Salvation in Flux

And though it is like this, it is only that flowers, while loved, fall; and weeds while hated, flourish.
-Eihei Dogen

I sigh when I see learned men
Wasting their minds all day
Babbling away at a fork in the road
Deceiving whoever they can
Creating more ballast for Hell
Instead of improving their karma
Impermanence suddenly comes
And all their learning is dust
– Pickup

Impermanence means that our perception and experience don’t stay in one place, but always remain in flux. The fluidity of phenomena, self, and agency are painful, so we try to cling to the walls of the dilapidated house we have built for ourselves in our own minds. Failing to see this fact for ourselves, we enter and inhabit elaborate fantasies, looking for salvation in something beyond change. Impermanence guts our opinions and gradually corrodes everything that we believe to be true.

Our minds serve to erect a kind of illusion that does not take the fact of impermanence into account. It frequently tries to uphold a static idea of self. Archaic attitudes we are raised with do little to help this situation. They place us further inside the morass by attempting to give us stable definitions of words like “self” and “other.” Thankfully, meditative practice is an antidote to these limited ways of understanding. The more we sense instability, the more we are able to see on a deeper level than we typically perceive.

Nothing seems to fully inhere on that level of change as concepts, acts, and agents are plucked from the void and thrown into the stream. Seeing into universal change has implications for our freedom. It allows us to go into what we experience with an inquisitive attitude and open eyes. It is beginning to swim from a our own small tributary into something abyssal and endlessly fluctuating.

Flux allows things to bloom, as there is no possibility in a static world. Infinite openings exist within that watery confluence of events, allowing us chances to act, to change ourselves, and to help influence all creation. The more we penetrate through to the core of things, the more we find something surprisingly malleable and contingent.  Contingency and change in the moment allows new choices to be discovered and mined. Aided in our perception of that change, we can respond in ways that free ourselves and benefit other beings.

It is through an understanding of impermanence, and the doors to action that it creates, where we come to the edge of choice. Here is where we discover what it means to be truly moral. That moral choice is something that requires the entire arc of our lives to appreciate and fulfill.

Similar ways of understanding exist in the Kabbalistic masterwork The Zohar. As described in The Zohar, Torah is infinite. The central characters known as the Companions participate in what scholar Melila Hellner-Eshed describes as “the nocturnal delight.” Waking at midnight, this group makes creative interpretations of Torah. The Companions connect passages from Torah amongst themselves in incredible, gravity-defying ways. These connections reveal each verse’s secret meanings. In doing so, the divine is evoked and its joy in the good that the Companions bring flows into the world. Hellner-Eshed’s writes:

The engagement with Torah after midnight and the endeavor to participate, day in and day out, in the nocturnal delight in the Garden of Eden lie at the core of the mystic’s service and worship; and it is this spiritual task that determines his way of life and his soul’s orientation . . .

The following passage, one of the most detailed accounts of the nocturnal delight found in the Zohar, highlights the interconnection between the events transpiring in the upper world and those transpiring below. The souls of human beings, together with their words of Torah-the fruit of their thoughts and emotions-are transformed into a gift bestowed by the Assembly of Israel to the blessed Holy One.They function as an aphrodisiac arousing the union between God and His Shekhinah. The delight is characterized by the arousal of the entire reality of the Lower Garden of Eden-with with light, song, joy, and play preceding the dawn union.

Rabbi Abba said, “Now is certainly the time for the blessed Holy One’s desire; and many times we have been aroused by this, that at midnight the blessed Holy One enters among the righteous in the Garden of Eden and delights in them. Happy is he who engages in Torah at this time!” Rabbi El’azar said,” How does the blessed Holy One delight in the righteous in the Garden of Eden? At midnight the blessed Holy One is aroused with love from the left [side] toward the Assembly of Israel…. and the Assembly of Israel has no gift with which to draw near to the king, nor any important, excellent [offering] like the spirits of the righteous that the blessed Holy One sees crowned with many good deeds and many merits attained that day. And the blessed Holy One is more pleased with them than with all the sweet savor of the sacrifices and offerings. Then a light shines and all the trees of the Garden of Eden utter song and the righteous are crowned there with the delights of the world that is coming. When a person arises at that hour to engage Torah, he partakes with the righteous in the garden.” (Zohar 2:173b)

There is a connection between the “world that is coming,” from the preceding passage, the fluctuating present of the Kabbalists, and the Four Great Vows of the Buddhist tradition. The vows are:

The many beings are numberless, I vow to save them
Greed, hatred and ignorance rise endlessly, I vow to abandon them
Dharma gates are countless, I vow to wake to them
The Buddha way is uncontrived, I vow to embody it fully.

Every night the Kabbalist restores harmony and creates blessings.  The world is always in need of the Companions’ righteousness. Similarly, every moment the Buddhist practitioner discovers truth and corresponding action. This is the opportunity couched within decay that flows into the new. The need to fulfill these vows, and to help heal ourselves and others, is never ending .

Creative Experimentation and the Philosophy of Gilles Deleuze and Felix Guattari

Thought is a ‘witches’ flight’ in the sense of carrying us to beyond the frontier of what the body and the mind have been presumed able to do.
– Joshua Ramsey

A book I am currently working on is called Hands-On Chaos Magic by Andrieh Vitimus. Throughout the sections I’ve read, the author lists many exercises that develop visualization and concentration skills. The book uses these examples to encourage an open source approach to its exercises, inviting the reader’s participation in making their own magical frameworks. It has us adopt a questioning attitude and develop exercises that are effective and have meaning to us.

This book feels like a natural extension of developing individual, creative approaches. Interestingly, I think this kind of experimentation prevents its practitioners from too narrowly channeling their creativity. Rather than focusing all of our efforts on a particular form of art, any circumstance becomes creative. We become a kind of craftsman, but for all of life, and through a kind of inquisitive play with existence, new solutions emerge. Although there is much that is outside of our control, we can experiment in every moment. By nurturing the details of our lives, we find novel and often beautiful possibilities.

This kind of free play is present in the work of some of the twentieth century’s most important philosophers, Gilles Deleuze and Felix Guattari. They carve out the still-beating heart of the Entrenched Position, giving it over to the cascades ever in the process of desiring-production. Deleuze and Guattari provide us with concepts that allow us to think differently, shifting away from a blind insistence on our possession of Truth. Their concepts, collected under terms like schizoanalysis, provide a pivot for creative experimentation and expansion in our own lives.


I will try to focus on some important concepts from their studies in A Thousand Plateaus. By observing how these concepts relate to each other, we can then grasp what Deleuze and Guattari are offering us when we work to understand it. They give us a truly rare and wonderful thing. Not only is their conceptual system coherent, it also adheres to lived experience. By being highly realistic, and not necessarily idealistic, its range of practical applications is enormous.

Two of Deleuze and Guattari’s most useful concepts are the rhizome and the assemblage. The rhizome offers a model for connections within reality between what are referred to as heterogeneous elements. These can be understood as aspects that occupy a network of connections that constantly fluctuate, connect, and re-connect. In A Thousand Plateaus, it is described as “[passing] between things, between points.” [505]. In its process of connection, the rhizome creates new realities of its own.

The assemblage expands upon this, offering us a way to understand provisional collections of these heterogeneous elements. An assemblage:

[extracts] a territory from the milieus. Every assemblage is basically territorial. The first concrete rules for assemblages is to discover what territoriality they envelop, for there is always one: in their trash can or on their bench, Beckett’s characters stake out a territory. Discover the territorial assemblages of someone, human or animal: ‘home.’ The territory is made out of decoded fragments of all kinds, which are borrowed from the milieus but then assume the value of ‘properties’ . . . [504]

The environment organizes itself in particular ways, pulling itself together into coherent groups that make an assemblage. Depending on how these differences are brought together changes the territory and therefore the assemblage. This process of constitution is elaborated on with Deleuze and Guattari’s concepts of territorialization and deterritorialization.

These territories have certain exit points within them to other states of being and intensity, called lines of flight. Since the territory occupies a certain level of organization, when we change how that matter organizes, we begin moving along these lines towards deterritorialization. These are transitions that embrace the fount of possibility and our ability to move along different paths at any time. Interestingly, Deleuze and Guattari describe two different parts of this process. The first is when we move outside of a territory but “reterritorialize” on a different one. The second is when we reach the “plane of consistency,” an extremely abstract and difficult concept to describe. The plane of consistency underlies all universal order and allows it to exist, but it is more fluid and potential. If we transition from more rigid conceptions of order, we can reach the plane of consistency and find more creative freedom.

I think this understanding helps shed light on human habits. For example, we tend to move in default patterns of thought, behavior, and organization. This can be conceived as a territory. It is a particular state of energy that we occupy at any given time, with tendencies to move in certain directions, whether intellectual, verbal, etc. This can be observed in children, with a more chaotic creativity limiting itself over time to the construction of a personality. However, this cuts both ways, and we can follow our personality back across time, along the paths of its formation, and sense its limitations. This is to realize our freedom. It is helpful, once we recognize that incredible freedom, to understand the balance of crafting and dissolving transitions along the flux of events. Our territories contain “lines of flight” that describe other possible states of becoming and how we may best follow them.

These ideas all tie into the concept of a body without organs. A body without organs is a process of reality in becoming, of how we each give shape to a life’s work. As I understand it, the body without organs is how each of us shape actualities in accordance with our deepest desires in ongoing experiment. It “pulls” potentials into existence. Set in motion, the body without organs constructs itself through the events of our lives. Since reality is processual, it necessarily follows that any moment we express opens onto multiple dimensions, including the full scale of heavenly bliss and hellacious suffering. The body without organs teems with possibility and danger, that we may not survive beyond this moment to carry on this grand experiment.

At any rate you have one (or several). It’s not so much that it preexists or comes ready-made, although in certain respects it is preexistent. At any rate you make one, you can’t desire without making one. And it awaits you; it is an inevitable exercise or experimentation, already accomplished the moment you undertake it, unaccomplished as long as you don’t. This is not reassuring, because you can botch it. Or it can be terrifying, and lead you to your death. It is nondesire as well as desire. It is not at all a notion or a concept but a practice, a set of practices. You never reach the Body without Organs, you can’t reach it, you are forever attaining it, it is a limit. [149-150]

Understanding these concepts clarifies Deleuze and Guattari’s purpose.  These concepts are not held in a death grip.  Instead, they energize and reconnect language from within, allowing us to conceive and feel other dimensions of existence. Their writing mirrors this, teeming with the associations, loops, and spirals of life. We can observe new connections forming and see what can be drawn from them. We then enter and better effectuate processes of change. An application of this philosophy is how best to use this framework to liberate ourselves. Through it, we continuously work to realize a much broader and diverse experience of life, a “nomad science” and philosophy of freedom.

The Unbounded in Creativity, Ethics, and Philosophy

The tree of life is precisely in the middle of the garden, conveying all waters of Creation, branching below, for that flowing, gushing river spreads into the garden, whence waters branch in many directions. Receiving them all is the ocean, from which they emerge in numerous streams below, as is said: watering all beasts of the field (Psalms 104:11). Just as they emerge from that world above, watering those towering mountains of pure balsam, subsequently upon reaching the tree of life, they branch below by paths in every direction.
– The Zohar

Broadly understood, meditation and spirituality ask for exacting individual scrutiny. We uncover the dark soil inside, leaving nothing untouched by contemplation. Here we find something seething, gibbering, and incredibly complex. This complexity, vibrating in time, destroys any chance we may have of a reality that conforms to our expectations, plans, and ideas. However, this is simultaneously a rent that allows us to choose new moments and new questions. This feeling of universal complexity and change has revised my understanding of the human domains of creativity, ethics, and philosophy. I would like to explore how this has occurred and how it helps illuminate our own capabilities. This is found in every moment: participation in raw creation with the entire universe.

Paying attention to our experience can result in the apprehension of universal unfolding. Eihei Dogen referred to that state as “the flowering of the unbounded,” using the metaphor of “flowering” to describe the persistent expression of all phenomena. He describes the flowering of space as part of Buddhist truth in his essay, The Flowering of the Unbounded. Alternately translated as “Flowers in Space,” this essay ranks among other essays in Shobogenzo as some of the most significant contributions ever made to global religious literature. Dogen describes these blossoms as follows:

Seeking the radiance and form of this blossoming is what your investigation through your training should be all about. What Bodhidharma calls ‘the resulting fruit’ is something that one leaves to the fruit: he describes this as ‘what naturally comes about of itself’. ‘What naturally comes about of itself’ is his term for mastering causes and being conscious of effects. There are the causes of the whole universe and there are the effects of the whole universe; there is our mastering the causes and effects of this whole universe and there is our being conscious of the causes and effects of this whole universe. One’s natural self is oneself. This self, to be sure, is ‘you’, that is to say, it is the four elements and the five skandhas of which you are comprised. Because Bodhidharma is allowing for ‘a true person devoid of any rank’, he is not referring to a specific ‘I’ or to some ‘other’. Therefore, that which is indefinable is what he is calling ‘a self ’. This natural state of ‘being as it is’ is what he is acknowledging. The natural state of ‘being as one is’ is the time when the Single Blossom opens and Its fruit results: it is the occasion when the Dharma is Transmitted and one is rescued from one’s delusions.It is within this context that the World-honored One spoke of the flowerings within Unbounded Space . . .

On the other hand, those folks who pay attention to very little and see even less are unaware that petals and blossoms with their varied hues and brilliance are to be found within everything . . . Only the Buddhas and Ancestors have known about the blossoming and falling of the flowers of Unbounded Space as well as that of earthly flowers. Only They have known of such things as the blossoming and falling of the flowers within the human world. Only They have known that such things as the flowers in Unbounded Space, earthly flowers, and the flowers within the human world are all Scriptures; this is the standard by which we investigate what Buddha is. Because what has been taught by the Buddhas and Ancestors is this flowering of Unbounded Space, the realm of Buddha and the Teachings of Buddhas are therefore synonymous with the flowerings of Unbounded Space. (Shasta Abbey Translation, 554-555)

This feeling emerged more strongly the more I practiced and reflected, and concepts cannot do it justice. The blossoming of space mentioned by Dogen is around us, continuing the primordial creation. Light dapples on every surface, constellating itself into beautiful shapes. Each breath effloresces with every mouth speaking in tongues. Experience points back to itself within the foam of becoming.

The moments in that experience frequently shift its potentials. New frontiers branch in innumerable crystalline patterns. Existence pulsates with creative discoveries as we are delivered over to a sweeping movement beyond ourselves. Creativity itself seems to follow this free-form growth. Associations reach out and interpenetrate as unique opportunities present themselves. Returning different each time, creativity sloughs itself and redounds. Creation simultaneously embraces and presses against barriers and divisions of every kind. This is what it means to be a creative agent -choosing, enacting, flowing like a spring. We are an “infinite ocean of effulgence” and these choices matter, given unceasing weight and force.

There are authoritarian strains that slither into our minds, offering us transcendence. They attempt to install their own process as the sole operation, attracting converts and changing them into vectors. The result is their world as the logos, of their opinions becoming the basis of shared reality. What is not discussed is that these beliefs and methods are a haphazard creation like any other. The construction of experiments, interpretation, and chance turns all contribute to the process. Anomalies make every situation unique.

However, what if we wish to return to the process to obtain another result? The author’s continued mining of their own potential creates their style. However, since these can naturally be limiting, the author may need to transform themselves again and again. There is always the chance of removing artistic limits and crashing the gates of what we had only assumed. Rekindling the act of creation is a fire that inheres in every form. The surface moves like a porous net, sliding us through into being, carrying us to the other shore.

Art is the minister of nature, nature is the daughter of time.
– The Chemical Wedding of Christian Rosenkreutz

Authors and musicians are not the only ones who can be considered creatives. We all create, in the sense that our actions take on their own life and effect others. Although meditation helps us dispense with a continuous, transcendent law, it seems that the more we notice the effect of our actions the more important they become. Our actions embrace all existence. Every cruel word or deed fashions itself into a crown of thorns for us to bear, nailing others to a possible cross of suffering.

We must take responsibility for the reality we are helping to make. The importance of ethical behavior in this regard becomes even more clear. Seeing events growing in time like a child, our ethical needs may change in an instant. Ethics emerges spontaneously, with branches into other configurations of experience. It is therefore important to question our own assumptions about the behavior of others, as humans are not carved out of our ideals. We cannot expect a person to act similarly in any given moment. However, if we look in the present to see the individual needs of others, we may have a better idea how to proceed.

In unbounded space, philosophy also takes on a different meaning. Since philosophy reflects on and engages existence, it buds out of dynamism, creating different ways of understanding. Other forms of culture help philosophy reinvent itself at each stage of development. Philosophy embodies the unbounded through a liberation of its own refractory potential. Explanations become multivalent, capable of changing themselves depending on one’s perspective and situation.

Philosophy can order or deform depending on its conceptual applications. The complexity of universal processes have no need for uniformity. Each person may have individual desires that allow for unique solutions. To create a “perennial” philosophy relevant for all times and persons thus seems unnecessary. Other elements of the cosmos may remain, eclipsed in unknowing, or utilized in unpredictable ways. Philosophy “opens the sieve to allow chaos in,” if chaos becomes a placeholder for disintegration and freedom past the bounds of our conception.

Unbounded space is this freedom at its purest. The universe consumes, alters, and expands its own connections simultaneously. These connections create unique spaces for diversity and accession, which we are able to partake in. This is the freedom found in ethics, philosophy, and any creative enterprise we set in motion. To find this freedom to create is part of our potential, as well as that of the unbounded, blossoming forth as time and space.


There is nothing
the impossible
and not God

– Georges Bataille (taken from The Thirst For Annihilation)

Schizoanalysis, also known as pragmatics, is an open-ended, creative system of experimentation outlined by Gilles Deleuze and Felix Guattari in their seminal philosophical/theoretical texts. They describe it as “a set of practices.” This set of practices pulls us further from our moorings and casts us out into unforseen vistas. Reality is described as a productive process, in which assemblages (diverse interconnections of matter/energy) spontaneously self-organize. This process is always becoming and never finished; creative dimensions emerge as this process continues and are strictly relative to the process itself. In the process of production, phenomena constantly come to fruition.

What the schizophrenic experiences, both as the individual and as a member of the human species, is not at all any one specific aspect of nature, but nature as a process of production. What do we mean here by process? . . . the real truth of the matter, – the glaring, sober truth that resides in delirium – is that there is no such thing as relatively independent spheres or circuits: production is immediately consumption and a recording process (enregistrement), without any sort of mediation, and the recording process and consumption directly determine production, thought they do so within the production process itself. Hence everything is production: production of productions, of actions and of passions; productions of recording processes, of distributions and of co-ordinates that serves as points of reference; productions of consumptions, of sensual pleasures, of anxieties, and of pain. Everything is production, since the recording processes are immediately consumed, immediately consummated, and these consumptions directly reproduced. This is the first meaning of process as we use the term: incorporating recording and consumption within production itself, thus making them the productions of one and the same process. (Anti-Oedipus, 3-4)

Dispensing with transcendent, all-pervading formalisms and staid absolutes, Deleuze and Guattari explore and mine the edges where theory begins to break down and fissure. Instead of becoming more rigid, we redirect the flows of matter/energy, pulling us further towards potentiality and what they term the “body without organs.” We experiment with different configurations of reality, always helping to connect and create. The ever-shifting panoply of form is referred to as “the strata.”

This is how it should be done: Lodge yourself on a stratum, experiment with the opportunities it offers, find an advantageous place on it, find potential movements of deterritorialization, possible lines of flight, experience them, produce flow conjunctions here and there, try out continuums of intensities segment by segment, have a small plot of new land at all times. It is through a meticulous relation with the strata that one succeeds in freeing lines of flight, causing conjugated flows to pass and escape and bringing forth continuous intensities for a [body without organs]. Connect, conjugate, continue: a whole ‘diagram’ as opposed to still signifying and subjective programs. (ATP, 161)

Matter/energy flows, and we are part of this flowing process.

We are not only enmeshed with all other life as our own stratum, but form dense webs of interconnections with all other phenomena. In this conception, we are what Manuel De Landa calls “intensive processes” and flows that constantly define and change our organism in each moment. The strata constantly flow into each other. Deleuze and Guattari’s concept of the rhizome describes how vast linkages between what appear to be divergent forms of life constantly form and fluctuate.

Each existent strata is riddled with lines of flight that can pull it further away from certain forms and towards a more open, wild space. These lines of flight link it to different strata, different ways of life and orders of being. This is the body without organs, or the plane of consistency, the vast sea of potential matter/energy that we actualize in the process of raw creation. It progressively “becomes different” and describes the flowering of space itself, leading to worlds within worlds.

We tap into the energetic potential of the Body without Organs and pull ourselves in the direction of new possibilities. This conception of reality as an open question is an extension of Deleuze and Guattari’s experimental approach to life and knowledge. Teleology is abandoned in the free play of energetic becoming in untold (and self-creating) dimensions.

At any rate, you have one (or several). It’s not so much that it preexists or comes ready-made, although in certain respects it is preexistent. At any rate, you make one, you can’t desire without making one. And it awaits you; it is an inevitable exercise or experimentation, already accomplished the moment you undertake it, unaccomplished as long as you don’t . . . It is not at all a notion or a concept but a practice, a set of practices. You never reach the Body without Organs, you can’t reach it, you are forever attaining it, it is a limit. People ask, so what is this BwO? But you’re already on it, scurrying like a vermin, groping like a blind person, or running like a lunatic: desert traveller and nomad of the steppes . . .
A BwO is made in such a way that it can be occupied, populated only by intensities. Only intensities pass and circulate. Still, the BwO is not a scene, a place, or even a support upon which something comes to pass . . . It is nonstratified, unformed, intense matter, the matrix of intensity . . . Matter equals energy. Production of the real as an intensive magnitude starting at zero.
(ATP, 150-153)

And from the work of Manuel De Landa:
The metaphor supplies us with a target for the theory of the virtual: we need to conceive a continuum which yields, through progressive differentiation, all the discontinuous individuals that populate the actual world. Unlike the metaphor, however, this virtual continuum cannot be conceived as a single, homogenous topological space, but rather as a heterogeneous space made out of a population of multiplicities, each of which is a topological space on its own. The virtual continuum would be, as it were, a space of spaces, with each of its component spaces having the capacity of progressive differentiation. Besides this multiplication of spaces, we need a way of meshing these together into a heterogeneous whole. Deleuze, in fact, refers to the virtual continuum as a plane of consistency, using the term ‘consistency’ in a unique sense, and in particular, in a sense having nothing to do with logical consistency, that is, with the absence of contradiction. Rather, consistency is defined as the synthesis of heterogeneities as such. (Intensive Science and Virtual Philosophy, 72).

I would now like to discuss how the metaphysical description of virtuality and its connections to applied science and chaos theory can be paralleled and creatively applied with contemplative practice (especially its aspects of depth psychology).  Our lives can express this spontaneous, free-flowing creativity in its very workings. This creative possibility is only unlocked once one begins to explore these concepts in an engaged way.

A common description of mystical experience is the realization that our experience barely scratches the surface of universal potential. Our senses, though varied and complexly detailed, are still limited. Something vast lies beyond this experiential island, in which we are immersed. We are all expressions of this immense Unknown. In certain intense experiences, old patterns break down, freeing us from some of our self-imposed constraints. This is a parallel of the process outlined in schizoanalysis, as we explore and experience new ways of becoming and being.

Trapped in a constricting tangle of language routines we tread a narrow circuit in the maze Nick Land

This is similar to the destratification process outlined in A Thousand Plateaus. Following a line of flight in our contemplative practice, we open ourselves to divergent ways of being. If our self-image is viewed as an abstract stratification over time (habits, patterns of feeling, etc.) we come face to face with the intensive processes that gave birth to and lurk behind that self image in the first place. This is the realm of the suppressed and unconscious.

Once we begin to meditate, we begin to understand more fully the limits of our surface experiences and self-constructions. Once we strip those protective layers away, we immerse ourselves in the swarm of the Body Politic, the seething mass of often contradictory desires, impulses, thoughts and sensations that make up our organism.

Coming to understand the often frightening aspects of our diverse natures, our self-image can begin to dissolve, as it is often unable to contain these strands of contradiction. This creates a wider space that emerges as we turn our attention inwards. This engages us in the direction of increasing degrees of freedom, and new potentiality.  Once this image, and all its attendant conceptualizations and meaning-making processes, begin to disintegrate, we can experience what Ray Brassier has termed “a crisis of meaning”:

Very simply, nihilism is a crisis of meaning. This crisis is historically conditioned, because what we understand by ‘meaning’ is historically conditioned. We’ve moved from a situation in which the phenomenon of ‘meaning’ was self-evident to one in which it has become an enigma, and a primary focus of philosophical investigation. The attempt to explain what ‘meaning’ is entails a profound transformation in our understanding of it; one that I think will turn out to be as far-reaching as the changes in our understanding of space, time, causality, and life provoked by physics and biology.

Over the past few years of extended meditative practice, I have felt this loss of an absolute meaning more and more acutely. However, I do not think that this is a negative, as it emerges inexorably out of the universe’s freedom to grow, develop, and become. Since meaning is not something that is handed down to us, we are free to create and develop our own. We can explore, via some of the concepts described in schizoanalysis, whether we wish to create new ways of life that are more in accord with our desired wish for meaning. This is not a strict injunction, however, and the question of meaning can remain wonderfully open, making room for possibility. Sometimes we may wish to change those concepts and create our meanings once again.

Mystics and ex-statics dissolve and create experience-ordering structures.
– Jess Hollenback

This is the beating heart of the koan Mu (“No”) shining and pulsing in all of creation.

Schizoanalysis is thus an open-ended practice and toolkit for breaking down our rigid personal barriers and constructions. We are drawn further into the constant proliferation of life and the universe, and are part of its ever-breaking wave. We can then see the vast potential for inventiveness and creative flux open in each moment, and explore various interlocking states of being. We recirculate the flows, and with every breath, word, and action, we create the world anew.

On Suffering

The fluid contingency of the world pulls us in unforseen directions. As much as we try to cleave to sensations and abstractions, the world constantly overspills our self-created boundaries. Throughout our lives, we create a self-image, exiling what we feel to be “other.” Traumas, socially unacceptable thoughts, and unwanted emotions lurk in the interstices and borderlands of our experience. All of this coalesces into the human experience of suffering.

Buddhism has given birth to one of the most lucid examinations of suffering in human history. This deep investigation of suffering shifts the human organism towards awareness of the ever-present nature and acceptance of suffering. In looking into this matter, our awareness and life bloom even in the shadow of sickness, old age, and death.

In examining his own experience, the Buddha laid out several key concepts outlining his process of self-discovery. They state that humans suffer due to clinging to experiences that cannot possibly stay permanent in the face of constant change. When we focus and place a priority on pursuing pleasure and negating pain, we chain ourselves to this endless wheel of becoming. Humans select a certain set of experiences as desirable and reject others. The Four Noble Truths are thus not only a systematic examination of our desires for sensual pleasure, but of our desire to push unwanted experiences to the margins. In recognizing this aspect of human existence, we cease to needlessly add to our sufferings when our experience is inevitably ruptured by physical and emotional pain, as well as the unknown developments of our lives. We more fully join the stream of life and plunge into its torrential waters. The Buddha finishes by outlining his Noble Eightfold Path, tenets for cultivating this kind of awareness and bringing it into one’s life:

The Noble Truth of Suffering (Dukkha), monks, is this: Birth is suffering, ageing is suffering, sickness is suffering, death is suffering, association with the unpleasant is suffering, dissociation from the pleasant is suffering, not to receive what one desires is suffering – in brief the five aggregates subject to grasping are suffering.

The Noble Truth of the Origin (cause) of Suffering is this: It is this craving (thirst) which produces re-becoming (rebirth) accompanied by passionate greed, and finding fresh delight now here, and now there, namely craving for sense pleasure, craving for existence and craving for non-existence (self-annihilation).

The Noble Truth of the Cessation of Suffering is this: It is the complete cessation of that very craving, giving it up, relinquishing it, liberating oneself from it, and detaching oneself from it.

The Noble Truth of the Path Leading to the Cessation of Suffering is this: It is the Noble Eightfold Path, and nothing else, namely: right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness and right concentration.

The importance of looking into one’s own suffering cannot be overstated. We can approach this deep question by a sustained and penetrating inquiry into our experience, to see this question laid bare for ourselves. We also go more fully into each experience of suffering, exploring its environs, probing its contours, its tastes and sensations. Here we discover a complex web of attachment and disavowal that makes up what we feel to be the core of our selves. Instead of perpetually running on the wheel of attempting to stabilize pleasure and avoid pain, and suffering when we inevitably fail to realize this, we begin to make a fundamental shift. This shift is increasingly out of the labyrinth of our own self constructions. This is the realization and possibility of freedom in our lives.

Equally important to the physical dimension of suffering is the conceptual apparatus that we impose on these experiences. The more we fully immerse ourselves in our pain, the more we notice how we change the meaning of that experience through interpreting it in certain ways. While continuing with my sitting practice, I began to notice how difficult it was to sit with my own pain. Upon looking at the experience myself, I not only noticed the physical experience of pain along with feelings of aversion, but also thoughts and concepts that flowed out of and reflected that experience. This includes conceptualizing the situation as negative or unwanted, and then feeding into the situation emotionally. This only makes the situation worse, as we cease to relate to the qualities of that experience and relate to and engage our gradually forming opinion of it. This is a spiral potentially without end as we stoke our emotional responses with our conceptualizing, feeding these aspects into each other.

The more we pay attention to this cycle, the more adept we become at subverting it and letting it go. We realize our complicity in our own suffering, and how our responses to it bleed out and affect the suffering of others. Changing the way we relate to our own suffering is one of the key insights gleaned from our meditative practice. When we can change this for ourselves, feeling each moment, we begin to notice how this shifts the patterns of our lives in new directions of acceptance, healing, and happiness. All our attempts to build rigid boundaries between the world and ourselves are doomed from the start.

The Great Way is not difficult
for those not attached to preferences.
When not attached to love or hate,
all is clear and undisguised.
Separate by the smallest amount, however,
and you are as far from it as heaven is from earth.
– Seng-ts’an

The freedom and contingency of the world and suffering are inextricably linked. We cannot pin down our experience into certain desired channels and expect it to conform. This is a living, breathing dynamism of which we are a part. Through the simple act of paying attention, we begin to open ourselves to that bottomless wellspring within our own hearts, and we touch the root and ground of our own existence. Through compassion to the rejected parts of ourselves we go more thoroughly and openly into our own suffering.

This compassion pulls us beyond ourselves and into communion with all humanity. This path of understanding the suffering bound up in our existence is the same path to liberation in this moment that we are all capable of walking.