The Importance of Unanswerable Questions

Recently, I've been wondering what makes something contemplative. Having just finished the second book on Nalanda Miksang Contemplative Photography with my teacher, John McQuade, and having just finished a round of contemplative writing weekly courses, I am poised at a spot of post-immersion and contemplating what it means to contemplate.

I get this question a lot: What is the contemplative aspect of these practices? Is it that we only write about or photograph content that "seems contemplative"? That's too restrictive a definition, and if people are hoping to illustrate a feeling of contemplative-ness in either words or pictures, they quickly find out that is a misconception in these two forms. Does it mean calligraphy, flower-arranging, in terms of forms? No, we can even do contemplative, angry, Jackson Pollock-like painting, if it is does from direct experience and perception.

So there is one answer, from my tradition(s): contemplative practices slow us down enough to connect with what is actually happening, and create from that place. In Shambhala Art teachings we call it "Square One" - the open unknown before we create ideas or concepts. Returning to that in writing, photography, calligraphy - or dance, painting - even in conversation, is essential for maintaining the open-minded and -hearted quality of contemplative practice.

My co-author, John McQuade, expressed it this way in our upcoming book, The Heart of Photography (due out July 1):

This direct contact with visual reality and the experience of harmonization of eye and mind is the first contemplative connection: to be there, with the “there,” through the there. This sounds abstract, but it could not be more sensuous and direct. You actually experience what you experience as you experience it. 

In addition to this open state, or in complement to it, is the importance of unanswered - and unanswerable - questions. Often newer writing students think contemplative writing must be "philosophical" - e.g. ask a lot of questions, ponder big things. In some ways, that is off - you could be following your mind and writing down a lot of purported answers and opinions, and that would be very contemplative, in the first sense of the word described above in these traditions. But in other senses, that is right on. The key is being with not knowing. Being contemplative doesn't just mean asking, "Does God exist?" - it means being willing to not have an answer. Being contemplative doesn't just mean wondering about the meaning of life, it means knowing it is likely not fully knowable. It turns out the way in to these big questions is through little questions, at least as one of my teachers, John McQuade, and my co-author, also expressed:

(C)ontemplative practices are meant to help us find ways into these big questions. Contemplative practices are little ways, like rocks in the stream, crossing from one side to the other. Rock by rock, step by step, we cross over. These little ways do not provide direct answers to these questions, but they do provide a path for us to engage them...            Generally, contemplatives do not ask big questions such as “What is the meaning of life?” Instead, they investigate little inquiries, such as “What is color as color?” through felt experiences that explore questions like “How does color as color feel? How does it manifest? How is our experience of color? What difference does color make to a situation?” and so forth.

How is it that engaging the small leads to a felt understanding of the large? We cannot answer huge questions with our tiny minds - it turns out the color of things, the shape, the texture - whether expressed in words or images, movements or touch - actually is a drop from the larger, an excerpt with all the full meaning of the large questions:

This contemplative engagement is not religious or philosophical. It is working directly with your ordinary, everyday experience, to release you from stress and help you open to everyday appreciation. Bit by bit, on the rock path through the river, we cross over from claustrophobic habit to natural freshness, from stress to delight, from the thing world to the phenomenal world, from conventional world to ordinary magic, from confusion to insight and wisdom.

Keep an eye on our website for updates on how to pre-order/order your own copy of our new book, Heart of Photography. And in the meantime, you can find copies of our first book Looking and Seeing on Amazon, or, even better, buy direct from us on CreateSpace.

Keep asking questions you don't have answers for, by connecting with the daily details while keeping your heart and mind wide open to the unknown.

Grief Changes

I’ve been thinking about grief lately, as March 15 marked the 27^th anniversary of my dad’s death. This year, though I was tender – as I often am – I didn’t shut down as strongly. And whenever I do get caught up in the intense pain of the loss, I can finally find relief in Maitri practice (loving-kindness/metta/unconditional friendliness). For many years, the practice made basic sense to me but didn’t seem to budge my most fundamental struggles. Over time, however, my heart has opened up enough to want to be relieved of the suffering of believing I am alone in my loss, and so bringing to mind others who have felt grief like this gives space around my feelings, and a salve of support.

Receiving Generosity

Over the last few months, over 100 people gave to my Karuna Training Graduate Program fund. It was an act of giving based on little received in return - literally little - a 17-syllable haiku thank you. Their generosity has been gratitude for all I have given, or for the sake of giving, rather than reward. I was – and am - grateful. But I also experienced discomfort, a revealing of my own funky ego beliefs around money, giving, and receiving.

While everyone has given to me in love-filled ways in the last few months, I have not always received with clarity. I wanted to share some of the underbelly aspects of my experience. These have nothing to do with others’ generosities and everything to do with my hyper-independent identity, difficulty in asking and receiving help, and working with entitlement and privilege.

Coughing

I've fallen behind on blogging, especially here. I started a momentum of writing about my weekly writing classes after they were done, and lost that momentum. That happens. I am working with my Return community on that a lot - coming back, returning to our intentions, even when we drift off.

I am returning. I return today with a cough.

It's not an awful cough, not by my standards. As someone who has had pleurisy, bronchitis, pretty much everything but pneumonia when it comes to viral and bacterial lung crap over the course of her young life, this is really not much. The tail end of a head cold, a bit of an itch in the back of my throat. Mostly dry, not wet, not super loud.

But any kind of cough makes people notice you.

Where I Am - Weekly Class

(I decided to start doing these again this session and see if they are of benefit to others and myself. I take bits and pieces from conversations in classes, combined with nuggets of language - removing any identifying factors and changing necessary details to preserve anonymity - from classes. I used to do this more and it's a lovely way for me to gather all I got out of the classes, and have a place for everyone to see the collective wisdom and struggle I get to see each week.)

"Where I Am" is my favorite default prompt nowadays, borrowed from Natalie Goldberg via Saundra Goldman and her #continuouspractice group on Facebook. "Where I am" is a classically good prompt - it can be answered very directly, with description of your physical location, or it can be taken many different possible directions - where you are in your life, where your mind is right now, etc. It seems boring, simple - but it is multidimensional.