Tag Archives: existentialism

Jim Carrey Just Dropped Eternal Yogic Wisdom on the Most Unprepared People

“It’s a weird little semantic jump, and it’s not that far, but it’s a universe apart from where most people are.”

Jim Carrey, 2017

 

 

You are not earth, water, fire or air.

Nor are you empty space.

Liberation is to know yourself

as Awareness alone—

the Witness of these.

Ashtavakra Gita, 1.3

First & foremost, I don’t intend to validate “celebrity news” with this post. On the site where I most often encounter agglomerated news stories, the Celebrity section is laid out ahead of Finance. Since I’ve become old enough to want to read about commodity prices & shit Warren Buffet says, I have to scroll past thumbnail pictures of people who look so perfect I wonder if they even belong to my same species.

When I saw Jim Carrey’s uplifting smile in one of those thumbnails, I swooned. I clicked. I wanted to know whatever vacuous thing this celebrity columnist thought I needed to know about people I don’t really know.

It really helped that the headline said he gave an “emotionally heavy talk about ‘giving up hope’ during [a] rare public appearance”. As Robin Williams’ suicide reminded me, these slapstick comedians aren’t as one-dimensional as their typecasting made us think. (It also made their later films like One Hour Photo or Eternal Sunshine of the Spotless Mind so jarring that you could forget it was Aladdin’s Genie or Ace Ventura on the screen.)

The NY Daily News article went on to explain that Carrey spoke on a Broadway stage with Michael Moore. They got real. After quizzing Carrey about how he was coping with Donald Trumps’ presidency, Carrey went into his “emotionally heavy” stuff that apparently made people uncomfortable.

“Give up! Surrender to the idea that things are bad and yet still, from 3,000 feet up, we don’t matter,” Carrey continued. “Things are happening and we’re going to happen along with them whether we like it or not. But we don’t matter. … Once you lose yourself, you’re pretty okay. Just get you out of the way.”

Jim Carrey, 2017

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That quote was the gem that made me realize Carrey was tapping into some classic wisdom that modern society has since tar-papered over as ‘nihilism’ and clinicalized as ‘depression’. Had he said this in an ashram, people would have swarmed the stage to touch his feet or place garlands around his neck. But he said it on Broadway, in a country where at least 1 in 6 people are on a psychiatric drug.

The emotional red flag was vindicated this week, when Carrey appeared at New York Fashion Week. This time, the reporter was baffled and defensive about Carrey’s attitude in the midst of the grand event celebrating fashion icons. Carrey never missed a beat, his delivery so perfectly casual:

“Celebrating icons? Oh boy, that is just the lowest aiming possibility that we could come up with. Icons. Do you believe in icons? I believe in personalities. I don’t believe that you exist but there is a wonderful fragrance in the air.”

Jim Carrey, 2017

That last line was a straight-up Zen koan dropped on this unsuspecting fashionista. How else could E! approach that, besides by dwelling on how ‘strange’ it was?

“Why is the monkey not dancing when I ask it to dance?” they wonder.

Because the monkey has found a way out of the cage. But the good zookeepers at E!,  Entertainment Tonight and TMZ like to come out with their cattle prods to make sure the monkey gets back behind its bars for our entertainment.

There is the classic yogic aphorism that when you are ready, your guru will appear. Basically, you have to be in a certain state of preparation in order to receive the grace of the guru. Carrey is not a guru per se, but I think the principle applies here loosely—if you’re not ready to be enlightened, you will never find the means to achieve enlightenment.

Carrey even went so far as to explain himself in a follow-up interview, quite clearly and coherently:

“As an actor you play characters, and then if you go deep enough into those characters, you realize that your own character is pretty thin to begin with,” he said. “You suddenly have this separation and go: ‘Who’s Jim Carrey? Oh, he doesn’t exist actually.’ There’s just a relative manifestation of consciousness appearing, and then somebody gave him a bunch of ideas — they gave him a name, and a religion, and a nationality, and he clustered those together into something that’s supposed to be a personality, and it doesn’t actually exist. None of that stuff, if you drill down, is real.”

Jim Carrey, 2017

Holy wow! Rich white people pay tens of thousands of dollars to sit with enrobed wisemen who tell them the same thing. We get the fucking thing for free and can’t even appreciate it.

Yoga is a great exploration of identity. In fact, the system of yoga as described by Patanjali is entirely based upon stilling the modifications of the mind and going beyond false identities. Right off the top of his Yoga Sutras, Patanjali states:

At other times, when one is not in Self-realization, the Seer appears to take on the form of the modifications of the mind field, taking on the identity of those thought patterns.

(Yoga Sutras, 1.4)

The Self’s confused identification leads to suffering in its many forms. Modern day mystic Sadhguru Jaggi Vasudev expands on this sutra in his discussion about identity and prejudice:

“The moment you are identified with something that you are not, your intelligence is freaked. It will go in cycles around that. Whatever you are identified with your intelligence functions only around that. […] A prejudiced mind cannot see; a prejudiced mind cannot reveal the reality of life, that’s all it is. When I say prejudiced, it’s on many different levels. ‘No, no, I am very broad minded, I am not prejudiced.’ Well, you have a broad prejudice, you know. Your mind is functioning with a certain identity. Once there is an identity it is prejudiced.”

Sadhguru

Sadhguru oftens speaks about finding the separation between the seer and the seen. Patanjali reminds us that confusing the two is the essence of egoism and a major stumbling block to achieving self-realization.

Finding that space is not easy. Carrey explained his method for overcoming his suffering: “The fact is, going down the river of sorrow and suffering is the way to freedom.” Likewise, Sadhguru argues that darkness is a far greater possibility than light. Even more fundamentally, zero is the only infinite possibility:

The science of yoga is the technology to make ourselves into a zero because zero is not a simple thing. Zero is infinite, it is the very beginning of everything.

Sadhguru

Although I don’t think dipping into the river of sorrow & suffering is a viable method for many people, we have to acknowledge that there are many paths to the same place. Reducing Carrey’s method to depression or some other mental illness is infuriating. If Katy Perry can try to find her heaven in a mind-eraser Friday night, why can’t Jim Carrey find his heaven by facing his suffering in an honest and vulnerable way?

I don’t know the man, so I can’t say for sure if he’s coming from a place of self-harm or self-help. But on the face of it, in my unqualified opinion, between Carrey and the people reporting on him, there is zero doubt in my mind who truly deserves the ‘mentally ill’ stamp.

I leave you with one last quote from Jim Carrey. It ends happily, or at least peacefully. I compliment it with another Patanjali sutra to chew over.

While the activities of the emergent mind fields may be diverse, the one mind is the director of the many.

(Yoga Sutras, 4.5)

 

“Know that no matter what happens, this is not who you are,” Carrey said, according to People. “You choose the part you want to play in this life. I want to be a good guy. I want to do good things. I want to make people happy and I want to help out when I can. So you do what you need to do.”

Jim Carrey, 2017

 

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Cosmetic Dissonance (Parabens, Nuclear Bombs, and Alarm Fatigue)

I’m no psychologist or sociologist…but as a human being who pays attention to their body, mind, and emotions, I think it’s fairly obvious that there has to be some kind of fatigue associated with all the menacing shit we hear on the news.

After waking up panicked about whatever new horror looms, numbing would develop…an emotional callous. It’s the phenomenon of alarm fatiguea yawn in the face of a warning—a desensitization to the constant demand.

How many nuclear warheads and riots and stormageddons should a single individual endure in a lifetime? Based on the very few moments I happen to catch televised news in a coffee room at work, the answer is about 1 – 3 per day.

So it’s with some reluctance that I dare toll a bell.

A few months ago, I wrote about widespread environmental contamination, and how this poses a bigger threat than the headline-grabbing climate change.

In that short time, narratives about latent nuclear and race wars have moreso dominated the headlines (at least, here in North America)—and on the face of it, my argument about contamination affecting our ability to adapt to climate change is moot when faced with a nuclear winter.

IMG_1589

It’s a good counterpoint. If we can’t get along, it won’t matter how adaptable we are. Our ancestors probably knew the reality of this better than we could, and they still set out with war paint.

Sometimes humans can’t get along, and being the kind of species that can’t go alone, that means divisions and derision. In a tragic and nihilistic way, inflicting suffering on another—on anything outside of the limits of the sense-bound body—seems inevitable. We can’t feel “the other”. We can’t feel our hair and fingernails either, and look at what we do with them.

 2013-03-30 IMG_0070 

What do we do with our hair and nails? We tend to them, to try to get along with each other. We keep our nails short so that when wipe our children’s tears we don’t rip out their eyes. We keep hair out of our eyes so we can see danger/opportunity, to protect/enhance ourselves and our loved ones. Then perhaps a discarded shell, placed properly on a combed hairline for the perfect aesthetic effect.

Around 6,000 years ago the Egyptians (and arguably others for thousands of years before) added pigments to their skin and styled their hair into ritualistic art. In the last 50 years or so, cosmetics have grown beyond naturally-occurring rust to become industrial chemical processes that we happily slather on our lips, hair, and armpits

For many of those last 50 years, companies were able to use experimental chemicals on sensitive body parts, on the basis that no research showed acute effects, and that no research had shown long-term effects (because ‘long-term’ hadn’t happened yet).

Now that a generation of guinea pigs have marched towards their elder years with the benefit of other cool medical advances, we are finding a little bit of the ugliness beneath the pursuit of all that externalized beauty.

Whereas you might be absolutely (and rightfully so) terrified of a nuclear bomb, most of us wouldn’t even wince at the thought of lathering up with body wash in the shower, putting on make-up in the mirror, or putting on a cooling face mask before bed.

 

ninjajournalist
Apparently Marilyn went to obsessive lengths to maintain her looks, applying a “thick hormone cream to her face multiple times a day.” It caused peach fuzz facial hair to grow (Ninja Journalist, 2017)

 

But within (most of) these products, we wage a tiny nuclear war with ourselves. Parabens, for example, were just recently reported to be linked with poor semen quality, and were previously known to have estrogenic characteristics.

Keep in mind, these are also chemicals we knowingly add into products to suppress bacterial growth. It’s a process safety bonus, but essentially, the additive suppresses a life-form by disrupting membrane transportation or inhibiting DNA/RNA synthesis. It can’t be all that surprising that these have some detrimental effect, especially when their use is so widespread that it’s “[…] found in pharmaceuticals, cosmetics, pesticides, plastics, detergents, food, toys, and flame retardents,” according to the U.S. National Institutes of Health.

Not that I’m trying to worry you. Or trying to advocate for a ban or anything drastic. There are products which feature alternatives—grapefruit seed oil, for example. The oft-cited European Union ban was mainly based on preventing skin irritation in children, not on endocrine disruption or carcinogenicity. Research is indeed lacking.

It’s the dissonance of it that gets me, I guess. The tools we use to beautify ourselves also hobble us. Research may reveal that parabens are  like high heels, but invisible. They help aesthetically, but do nothing to enhance the system by their own mode of action, and in fact, may cause more harm than we have understood to date.

DA_ 0089
The Index (David Altmedj)

 

And then the poetry of the thing gets me. We quake at the rare thought of nuclear fall-out, but eagerly put out our hands if a friend asks if we want to try their new hand cream.

 Maybeand only just maybeand probably not evenbut just maybe, if we didn’t willingly subject ourselves to death by a thousand cuts for relatively minor comfort & convenience, we wouldn’t try to blow the whole fucking thing up.

But then again. This is just another alarm. It’s late. North Korea is talking shit and Trump is tweeting before sunrise again. On & on & over again. Let’s wash our hands clean of this thing and not worry about getting parabent out of shape.

Reading 2017 into 1886

I don’t particularly like to write in books. I know people who keep Foster Wallace footnotes in the margins of all their books.

Like most things, I have an exception: my Nietzsche books. They are fair game. Friedrich Nietzsche’s works, when not aphorisms, are dense–they are difficult to scan.

I read and re-read Nietzsche, the same way I mull Patañjali or the Bhagavad-Gita or Kerouac or Baudelaire.

The passage below struck me when I read it last night. It was hard not feel a it like Nietzsche was sitting on the other side of the sofa, sunk and uncomfortable in his Bismarck-era get-up, smoking all my ganja and rambling about decadence.

This excerpt is Section 242, in ‘Part Eight: Peoples and Fatherlands’, from Friedrich Nietzsche’s 1886 work, Beyond Good and Evil. This translation is by Michael Tanner in 1973; the italics are Nietzsche’s, the underlining is mine.

“Whether that which now distinguishes the European be called ‘civilization’ or ‘humanization’ or ‘progress’; whether one calls it simply, without implying any praise or blame, the democratic movement in Europe: behind all the moral and political foregrounds indicated by such formulas a great physiological process is taking place and gathering greater and ever greater impetus–the process of the assimilation of all Europeans, their growing detachment from the conditions under which races independent on climate and class originate, their increasing independence of any definite milieu which, through making the same demands for centuries, would like to inscribe itself on soil and body–that is today, the slow emergence of an essentially supra-national and nomadic type of man which, physiologically speaking, possesses as its typical distinction a maximum of the art and power of adaptation. This process of the becoming European, the tempo of which can be retarded by great relapses but which will perhaps precisely through them gain in vehemence and depth–the still-raging storm and stress of ‘national’ feelings belongs here, likewise the anarchism now emerging–: this process will probably lead to results which its naïve propagators and panegyrists, the apostles of ‘modern ideas’, would be at least inclined to anticipate. The same novel conditions which will on average create a levelling and mediocritizing of man–a useful, industrious, highly serviceable and able herd-animal–are adapted in the highest degree to giving rise to exceptional men of the most dangerous and enticing quality. For while that power of adaptation which continually tries out changing conditions and begins a new labour with every new generation, almost with every new decade, cannot make possible the powerfulness of the type; while the total impression produced by such future Europeans will probably be that of multifarious, garrulous, weak-willed and highly employable workers who need a master, a commander, as they need their daily bread; while, therefore, the democratization of Europe will lead to the production of a type prepared for slavery in the subtlest sense: in individual and exceptional cases the strong man will be found to turn out stronger and richer than has perhaps ever happened before–thanks to the unprejudiced nature of his schooling, thanks to the tremendous multiplicity of practice, art and mask. What I mean to say is that the democratization of Europe is at the same time an involuntary arrangement for the breeding of tyrants–in every sense of that word, including the most spiritual.”

The End of the Era of Blakean Patience

Just for the flair of it

we abandon the fairest before they plummet—

 

Before the end is done

it’s better to look like the clever one who seen it come—

 

Showered in shards of glass kicked up from your sandbox,

Running from the rain with hot slag in our socks—

 

Soon unblocked, like hips opening up in a squat—

Soon unlocked, like a juiced kumquat—

 

For now, stuck in your garden variety pot,

an heirloom fruit of the tomb fettered in thought knots—

 

A feral hairless ape who has finally heard enough,

who resides in the time to buy lace only to tear it up—

 

It’s the end of an era

and any end summons terror—

 

But there’s a secret sharer between the burning sensations

intercepting fate’s fishnets while we stroke our impatience—

Presence

I have been absent. This blog hasn’t had much of an update in some time, and I have no illusions that this is a bad thing.

Then again, I consider myself a writer—or at least I aspire to be a writer—and a substantial part of being an active, contributing artist in our modern society means having a presence.

Of course, that primarily means an internet presence. The flashy artists, the ones who show up in trendy magazines or are renowned in the lit scene, they live in big cities and can attend live events, buy drinks for fellow poets, or have a one night stand with that cute up-and-coming singer/songwriter. More than anything else they do, they show up.

More than anything else I do, I don’t show up.

I have a measly internet presence. Years ago, a woman wearing too much make-up laughed at me. How the fuck could I even be human if I didn’t have Facebook? It was a naïvely idealist view, at the time. Something I could roll my eyes at and dismiss. But since then, it has become more and more true.

Not that I feel any less human. In fact, in the past year of neglecting the internet—after too many years trying to coyly join in on the party—I feel more alive than I ever have. But then again, as the Millenials say (and let’s face it, Millenials will become the dominant force as Baby Boomers vegetate & die): if you did it but didn’t record it, did it happen at all?

None of it happened. Because life never happened. It is happening, or it is not. Anything besides what is currently happening is either memory or imagination. Life itself is an existential experience, a matter of the present—of being present—of presence—and there we are again, with that goddamn pejorative.

What really gets me about presence is Definition 1.1 in the Oxford Dictionary: “A person or thing that exists or is present in a place but is not seen.” That is essentially internet presence, although of course, with the narcissistic twist that the internet produces, this usage gets confused with 1.3: “The impressive manner or appearance of a person.”

The first definition speaks to something beyond the self, something beyond the senses. The second speaks to ego, the self, the senses. The way we interact with the internet is that: it’s beyond the senses, beyond the self, beyond the ego—and yet it engages the senses, the self, and the ego. It’s an empty egg, and we’re subsisting on an imagined yolk.

I prefer the first definition. I even take it to heart and let it expand: “A person or thing that exists or is present in a place but is not seen, heard, felt, smelled, or tasted.”

Then what is it?

I don’t know. Maybe that is what I am endeavoring to find out.