Ben's Blog

A few months ago, I had a dream that led me to start thinking about the religious, spiritual, and philosophical significance regarding the mathematical concept of infinity. Combining this with my never-ending interest in Russian and Soviet history and culture, Naming Infinity would seem like a perfect book for me. Just released in March, Loren Graham and Jean-Michel Kantor’s book was supposed to tell a true story of religious mysticism and mathematical creativity.

The authors of this book wanted to convey the idea “that a religious heresy [Name Worshipping] was instrumental in helping the birth of a new field of modern mathematics [set theory]” (5). What the book actually contained was a thorough history of early twentieth-century Russian mathematics through three people—Dimitri Egorov, Pavel Florensky, & Nikolai Luzin—who happened to be religious and were involved in the Name Worshiping religious ideology. Readers of J.D. Salinger’s Franny and Zooey were given a glimpse of what Name Worshipping is about through Franny’s involvement with the Jesus Prayer and the Russian mystical classic The Way of a Pilgrim (13). There was very little examination of Name Worshipping and analysis of the religious beliefs and mystical experiences of these three mathematicians or of any mathematicians in general in this book. Religion, spirituality, and mysticism were treated as a secondary trait of these scholars, reduced to a role of classification and identification, and not fully investigated by the authors.

Naming Infinity is really a history book that touches briefly on the math philosophies of these three Russians and the differences between Russian, French, and German philosophies of that time. These philosophies are interesting and helped me think and learn about some of the history behind the concept of infinity. However, I was looking specifically for the mystical connection that was not there. The history drowned this out and only left us with this short attempt at a connection between the math and mysticism.

It is not necessary to resolve the ultimate problems in the philosophy of mathematics in order to see that Name Worshipping—a religious viewpoint regarded as heresy by the Russian Orthodox Church and condemned by the Communist Party as a reactionary cult—influenced the emergence of a new movement in modern mathematics. In contrast to the French leaders in set theory, the Russians were much bolder in embracing such concepts and non-denumerable transfinite numbers. While the French were constrained by their rationalism, the Russians were energized by their mystical faith. Just as the Russian Name Worshippers could “name God,” they could also “name infinities,” and they saw a strong analogy in the ways in which both operations were accomplished. A comparison of the predominant French and Russian attitudes toward set theory illustrates an interesting aspect of science: if science becomes too cut-and-dried, too rationalistic, this can slow down its adherents, impeding imaginative leaps. (189-190)

If you had to give up one of your five senses, which one would it be?

I would have to deal with the loss of a sense through adaptation. However, there are some senses that would be more challenging to live without than other senses. There is also a safety factor to deal with, as each sense provides a warning system for one to avoid danger. Along with safety, there needs to be a recognition of those people that do not have a choice in being without a sense because no matter what I ponder here, I cannot fully fathom what it may be like to be without one or more of the following senses.

Putting those things aside for the sake of discussion, let’s see if I can figure this out.

Sight: I rely on sight probably the most of all the senses and probably cling to this one the most. Putting aside basic daily seeing, I do a lot of reading, watching, and looking at everything. Sight is a major part of a mindfulness meditation practice I do daily. I would have to do a major adjustment on many aspects of my life if I could no longer see.

Touch: This is probably one sense I do not think much about, so I could probably get by without it. However, since I do not think that much about it, I might miss this one the most. Perhaps I should work on being mindful of touch, since it will become a major factor in my Holistic Health practice.

Hearing: I do not have great hearing and I do crave quiet in what is a rather noisy world. However, simple sounds like a soft bell, nature, and a piano do deeply influence my being.

Smell: I can barely smell as it is, so this might not be difficult to lose. However, on those times I can smell something, it engulfs me and demands my attention. I tend to vividly remember particular smells and the circumstances that accompany those smells.

Taste: I could live without taste as well, though it might not be fun. As a lover of all types of food, I would have to let go of all those tastes I like to experience.

I would probably give up smell. However, this would greatly hinder my ability to taste. Therefore, it would be like losing two senses. Knowing that, I would probably choose touch and deal with an unknown quantity of loss.

What's your favorite Michael Jackson song? Bonus points if you share the video.

I think it has been over twenty-five years since I have watched this video. I remember this being one of the first videos I ever watched on MTV. For some reason, I am disturbed by his death.

Thich Nhat Hanh’s 2003 book No Death, No Fear is another in a long series of spiritual classics by the Buddhist monk. I have nothing negative to say about this book and can only offer four passages that show the essence of this book.

There’s a very funny story in the sutras. A woman left a saucepan of milk with her neighbor, saying: “Please keep it for me; I shall come back in two or three days.” There was no refrigeration, so the milk curdled and became a kind of cheese. When the woman came back she said: “Where’s my milk? I left milk behind, not cheese, so this is not my milk here.” The Buddha said that this person had not understood impermanence. Milk will become yogurt or cheese if you leave it for a few days. The person wanted only the milk of five days ago and refused to take the cheese. Do you think that milk and cheese are the same or different? They are neither the same nor different, but it takes several days for the milk to become cheese. With the insight if impermanence we can see the truth about the universe and all phenomena, the true nature of being neither the same nor different. (76)

The impermanence of all things is a critical understanding on one’s spiritual journey. Once a person learns how to look deeply and see the impermanence in everything, the fear and sorrow often associated with death dissipates. Seeing this impermanence also shows one how everything is both real and not real.

When the Buddha was asked, “What is the cause of everything?” he answered with simple words. He said, “This is, because that is.” It means that everything relies on everything else in order to manifest. A flower has to rely on non-flower elements in order to manifest. If you look deeply into the flower, you can recognize non-flower elements. Looking into the flower, you recognize the element sunshine; that is a non-flower element. Without sunshine, a flower cannot manifest. Other elements are essential, such as minerals, soil, the farmer and so on; a multitude of non-flower elements has come together in order to help the flower manifest. (35-36)

Hanh prefers to use the word manifestation instead of creation. Manifestation implies a transition from one form to another, whereas creation indicates something coming from nothing. Mindfulness involves looking at how everything manifests, including issues in both the physical and psychological realms. For example, people who suffer from a victim mentality can often work through their suffering when they realize how their issues are manifested in part by the decisions and choices they make.

Sooner or later the cloud will change into rain or snow or ice. If you look deeply into the rain, you can see the cloud. The cloud is not lost; it is transformed into rain, and the rain is transformed into grass and the grass into cows and then to milk and then into the ice cream you eat. Today if you eat an ice cream, give yourself time to look at the ice cream and say: “Hello, cloud! I recognize you.” By doing that, you have insight and understanding into the real nature of the ice cream and the cloud. You can also see the ocean, the river, the heat, the sun, the grass and the cow in the ice cream. (25-26)

This is an example of how to look mindfully into something. This practice can be done for anything.

We can use an example that is easy to understand, of a tangerine or a durian fruit. If there is a person who has never eaten a tangerine or durian fruit, however many images or metaphors you give him, you cannot describe to him the reality of those fruits. You can only do one thing: give him a direct experience. You cannot say: “Well, the durian is a little like the jackfruit or like a papaya.” You cannot say anything that will describe the experience of a durian fruit. The durian fruit goes beyond all ideas and notions. The same is true of a tangerine. If you have never eaten a tangerine, however much the other person loves you and wants to help you understand what a tangerine tastes like, they will never succeed by describing it. The reality of the tangerine goes beyond ideas. Nirvana is the same; it is the reality that goes beyond ideas. It is because we have ideas about nirvana that we suffer. Direct experience is the only way. (16)

Those of us that have had spiritual and mystical experiences know how difficult it is to describe them to non-spiritual people. Heck, it is hard for even spiritual people to convey the experience to other spiritual people. Spiritual and mystical encounters go beyond ideas and notions, including logic. This is why arguing about spirituality with a logician is fruitless and is often only an exercise in stroking egos.

However, this talk of direct experience goes beyond religion and spirituality. For example, my son and I can sit next to each other on the couch and look at the same cup sitting on a table and be looking at both the same cup and a different cup. This is because our experiences, although the same regarding the general viewing of a cup, are also different. Not only do we see the cup from different angles, but we also bring different biological, psychological, social, and spiritual frameworks to the cup viewing. We can also consider the properties of the cup itself: how the light hitting the cup is constantly changing, how the material that the cup itself is made from is slowly changing, the changing properties of the table it is sitting on, etc. It is impossible for him to see the cup as I do and vice-versa. It is also impossible for either one of us to see the cup the same as the moment in the time that just passed. Since we are constantly seeing different cups, it is impossible to either prove or disprove our experience or the existence of the cup itself.

Thich Nhat Hanh’s books constantly earn my coveted 5-Star Rating because they cultivate this type of thought and reflection.

In his book A New Earth, Eckhart Tolle quoted Krishnamurti talking about his secret, the essence of his life’s teaching: “I don’t mind what happens” (198).

This is essential practice for one to deal with suffering. Eventually, through an awakening helped by study and meditation, one can see the causes of suffering for what they are in the present reality. Once this happens, the need to cling to these causes of suffering dissipates.

Matthew 5:38-42.

You have heard that it was said, 'An eye for an eye and a tooth for a tooth.' But I say to you, offer no resistance to one who is evil. When someone strikes you on (your) right cheek, turn the other one to him as well. If anyone wants to go to law with you over your tunic, hand him your cloak as well. Should anyone press you into service for one mile, go with him for two miles. Give to the one who asks of you, and do not turn your back on one who wants to borrow.

It takes radical and complete faith to completely adopt the teaching Jesus is offering here. This faith comes from a person not minding what happens. For example, since I don’t cling to a belief of revenge or retaliation, I don’t mind offering both sides of my face to my attacker. Again, since I don’t cling to possessions, I don’t mind if they are taken from me.

How well do you think you know yourself? How well do others think they know you? Which is more important?
Submitted by SearchingForThatOnePerson.

Through study and meditation, I have learned and continue to learn who I am and who I am not. Although I feel that I know myself well, the process is ongoing since I am a being in constant change.

I really have no idea how well others think they know me. I tend to think they formulate their own opinions about me based on my outward actions and looks. Since I live an undivided life, my actions and looks accurately reflect my true being. Therefore, if they are mindful and pay attention, they know me quite well. If they do not pay attention and are not mindful, they do not know me well.

Neither is more important.

What do you tend to worry about in the middle of the night?

Let go of the past, let go of the future,
let go of the present, and cross over to the farther shore of existence.
With mind wholly liberated,
you shall come no more to birth and death.

Dhammapada 24.348

One of the first practices that diminished greatly when I became religious/spiritual was worrying. I realized that worrying is really a lack of being awake in the present reality. I learned that the past is fixed and unchangeable. I also realized the future cannot be certain. Logically, it is irrational to worry about something that either has happened already or has not yet even happened. Spiritually, worrying lulls one to sleep and prohibits giving the present moment one's complete attention.

Luke 12:22-32 (NAB)

He said to (his) disciples, "Therefore I tell you, do not worry about your life and what you will eat, or about your body and what you will wear. For life is more than food and the body more than clothing. Notice the ravens: they do not sow or reap; they have neither storehouse nor barn, yet God feeds them. How much more important are you than birds! Can any of you by worrying add a moment to your lifespan? If even the smallest things are beyond your control, why are you anxious about the rest? Notice how the flowers grow. They do not toil or spin. But I tell you, not even Solomon in all his splendor was dressed like one of them. If God so clothes the grass in the field that grows today and is thrown into the oven tomorrow, will he not much more provide for you, O you of little faith? As for you, do not seek what you are to eat and what you are to drink, and do not worry anymore. All the nations of the world seek for these things, and your Father knows that you need them. Instead, seek his kingdom, and these other things will be given you besides. Do not be afraid any longer, little flock, for your Father is pleased to give you the kingdom.

As in many areas, Jesus and Buddha agree about worry; it is not a fruitful venture. So how does one not worry? By letting go of whatever it is that you are desperately clinging to and trying to control, worries will not keep you awake at night. How do you let go? Study and meditation will help you be mindful and attentive in the present reality.

If you could ask your boss or teacher ONE question without any repercussions, what would it be?

I cannot recall ever being in such a situation. When I have a question, I ask it, regardless of the person. I examine the situation and word my question in such a way as to not offend or incite an extreme emotional response. However, I do not exalt people so high that I am in fear of what might happen because of my inquiry.

Fear can be a paralyzing response that can be dealt with when one sees what is really happening in a situation and inside the fearful person. When a person lives mindfully, they see the present reality in an awakened state. When one can see mindfully, fear from either blindness or blurry vision is eliminated. Mindfulness is cultivated by disciplined study and meditation.

Mark 4:35-41 (NAB)

On that day, as evening drew on, he said to them, "Let us cross to the other side." Leaving the crowd, they took him with them in the boat just as he was. And other boats were with him. A violent squall came up and waves were breaking over the boat, so that it was already filling up. Jesus was in the stern, asleep on a cushion. They woke him and said to him, "Teacher, do you not care that we are perishing?" He woke up, rebuked the wind, and said to the sea, "Quiet! Be still!" The wind ceased and there was great calm. Then he asked them, "Why are you terrified? Do you not yet have faith?" They were filled with great awe and said to one another, "Who then is this whom even wind and sea obey?"

The faith Jesus is talking about is a lack of mindfulness by the disciples to both see and hear the living message of Jesus Christ. This created fear for the disciples and continues to create fear even today among many who believe in Jesus. Believers of Jesus who act contrary to his teachings are afraid of his radical teachings of love and forgiveness.

Fear is paralyzing and often deadly. Thankfully, being afraid is not an involuntary emotional response: it is a choice when one is awakened to why they are afraid. Study and meditation help people wake up to reality. The disciples would not have been afraid if they had actually seen and believed in Jesus. We can also wake up and stop being afraid.

What is the most valuable lesson your father taught you? Bonus points if you show us your dad.

My father taught me many valuable lessons, too numerous to list here and all are too valuable to rank. These lessons are valuable in shaping the father I am today. Realizing that fatherhood is a full-time and lifelong job, I constantly think about what I say and how I present myself to the children. Everyday, I am setting an example of how a father operates in the world and I need to do my best to set a good example, based on how the fathers in my life have operated.

Father’s Day is also a good time to consider one of the simplest and most powerful prayer one can meditate on.

Matthew 6:7-15 (NAB)

In praying, do not babble like the pagans, who think that they will be heard because of their many words. Do not be like them. Your Father knows what you need before you ask him. This is how you are to pray: Our Father in heaven, hallowed be your name, your kingdom come, your will be done, on earth as in heaven. Give us today our daily bread; and forgive us our debts, as we forgive our debtors; and do not subject us to the final test, but deliver us from the evil one. If you forgive others their transgressions, your heavenly Father will forgive you. But if you do not forgive others, neither will your Father forgive your transgressions.

Today is also the Summer Solstice in the Northern Hemisphere. The Northern Hemisphere has reached its maximum tilt angle toward the sun, meaning the length and intensity of the sun’s light is at their peak today. As Jesus said in the passage below, we are all sources of light. Like the seasons, the intensity of our light varies and clouds occasionally obscure that light. However, we can take a lesson from the sun and be a consistent and quality supplier of light and energy for others (including ourselves).

Matthew 5:13-16 (NAB)

You are the salt of the earth. But if salt loses its taste, with what can it be seasoned? It is no longer good for anything but to be thrown out and trampled underfoot. You are the light of the world. A city set on a mountain cannot be hidden. Nor do they light a lamp and then put it under a bushel basket; it is set on a lampstand, where it gives light to all in the house. Just so, your light must shine before others, that they may see your good deeds and glorify your heavenly Father.

When was the last time you were disappointed?

The good renounce (attachment for) everything.
The virtuous do not prattle with a yearning for pleasures.
The wise show no elation or depression
when touched by happiness or sorrow.

Dhammapada 6.83

It is much easier for me to deal with disappointment when I realize why I feel disappointed in the first place. Typically, clinging to something (hope, desire, an idea, etc.) is at the root of the disappointment. Mindfully living, studying, and meditating have helped me maintain a balance to deal with the suffering of disappointment.

As the passage indicates, this cuts two ways--happiness and sorrow. The one idea often discussed and worked on is a balance to deal with sorrow. However, dealing with happiness in a balanced manner is also necessary to maintain perspective (avoidance of hysterical blindness).

This passage also is relevant. Solidity can be achieved through mindfulness cultivated in study and meditation.

Just as a solid rock is not shaken by the storm,
even so the wise are not affected by praise or blame.

Dhammapada 6.81