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IN PHILO-SOPHICAL PRACTICE

One of our central tasks in the philo-sophical process is to investigate the structure of our perimeter, or “Platonic cave.” In the first stage of our philo-sophical journey (see lessons 3-7), we do this by analyzing the main conceptions that make up our “cave,” and exposing the network of concepts (ideas) of which it is composed. For example, I may discover that a central theme in my world is a clash between freedom and obligation. Or, I may discover that my relationships with other people are based on the concept of a game – a sequence of moves, manipulations, strategies, winning and losing.

But in the second stage of the philo-sophical journey, it is time to investigate these conceptions from a wider perspective, from the perspective of broader fountains of insight and understanding. To do this I must go beyond myself, beyond the boundaries of my perimeter.

For this purpose I can contemplate on the conceptions that constitute my world, or on specific elements in them (concepts, assumptions, contradictions, etc.). I may, for example, contemplate on the concept of freedom, or the concept of the other person. I may contemplate on these concepts not only as they are seen inside my perimeter, but also in their broader range of meanings and implications. I can, for example, contemplate on Marcus Aurelius’ description of freedom, on Sartre’s discussion of the Other, or on a love poem. I may also contemplate on a relevant event that happened to me, or even on a specific feeling or reaction which I (or somebody else) recently displayed.

In contemplating on these topics I avoid formulating judgments and opinions. To the extent possible, I avoid taking sides, accepting theoretical assumptions, or identifying with specific approaches or perspectives. I do not judge which view is correct or incorrect, but open a space where every “voice” is welcome. I open myself to the broad horizons of meanings, to the rich symphony of “voices” of human reality, and let them speak in me. Consequently, I am no longer thinking ABOUT reality, but WITH it, from it, nurtured by it.

This is, then, the meaning of going beyond my perimeter: Not abolishing my perimeter, not modifying it to make it more comfortable, but rather opening an inner dimension of understanding which is not from my perimeter and is not limited by it.

EXAMPLE

Kurt is a very sociable person. But recently, in quiet reflective moments, he feels that despite his many friends, something is missing in his friendships. One day an astonishing thought crosses his mind: “The truth is, I am lonely.” This thought confuses him. How can he possibly be lonely with so many friends? Nevertheless, after a while he starts detecting a certain kind of thirst in his soul. He realizes that his intense social activity leaves him empty. Something is definitely missing.

Kurt speaks with the philo-sopher Linda, and the two discuss his relationships with his friends. Soon Kurt realizes that his way of relating to others does not allow intimacy and does not enable sharing personal feelings and thoughts. In fact, he treats his conversations with others as if they were a game: a competition of witticism and jokes, where each one tries to say the last word.

After several meeting with Linda, Kurt feels that the general scheme of his perimeter is more or less clear. He now has a map of his attitude to others, centered on the concept of game.

“So what do I do now?” he asks Linda. “These games I play are very bad. I wish I could stop them, but I don’t know how. They are so destructive, and childish too.”

“Wait, Kurt, don’t judge yourself so quickly. Let’s first try to understand what these games can teach you about yourself. Let me suggest an exercise you can practice during the next few days: Contemplate on your games. Forget your opinions, forget what you think is good or bad, just keep your games in your awareness. Just contemplate.”

“What do you mean by ‘contemplate’? Do you mean analyze?”

“No, don’t analyze. I am talking about something much simpler: simply keep your games in your mind. Let the idea of relationships-as-games float in your awareness. Let it be the way it is, and listen to what it says to you. Can you do this?”

“I can try. But what if my mind starts analyzing and judging? I can’t always control my thoughts.”

“Don’t worry about these thoughts. If they come, don’t pay attention to them.”

A week later Kurt meets Linda again. “A first,” he tells her, “nothing much happened. Every time I remembered the task you gave me, I brought my games to my mind. But usually my mind started analyzing and judging. This was frustrating, because I felt that my thoughts were repeating themselves again and again, and going nowhere. But several times things were different. I found myself looking at my relationships – no, I was not LOOKING AT but BEING WITH my relationships. This was a very special feeling. I felt I was allowing myself to be the person I am, and letting my relationship be what they are. And I could see them very clearly, what they are, what they mean.”

“What did you see?”

“It’s hard to describe. It’s like the difference between hearing about an animal and actually seeing it, playing with it, being with it. I could see how I play with my friends, how the game develops, how my thoughts respond to it, how it arouses certain feelings in me. I realized how my relationships could have been different from what they are. I could see that there are many kinds of relationships. Then, certain events came into my mind and I could see and understand them very clearly. It was like a symphony of insights. And whenever this happened, I was no longer stuck in my game. For a few moments I was bigger than my games.”

EXERCISE

Although contemplation is not the same as meditation, we can use meditative exercises in order to facilitate our contemplative attitude. Of course, an exercise is only an exercise. It is limited in time, and it is separated from everyday life. The goal of contemplative exercises is not to achieve wonderful experiences, but to broaden our attitude to life. The true test of a contemplative exercise is what happens afterwards: whether it can help us be contemplative later, in the street, at work, with our family.

Contemplative exercises usually consist of two elements: First, we use some meditative technique in order to quiet our mind, bring ourselves into a listening mode, and create a clearing. Second, we focus on some relevant topic – a text, an idea, or an experience - in order to invite understandings into our clearing. Meditation alone, without an attempt to understand, is not contemplation.

Here is one of many contemplative exercises you can do:

First, choose a concept that is central in your perimeter (e.g., “power,” “I should,” “I am at the center,” etc.). It helps to recall the way this concept is related to your everyday behaviors, emotions and thoughts.

Next, find a brief text, of two or three paragraphs, that is related to the concept you chose. The text need not express your opinions or attitudes.

Now, sit in a quiet place, in a comfortable position, and quiet your mind. To do so, you can do a meditation, such as the following one in which you imagine yourself going down from your nostrils, through your throat and stomach, to below your body. (This imagery will help you dissociate yourself from your usual patterns). Start by focusing your mind on your breath as it flows in and out of your nostrils. Don’t “look at” your nostrils but simply place yourself in them, rest in them. After three (or more) breaths move yourself (your awareness) down to the air movement in your mouth; after three more breaths to your throat, then your chest, then your stomach. (You can add more stations on the way.) From there continue further down to your hips (which normally reverberate with the breathing), and finally go further down to an imaginary point under your chair. At this point you are no longer in your usual place in your body (normally we feel as if we are located in our head and neck), you are no longer identified with your usual self. If thoughts or images enter your mind, simply ignore them and let them pass.

After about ten minutes, when you are “below” your usual self, start reading the text. Read it very slowly, word after word, much more slowly then usual. Let the words pass through you without trying to analyze them – in fact, without trying anything. Your attitude should be that of listening internally to what the text wants to tell you.

Now note a phrase in the text that attracts your attention. Stop and read it slowly again, then again several times. Pay attention to the understandings that might rise in you. Treat these understandings as if they come not from your usual self, but from hidden depths into you. Let them speak and do not interfere.

Finally, when you feel that the understandings have finished unfolding in you, try to summarize them very gently. Try, in other words, to consolidate them, if possible in a single sentence. After the sentence has been consolidated, write it down slowly and nicely on a piece of paper (in calligraphy, if you can).

LESSON 12


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