0.68 with voting for the New Conservative Party in 2020.

Although the two parties have many shared sentiments, they have slight differences in some other ways.

VariableVoting ACT 2020Voting ACT 2017Voting National 2020
Median income0.200.610.23
Mean income0.23n/a0.24
Median age0.540.260.42
Mean age0.53n/a0.39

Measured by income, the average ACT voter in 2020 was about as wealthy as the average National voter in 2020. This was a sharp movement towards the middle for the average ACT voter. In 2017, the correlation between voting ACT and median income was 0.61. By 2020 it had fallen so far that it was no longer significant.

The median age of an ACT voter, by contrast, increased sharply between 2017 and 2020. In 2017 the correlation between median age and voting ACT was barely significant, at 0.26. By 2020 this correlation was much stronger, at 0.54. In fact, this correlation was so strong by 2020 that it was stronger than the one between median age and voting National.

If National is an old person’s party, that’s now even more true of ACT. This marks a striking change from the young professional image that ACT usually projects.

VariableVoting ACT 2020Voting ACT 2017
New Zealand-born-0.01-0.56

In stark contrast to earlier years, when it was possible to write of ACT that they had the lowest proportion of New Zealand-born voters of any party, the correlation between voting ACT in 2020 and being New Zealand-born was -0.01. This is because the vast majority of their new voters were elderly and rural, and those demographics tend to be New Zealand-born.

These Kiwis did not come to favour ACT for nationalist reasons, however. Most of their sentiments were driven by anger over the incompetence of both Labour and National, who both supported heavy restrictions on firearms rights in the wake of the Christchurch mosque shooting. In the wake of these restrictions, ACT gained heavily from the perception of being a libertarian party.

VariableVoting ACT 2020Voting National 2020Voting ACT 2017
Employed full-time0.010.040.22
Employed part-time0.500.270.07
Unemployed-0.84-0.82-0.42

One notable difference between National and ACT voters is that the former are less likely to be employed part-time. The correlation between voting National in 2020 and being employed part-time was 0.27 – for voting ACT in 2020 it was 0.50. This speaks to the degree to which the ACT voters of 2020 value community engagement – in stark contrast to earlier years.

This also reflects the fact that ACT voters were much older in 2020 than in 2017, as older people frequently cut down from full-time to part-time work in their 50s and 60s rather than become unemployed or retired. So if a demographic has a strong positive correlation with working part-time, that demographic is probably full of the sort of person who volunteers for the Rotary Club or similar institutions.

However, the essential aspirationism of the average ACT voter is as strong as ever. The correlation between voting ACT in 2020 and being unemployed was -0.84, one of the strongest negative correlations in this study. ACT voters are definitely not the sit-on-the-couch type, even less than National voters are.

VariableVoting ACT 2020Voting National 2020Voting ACT 2017
Work as manager0.810.780.39
Work as professional0.000.090.53
Work as technician or trades worker0.080.05-0.43
Work as community or personal service worker-0.46-0.61-0.44
Work as clerical or administrative worker-0.23-0.010.05
Work as sales worker-0.38-0.180.06
Work as machinery operator or driver-0.43-0.43-0.71
Work as labourer-0.14-0.29-0.60

In 2017, ACT appealed roughly equally to managers and professionals. The correlation between working as either and voting ACT that year was significant but not particularly strong. By 2020, there was no longer any significant correlation between voting ACT and working as a professional. The correlation between voting ACT and working as a manager, on the other hand, become one of the most strongly positive correlations of any ACT supporter: 0.81.

The changes in ACT support from 2017 to 2020 reflect that much of their new support came from the sort of person who would be most interested in firearms rights. Occupations such as technician or trades worker, machinery operator or driver and labourer are typical among the firearms enthusiast community, and the correlations between all three and voting ACT became much less negative between 2017 and 2020.

Congruent with the perception that ACT voters tend to lack empathy, few ACT voters work as community or personal service workers. The correlation between working in this occupation and voting ACT in 2020 was -0.46. Votes from this demographic tend to go to the Labour Party.

VariableVoting ACT 2020Voting ACT 2017
No religion0.370.07
Buddhism-0.120.55
Christianity not further defined-0.03-0.12
Hinduism-0.360.12
Islam-0.390.10
Judaism0.140.71
Maori religions-0.49-0.47
Spiritualism and New Age0.05-0.22

There was also a religious component to the pattern of ACT votes.

The correlation between having no religion and voting ACT in 2020 (0.37) was notably stronger than the correlation between having no religion and voting National in 2020 (0.16). ACT voters are less likely to be Hindus or Muslims by a similar margin. This speaks to how National has always pandered to Establishment religious sentiments whereas ACT has not.

In 2017, when ACT was a much smaller party, its voters were much more likely to be educated. This explains the strong correlations between voting ACT that year and being a Buddhist (0.55) or being a Jew (0.71), as those are two of the best-educated demographics in the country. By 2020, being a Buddhist or a Jew was much less likely to predict support for ACT.

Realistically, any party that moves from the fringe to significant electoral success will move towards the centre in most demographic measures. This is evident in many ways if one compares ACT voters in 2017 to ACT voters in 2020.

VariableVoting ACT 2020Voting National 2020Voting Greens 2020
Being male0.07-0.02-0.16

The correlations between voting ACT or Green in 2020 and being male are not particularly strong, at 0.07 and -0.16 respectively. But given the sizes of the demographics in question here, the differences are noticable. It’s not enough to say that ACT is for men and the Greens are for women, but future elections could easily entrench this division as the alternative continues to win votes from the Establishment.

In summary, from 2017 to 2020 ACT transformed. In 2017 they were a fringe party for high-income, low-empathy voters. By 2020 they had become a mainstream movement with the potential of challenging National as the de facto leader of the right wing. This was mostly due to a massive influx of old, white, rural voters.

The Four-Fold Rule that ACT appeals mostly to young men, in contrast to National’s appeal to old men and the Greens’ appeal to young women, mostly didn’t apply in 2020. The ACT Party muscled in on some of National’s traditional territory, winning many votes from older people.

The question for 2023 is whether ACT can achieve what parties in the alternative right dream of everywhere: to win enough young men to take power. It’s unlikely that ACT will win many voters from the non-voter demographic, as those tend to be poor and non-aspirational. But if ACT continues to win votes from National, ACT could become the larger of the two, and thereby the official default right-wing party.

*

This article is an excerpt from the upcoming 3rd Edition of Understanding New Zealand, by Dan McGlashan and published by VJM Publishing. Understanding New Zealand is the comprehensive guide to the demographics and voting patterns of the New Zealand people.

*

If you enjoyed reading this essay, you can get a compilation of the Best VJMP Essays and Articles of 2019 from Amazon for Kindle or Amazon for CreateSpace (for international readers), or TradeMe (for Kiwis). A compilation of the Best VJMP Essays and Articles of 2018 and the Best VJMP Essays and Articles of 2017 are also available.

*

If you would like to support our work in other ways, please consider subscribing to our SubscribeStar fund. Even better, buy any one of our books!

What Is Meditation?

In the most basic sense, meditation could be said to be attending to what is actually happening for you here and now. There are many methods, techniques, schools and goals. The one thing I would like to emphasise is that meditating ‘for’ something is completely different to meditation in its proper sense. The main question is: what do you want out of it? This question, when answered honestly, should reveal important information about where your experience with meditation will lead.

There are many potential outcomes associated with meditation practice. It could be oriented toward health, longevity, stress-reduction, or it could be to experience blissful or altered states. It is important to note that when we are really interested in paying attention to what is, i.e. Truth, there is no outcome or goal associated with it. If you do want to meditate for some of the reasons specified above, there is really no problem with that, have away at it. All I want to make clear is that meditation is not a prescription for an outcome of how we or anyone else thinks things should be.

Over the past twenty years or so there has been a global shift toward mindfulness, which is really a kind of prescribed meditation practice. It holds onto limitation, and in fact issues from limitation – which isn’t to say that it is wrong, only that it is limited. It is encouraged by big business and educational institutions among others and touted as a way to boost inner health and overall productivity.

The reason it must be anchored in limitation is that groups with special interests such as maintaining productivity and satisfaction levels have an agenda.

Mindfulness has indeed been shown in the literature to have measurable benefits upon human well-being. A corporation or institution can achieve much by way of letting out the leash, however it simply cannot afford to throw out the baby with the bathwater. Progressive religions are also generally comfortable with mindfulness, just so long as it doesn’t push you over into questioning the main tenets of their ideology, in which case the leash is very firmly brought back in.

Corporations are happy to implement measures of mindfulness in the same capacity as they promote regular hand-washing, loud-shirt Wednesdays and sneezing into your elbow. Mindfulness is a prescribed form of limited meditative awareness that promotes mental and physical well-being. It makes for a more well-behaved, cohesive team environment, and staff are less apt to flip out and require stress leave.

Please recognise that you are not being blessed with the keys to the kingdom in this scenario.

At the end of the day, the ultimate interest is minimising loss and maximising profit. If you are the CEO of a multinational corporation, your investors and share-holders aren’t going to be terribly sympathetic to you waking up one morning having discovered that you are unconditionally connected with the source of all life and that your deepest being is as timeless, immortal spirit that feels no need to define itself through achieving material goals.

Meditation by contrast does not have a capped limit placed upon it. In fact, if there is any goal or outcome attached to it, you can say it isn’t really meditation in the true sense.

About twenty or so years ago, a group of Buddhist monks were visiting New Zealand. They visited a cathedral and remarked that it was a very holy place. They noted that there was a small chapel off to the side which was clearly labelled ‘Meditation Room’. Naturally, they asked if they could be permitted to use the room for – you guessed it – meditation.

The clergy responded kindly that no, they may not use the room because they didn’t think the kind of meditation that they were planning to do in the chapel would be appropriately Christian in nature. From that point on, the name ‘Meditation Room’ was abruptly changed to the name ‘Contemplation Room’, underscoring with wonderful irony the requirement of established authorities and institutions to maintain limitation, and therefore control. 

This story perfectly encapsulates the issue surrounding meditation being held as something in abeyance to something else; some other hierarchy of values. True meditation cannot be this, because there can’t be a fixed itinerary on where you are being taken, otherwise it is not really meditation, it is something else.

So, the question arises, should we meditate? I find people struggle with this question, because it really can’t be prescribed. I personally don’t meditate, but that is because it would be redundant for me to set aside time to engage in awareness when I am committed to that every waking moment. The more interesting question would be, are you curious as to the fact that in spite of all the odds, you just happen to exist? Are you curious that perhaps one of the least possible things in the universe is directly observable within you and as you? If not, there isn’t much reason to advise someone to meditate. You may as well be asking them to join you in going to a movie they have no interest in seeing.

I’m not saying that having no interest in meditation is necessarily a terrible thing. It is admittedly a mystery to me why someone would not have their interest piqued by something that seems so profoundly fascinating as the existence of a universal force which is eternally self-aware, but there are reasons for everything. A simple life with no questions may be just as precious or pleasant to participate in as one filled with inquiry or reflection.

I can’t see why the lives of trees and plants shouldn’t be a perfectly valid form of existence, it’s just that the realm of the vegetable doesn’t share any overlap with my current interests and lifestyle.

As humans, the orientation of the intellect and the judging, perceiving mind is such a powerful and often heavy burden to bear. Meditation can certainly be said to provide perspective on the realm of the mind without turning itself inside out and trying ever unsuccessfully to come at itself from a non-intellectual angle. When minds engage in self-examination and analysis, all kinds of twists, ties, and knots are possible.

That is often what the majority of neurosis is, simply thought wrapping around itself again and again until there is an unbroken knot that results in an anxiety loop.

Meditation offers the promise of space and relief from this kind of insanity. Rather than reformulating new solutions within the structure of the known, it opens the doorway to the possibility of reviewing all of our mental content from a broader phenomenological space in which the contents of our inner lives seem relatively small by comparison.

Whilst meditation can provide the space for the entire spectrum of states possible within the human mind, it needs to be understood that so long as your notion of meditation is fixed upon seeking to experience certain states, it will ultimately fail, even if you get very good at it. This isn’t to do with me being pessimistic about your abilities, but concerns a feature of reality itself, specifically the law of impermanence.

No state lasts forever, so at some point or another it needs to be faced that what we are doing in meditation is not ultimately about attaining states or even insights. These will all come and go. Ultimately, meditation in its purest form is coming into a real relationship with what is true and changeless, that within which all states come to pass, including all those states associated with birth and death.

This is why meditation draws your attention to what is happening directly here and now, because 99% of people will miss the significance of it every time. It really does no justice to truth for me to attempt to describe that which you may come into if you persist – I may as well be trying to describe a sunset in binary code. 

I once took it on a heuristic basis that there was more to the world than what was immediately tangible and visible. My curiosity could not be swayed.

A man in the foothills of the Himalayas once said that the best thing that ever happened to him was to have his legs shattered by an avalanche forcing him to live in poverty and solitude, because this allowed him to come into contact with who he truly was. I couldn’t let go of the impetus to understand what inner force could prove that important to a human life. The possibility captivated my attention that something could be so important that it could even be worth losing everything familiar in order to touch upon. Having now looked into this matter satisfactorily, I now hold this to be self-evidently true.

Rather than ask you to believe it, I invite you to consider the possibility that maybe there is as yet undiscovered depths to you that defy description. Awareness is the doorway to understanding the depths of your true nature, and meditation is the opportunity to embrace the awareness of that which is always here, right now. 

*

Simon P Murphy is a Nelson-based esotericist and philosopher, and author of His Master’s Wretched Organ, a brilliant collection of weird fiction stories.

*

If you enjoyed reading this essay/article, you can get a compilation of the Best VJMP Essays and Articles from 2021 from Amazon as a Kindle ebook or paperback. Compilations of the Best VJMP Essays and Articles of 2020, the Best VJMP Essays and Articles of 2019, the Best VJMP Essays and Articles of 2018 and the Best VJMP Essays and Articles of 2017 are also available.

*

If you would like to support our work in other ways, subscribe to our SubscribeStar fund, or make a donation to our Paypal! Even better, buy any one of our books!

Reclamation

The current opportunity we find ourselves faced with is the chance to
reclaim that which is true from amidst the vast wasteland of that which
has hitherto been claimed as true in falsehood. All of it – all the
rubbish and the refuse of centuries that has weighed us down. If not now,
when? Is there really going to be some better time, or a better
opportunity somewhere down the line to reclaim who we truly are
from amongst the ashes?

You might sense that there is a kind of timer within you. Perhaps you
sense that you are nearing the end of a great cycle that can no longer
be sustained. Or, you may simply feel saturated with the mental and
emotional litter of the world and know intuitively that this dimension
in its present perceived state has taken you about as far as it can
take anyone.

No one is winning any ideological wars, and even those
who seemed to have were either usurped or soon may be. Where does it end?
Are you still awaiting an external conclusion that would end this charade?
Maybe the timer is already going off for you, and the very real sense
that there must be something meaningful beyond all of this cyclical,
fleeting and ultimately dissatisfactory realm is making itself known
to you at very visceral level. The arising of inner questions such as
‘what is the point?’ Or ‘where is all of this leading to?’ are such
markers of reaching a phase in which you signal your readiness for
change to the universe.

This change is reclamation.

It is far less important to apply some kind of conceptual overlay or
philosophical modelling to your existence than it is to broach some
very serious inner questions.

So why has everything we have tried, personally and collectively,
yielded such unimpressive results? How can it be that our human
endeavours have put men on the moon and robotic rovers on far distant
planets, but we haven’t solved simple problems of basic human suffering?
Why do we still drive ourselves and each other to death and madness
in the name of a quick buck, or a belief system? How is it that instead
of having a clear understanding of who we are, we reinvent all of
these absurd modalities of self-identification over and over again?

Me, the one who adheres to this political system. Me, the one who
has been shaped by my circumstances into a victor (or a victim). Me,
the one who got it all right, me, the one who got it all wrong. Me,
the one who has just the right answers at the right time. Me, the one
who has mastered the ability to reason with myself and others. Have
you entertained the possibility that this is all just a story, mere
narrative pressed into the service of self-torture or as an exercise
of egoic masturbation? The conquests, the victories, the shortcomings,
the failures.

What if the reason your world looks like trash is
because you thought white was black and black was white?

Do the people who love you give you something you don’t have? Do the
people who dislike you threaten to take something from you that is real?
Are you caught in ‘your’ story? If the story belongs to someone,
who is this one to whom the story belongs? Are you a character in your
own personal movie, novel or fairy tale?

These questions are all very worth your time, particularly if you don’t
have any clarity around what is real. The test for whether you don’t
have a clear understanding of what is real is already known to you – it
is whether you are still actively searching for something. Really, anything. Material, spiritual, intellectual – it makes no difference. It is the religion of ‘the next big thing’, that which is always coming, but never arrives.

This is goal-driven, seeking behaviour, even if you never go outside of yourself (introverted ‘spiritual’ types are some of the most notorious and imperturbable seekers). If you are, that implies forward momentum into the world, an attempt to manipulate it toward your own ends. The whole project of ego has been an expeditionary foray into the false, with the hope of bringing back something that so glitters that it will make us gods.

Alright, so what has been tried before? What hasn’t?

What has been tried before is: everything under the Sun. Don’t you think
if there was some miraculous solution that would save us one person in
history would have somehow found it and made it work? Remember those
people who were so certain they had the answer that they gave every atom
of their entire life in service to it, and it even changed whole countries,
political systems, saved some people killed others? Even that level
of extreme devotion must meet death, because it is up against the
universe itself.

So what exactly is it that hasn’t been tried that would
terminate our restless seeking? Is the answer to that collective or
personal? Both? We also know that simply giving up in frustrated cynicism
isn’t the solution either, because how often has that been tried to no
effect?

People don’t see just how simple and straightforward it is to let go of
all of this. People fail to see how such a simple factor as their agreement
could command such a range of effects. Stories within stories of
victimhood and blame, resentment, judgment. These are all chains we
happily wear while we pace around our cages. We are so eagerly invested
in this crap that we even volunteer to check that what is keeping us
caged and chained is in good working order. The locks are well oiled,
the bars are secure so that no one will be making it in or out. We make
for very well-behaved and cooperative animals in a very bad zoo.
Even the rebels and dissidents are all a welcome part of this infernal
machine, because every role contributes something by way of rendering
the meaning of a collective narrative, from the saints and sages to
the corporate elite.

If it was all doom and gloom, we likely would have come out of the
collective illusion by now. The difficulty is that we have found ourselves
in a set of conditions in which our restraints and limitations are the known
and familiar, and as uncomfortable and restrictive as they may sometimes
be, they provide us with a miserable sense of comfort, security and
reassurance. In other words, the comforts of the known offer protection
against the presumed horrors of the unknown.

Being fitted with collar and chain, being broken is the perennial solution the world offers against that which is claimed to be evil in advance of any serious inquiry.

Let’s go back to what hasn’t been tried before. The thing that hasn’t
been tried before is the thing you probably haven’t ever even thought
about attempting. Stopping. Seeing what is actually here contrasted
with what the world has offered you as temptation to keep up a mindless
forward momentum. Have you tried stopping for one real moment? Does
your body know what it feels like to do anything other than run toward
the next day, the next moment, the next imaginary milestone? You’ve
actually been so afraid of even looking at it that you built an
entire human lifetime, including the complex structures of a human
personality to avoid facing it.

Don’t settle for being comfortable in the familiar. It isn’t what you think
it is! Don’t settle for being reassured, for having security. Remember this
is what has been tried before, this is the old reliable that keeps
spouting more and more crap year after year. The world has offered
you a phoney promise of comfort to secure your tacit agreement to not
look, to not go snooping behind the curtain. Comfortable is
self-reinforcing. This is the same phenomenological expression in effect as
nepotism or cronyism – keeping the devil you know in power to
guarantee more of the same.

In a very real sense, to discover that which is new to you means to
effectively guarantee that you will be shaken, disturbed – maybe even
wiped out.

If you are utterly fed up with the bullshit of this world, and you
will know it, you will arrive at a sense of determination which,
if you touch upon it, will provide you with the tenacity and wherewithal
to push beyond the known limitations of comfort and security in each
new moment. You will know what that entails when you need to know,
because you will be fed from the source of that from which all truth
springs.

Dissatisfaction with the false feeds hunger for the truth. At some point,
more variegated or refined falsity will cease to appease you. How
many times can you be lied to before you are willing to question where
your allegiance should lie? How much bullshit (from yourself or others)
would you be willing to put up with in order to defend your tenuous stake
in the ground?

The name of this game is reclamation. Reclaiming the truth of who you
are from the tentacles of the false world in which it has so long been
wilfully trapped. What is at stake is your inner transformation, the
thing that has been waiting to happen for time immemorial.

What happens when the small things that used to bother you don’t do so
anymore? That notion may even provoke a fear response in you. But then
what about the big things? You might not even know who you are anymore,
or who you thought you could be. Your entire perceived world could
change, even turn inside out. That could actually be the psychological
end of your world as you know it. Does that sound frightening? Who or
what is it that is frightened? Is it you (as in the real you) or ‘you’
from the perspective of the configuration in which the way things were?

Could you concede that in the face of reality? Would you be prepared to
give up everything you thought you knew, including all of your arguments
and conclusions, weak or strong, in order to clear the table for truth?
The entirety of the known in your life up to now may be a casualty in the
process. Would that be so utterly terrible? How would you really, finally
know unless you let it happen? And I don’t mean as some single unchanging
conclusion, but as a life ongoing lived at the very edge of mystery?

*

Simon P Murphy is a Nelson-based esotericist and philosopher, and author of His Master’s Wretched Organ, a brilliant collection of weird fiction stories.

*

If you enjoyed reading this essay/article, you can get a compilation of the Best VJMP Essays and Articles from 2021 from Amazon as a Kindle ebook or paperback. Compilations of the Best VJMP Essays and Articles of 2020, the Best VJMP Essays and Articles of 2019, the Best VJMP Essays and Articles of 2018 and the Best VJMP Essays and Articles of 2017 are also available.

*

If you would like to support our work in other ways, subscribe to our SubscribeStar fund, or make a donation to our Paypal! Even better, buy any one of our books!