“[N]either time nor place affects the fact that we are common experiencing human beings.” – Hamilton-Blyth, Sue. Early Buddhism: A New Approach: The I of the Beholder (p. 61).
The understanding is cross-cultural and perennial that we don’t live anywhere else but in or as our present experiencing; and that we can at least live well, if not flourish, by minimising our dissociation from present experiencing.
It comes as a surprise to some that what ‘present’ means can be debated; but I’ll leave it imprecise, for now. What’s not so contentious is the importance of sensory experience for flourishing; and, as you have seen, Buddhist culture includes “mental content” as a sensory dimension.
In the following, I refer these sensory dimensions collectively, sometimes as ‘experience,’ and sometimes as ‘experiencing’, and sometimes as ‘lifeworld.’ They represent the range of ‘happenings’ occurring in any moment or situation. Before I give a kind of model – that is, before I detail the ‘seven’ – to aid tracking the happenings of this open and yet precise sphere of Being, I want to give a picture of the power of such models, vis-a-vis death and deathlessness.
This contextualization will briefly introduce:
– the importance of personal experience in the context of Early Buddhist liberation;
– the concept of ‘lifeworld’;
– one’s individual world-within-the-world (loka);
– the nature of sensory life;
– the implicit order in one’s lifeworld (the presence of a greater responsive order, implicit in the ‘All’ of experiencing);
– mindfulness in the context of this non-conceptual aspect of reality, and its the open-ended flow;
– and, the power of Early Buddhism’s invitation to experience ‘space’
That should be enough of an introduction to what you are experiencing right now!
The Importance of Starting from a Non-Manifold Perspective
So, why did I consider this intro necessary, if the various dimensions of sense are here now and verifiable? Because usually we look without a context which would help us see the new. Have you heard about that great experiment about the gorilla on the basketball court (which I would say was an experiment in mindlessness, or mindless ‘relevanting)? It was carried out at Harvard University. (That’s not meant to be harsh, but descriptive of how we are much of the time.)
The experiments asked their subjects to watch a short video (see it here) in which six people pass basketballs around. The subjects were asked to keep a track of the number of passes made by certain of the people in the video. During the ball-passing, a gorilla walked into the middle of the action, faced the camera and beat his chest, then left. Half the people who watched the video, counting the passes, and did not see the gorilla!
Of course, that wouldn’t happen to you and I, would it? Or would it? What are we missing that is right here in front of our noses which we are missing moment to moment? The unbroken flow of experience might be the gorilla in our personal world. The intuitive, holistic dimension of experience is as invisible to the untrained person as that gorilla was to those subjects. What if what is relevant to us is limiting of life-opportunities? Would we know it?
Normally, we experience our various senses as broken up into separate ‘channels.’ However, it’s possible to experience them differently – as undivided; and as a result of such an experience, how we relate to the ‘world’ around is transformed. We realise that the ‘objective world’ and our senses inter-relate in such an inextricable way that we can’t actually tease out where our senses end and the world begins. This is the territory of the insight into interdependence of an everything in everything (ev-eving) kind.
The Nikāya Buddha emphasised that we need to know our sensory experience (including mind-states, remember); because, any sense that there is an objective ‘world’ to be experienced is directly dependent on our six (as he taught them) sensory processes.
The primary focus of Nikāya Buddha’s training was on immediacy, on how each of us perceives our personal world now; because to live wisely, we must know our experiencing as it actually is. His point was that what his teaching had to be tested by each of us, in the laboratory of this very body:
“Practitioners, do you not speak that which is known by yourselves, seen by yourselves, found by yourselves?”
“It is well, Practitioners! You have been instructed by me in this timeless teaching which can be seen here and now and which invites your testing; which leads to the goal [of inner freedom]; and can be understood individually by the intelligent.” – Mahatanhasankhaya Sutta (MN 38)
That’s the first point.