Stephen Batchelor explores his view that “the mystical does not transcend the world but saturates it”. For me, this discussion has a resonance beyond the ranks of ‘secular Buddhism’. The passage below is from his book After Buddhism: rethinking the Dharma in a secular age (1). I am attracted to his view of ‘the everyday sublime’ and for me at least, its relevance extends well beyond Batchelor’s specific context.
“Meditation originates and culminates in the everyday sublime … [It] is about what is happening to this organism as it touches the environment in this moment. I do not reject the experience of the mystical. I reject the view that the mystical is concealed behind what is merely apparent, that it is anything other than what is occurring in time and space right now. The mystical does not transcend the world but saturates it. ‘The mystical is not how the world is,’ noted Ludwig Wittgenstein in 1921, ‘but that it is.’
“As understood by Edmund Burke and the Romantic poets, the sublime exceeds our capacity for representation. The world is excessive: every blade of grass, every ray of sun, every falling leaf is excessive. None of these things can be adequately captured in concepts, images, or words. They overreach us, spilling beyond the boundaries of thought. Their sublimity brings the thinking, calculating mind to a stop, leaving one speechless, overwhelmed with either wonder or terror. Yet for we human animals who delight and revel in our place, who crave security, certainty and consolation, the sublime is banished and forgotten. As a result, life is rendered opaque and flat. Each day is reduced to the repetition of familiar actions and events, which are blandly comforting but devoid of an intensity we both yearn for and fear.
“To experience the everyday sublime requires that we dismantle the perceptual conditioning that insists on seeing ourselves and the world as essentially comfortable, permanent, solid, and ‘mine’. It means to embrace suffering and conflict rather than to shy away from them, to cultivate the embodied attention that contemplates the tragic, changing, empty and impersonal dimensions of life, rather than succumbing to fantasies of self-glorification or self-loathing. This takes time. It is a life-long practice.
“The ordinary sublime is our ordinary life experienced from the perspective of the fourfold task [NB Batchelor’s reframe of the Buddhist four noble truths JN]. …
- An open-hearted embrace of the totality of one’s existential situation
- A letting go of the habitual restrictive patterns of thought and behavior triggered by that situation
- A conscious valorization of those moments in which such reactive patterns have stilled
- A commitment to a way of life that emerges from such stillness and responds empathetically, ethically and creatively to the situation in hand.
“Understood in this way, meditation is not about gaining proficiency in technical procedures claimed to guarantee attainments that correspond to the dogmas of a particular religious orthodoxy. Nor is its goal to achieve a privileged, transcendent insight into the ultimate nature of reality, mind, or God. In the light of the fourfold task, meditation is the ongoing cultivation of a sensibility, a way of attending to every aspect of experience within a framework of ethical values and goals.
“As a sensibility, meditation enables us to cultivate an understanding of moment-to-moment experience much as we develop an appreciation of art or poetry or nature. Grounded in the body and the senses, we value an open-mindedness to what is unfamiliar, probe our sensorium with relentless curiosity, listen attentively to what others have to say, are willing to suspend habitual attitudes and opinions, and questions what is going on instead of simply taking things for granted. The disengagement of meditation is not an aloof regard (or disregard) but a perspective that engenders another kind of response to what is happening. And it begins with the breath, our primordial relationship to the fabric of the world in which we are embedded.”
- Stephen Batchelor After Buddhism: rethinking the dharma for a secular age New Haven & London: Yale University Press, 2015