Gratitude

In this Day the inner ear exclaimeth and saith: Indeed well is it with me, today is my day, inasmuch as the Voice of God is calling aloud.

— Tablets of Bahá’u’lláh revealed after the Kitáb-i-Aqdas

The assembly of students in the hall should blend like milk and water to support the activity of the way. Although now for some period you are either guest or host, later you will be buddha ancestors equally throughout time. Therefore, you should not forget the feeling of gratitude. It is rare to meet one another and practice what is rare to practice. This is called the body and mind of buddha dharma; you will certainly become a buddha ancestor.

— Dogen, ‘Regulations for the Auxiliary Cloud Hall at the Kannondori Kosho Gokoku Monastery’ (Tanahashi 2010, 39-40)

Communion

Inkling of the day: The time has come to lower our voices, to cease imposing our mechanistic patterns on the biological processes of the earth, to resist the impulse to control, to command, to force, to oppress, and to begin quite humbly to follow the guidance of the larger community on which all life depends.
That was written 32 years ago. Is it too late now?

Outlink of the day: David Bollier has for many years been researching the commons, and the practice of commoning in many places around the world. His recent book with Silke Helfrich, Free, Fair and Alive, presents it as an alternative to the extractive capitalism which has turned out to be ecocidal and pushed global civilization to the brink of self-destruction. The book includes a glossary of terms we will need in order to shift our understanding and think like commoners. One of them is communion, an old word redefined with the help of some other key terms (rendered here in all caps):

Communion is the process through which COMMONERS participate in interdependent relationships with the more-than-human world. COMMUNION shifts a person’s understanding of human/nature relations out of the economistic framework (e.g., “resource management,” or the commodification and financialization of “nature’s services”) into one that respects the intrinsic value of the nonhuman world. This fundamental self-awareness leads to feelings of gratitude, respect, and reverence for the sacred dimensions of life in the ways that human PROVISIONING is organized.

— Bollier and Helfrich (2019, 76)

Corpus

In English and many other languages, including Latin and Greek, the same word can be used for a living body or a dead one, even though the difference is crucial in terms of how we relate to it.

On the other hand, several esoteric traditions, including the Egyptian Book of the Dead, the Iranian mystics investigated by Corbin (1960), and early Christian texts such as the Gospel of Philip distinguish between two (or more) kinds of ‘body’:

[The master] was conceived from what [is imperishable], through God. The [master rose] from the dead, but [he did not come into being as he] was. Rather, his [body] was [completely] perfect. [It was] of flesh, and this [flesh] was true flesh. [Our flesh] is not true flesh, but only an image of the true.
— Gospel of Philip 68 (NHS, 174)

We might compare Philip‘s ‘true flesh’ with Walt Whitman’s ‘real body’:

Was somebody asking to see the soul?
See, your own shape and countenance, persons, substances, beasts, the trees, the running rivers, the rocks and sands.
All hold spiritual joys and afterwards loosen them;
How can the real body ever die and be buried?

Of your real body and any man’s or woman’s real body,
Item for item it will elude the hands of the corpse-cleaners and pass to fitting spheres,
Carrying what has accrued to it from the moment of birth to the moment of death.

Not the types set up by the printer return their impression, the meaning, the main concern,
Any more than a man’s substance and life or a woman’s substance and life return in the body and the soul,
Indifferently before death and after death.

Behold, the body includes and is the meaning, the main concern, and includes and is the soul;
Whoever you are, how superb and how divine is your body, or any part of it!
— Starting from Paumanok, §13
For Whitman, the ‘real body’ is the type which, like the type set by the printer, leaves its ‘impression’ on everything it touches. The printed copy of a book is but a token (replica, sinsign) of it; but it must exist in order for the act of meaning to occur. Likewise your soul must be embodied in order to manifest itself, but your living-and-dying body is only a temporary token of your real body.

Thich Nhat Hanh, in The Art of Living (2017), says that ‘we are not limited to our physical body, even while we are alive.’ He lists eight bodies that we all have: the human body, the buddha body, the spiritual practice body, the community body, the body outside the body (which is ‘present in many places in the world’), the continuation body (by which our thoughts, speech and actions continue to influence the world), the cosmic body, and the ultimate body (‘the nature of reality itself, beyond all perceptions, forms, signs, and ideas’). All of these bodies are real in the continuity of their presence: their interbeing is living the time.

Now

The value of a body stems from the soul.
The value of soul derives from presence.
Soul cannot live without a connection there.
— Coleman Barks, A Year with Rumi (p. 261)

Peirspicacity

Self is arrayed as the whole world.
— Dogen, Uji (Cleary 1986, 345)

What you are aware of, mindful with, is the entire universe, as far as you are presently concerned. Can you point out one thing in the universe that you are not aware of?

No, but you can surely think of things or events that you became aware of, things that surely existed before you were aware of them, events that you did not foresee, places you have never been, situations that did not concern you at the time.

So you are aware that there is more to the universe than you are now aware of, or will ever be aware of. You also know that some of your beliefs about it have turned out to be wrong, which leads you to believe that some of what you now “know” may also be wrong. The universe of your awareness is infinitely incomplete. Does that concern you?

Charles S. Peirce was thinking along these lines in 1913, a few months before his death, when he wrote that

what I am aware of, or, to use a different expression for the same fact, what I am conscious of, or, as the psychologists strangely talk, the “contents of my consciousness” (just as if what I am conscious of and the fact that I am conscious were two different facts, and as if the one were inside the other), this same fact, I say, however it be worded, is evidently the entire universe, so far as I am concerned. At least, so it would seem. Yet there is a wonderful revelation for me in the phenomenon of my sometimes becoming conscious that I have been in error, which at once shows me that if there can be no universe, as far as I am concerned, except the universe I am aware of, still there are differences in awareness. I become aware that though “universe” and “awareness” are one and the same thing, yet somehow the universe will go on in some definite fashion after I am dead and gone, whether I shall be the least aware of it, or not.
— Peirce, EP2:472
Life flows on within you and without you.
— George Harrison, 1967

Charles Peirce and George Harrison are both dead and gone now, and life flows on without them. It flows within you too, the little current of awareness, the entire universe as far as you are concerned, but a drop in the Big Current of Okeanos. The bubble of what you know embodies your concerns, and though it’s only made of surface tension, there’s no getting out of it while you live. At best you can take in the odd bit from beyond the barrier to make it a little bigger.

Peirce was thinking about this too toward the end of his life:

… I was many years ago led to define “real” as meaning being such as it is, no matter how you, or, I, or any man or definite collection of men may think it to be; where I use the long and awkward phrase in order to avoid all appearance ​of meaning ​independently of human thought. For obviously, nothing that I or anybody ever can mean can be independent of human thought. That is real which men would eventually and finally come to think to be absolutely necessary to be thought in order to understand the truth, supposing the existence and advance in knowledge of the human race to be continued without any limitation, though I cannot pretend that I have as distinct an idea of exactly what that means as I could wish. But, alas, there seems to be a principle as inexorable as that of action and reaction condemning those creatures who enjoy the privilege of perpetually learning to find their outlook forever confined within a sharply drawn horizon, a confinement the more exasperating for the fact that they have only to exert themselves sufficiently in order to enlarge it while leaving it still a prison-wall.
— Peirce (R 681: 35–36, 1913) quoted by Lane (2018, 193-4)

What does it mean to suppose ‘the existence and advance in knowledge of the human race to be continued without any limitation’? Certainly not to believe that human life will never end, or that human knowledge will be forever advancing. It means to imagine what it would take for humans to finally ‘understand the truth,’ knowing the finality to be imaginary.

As for the little current, what does it mean to suppose you’ve been selected for a secret mission? It means to imagine that your life has a definite purpose. Why would you do that?