Several years ago I wondered whether or not I really did have a teacher, a "guru", somewhere out there that I wasn't pursuing in this lifetime as a matter of personal (possibly karmic) choice. So I did what any diligent and hardcore committed practitioner would do and started sending out mental signals to the universe asking whether or not I really did have a teacher, a "guru", somewhere out there for when I was ready to have a teacher again in some future lifetime. 

I didn't really expect any kind of sign or "response", skepticism prevailing, but just a little while later, I think maybe within the month, I got an email from an old college acquaintance I hadn't heard from in years saying she had a flash of intuition that she "needed" to contact me and tell me about her teacher; the Zen teacher she's found in this lifetime (I had no idea that she ended up on the Zen path).

I interpreted that as a response from the universe. Not necessarily that her teacher was my teacher (maybe so, but I still wasn't ready to pursue it), but that's how it would happen. When I was ready for a teacher again, it would just come my way by happenstance. Don't worry about it, it'll happen when I'm ready in a future lifetime (with chronic suicidal ideation the "future" is never in this lifetime). I haven't thought about it since. 

Not having thought about it since, I never gave thought about what type of teacher or what characteristics I would look for in a teacher, what criteria would make me accept a teacher. I guess I just thought it would come down to instinct and I think that was right, the best approach for me.

On February 5, I watched a video that showed up on my YouTube front page by a guru named Sadhguru. I know that was the date because I posted it on Facebook to mark the date I first came across his videos. It was just instinct, something about him, that I thought I should mark the occasion. I still don't know why he stood out that I should click on his video, I generally don't click on any guru-looking video that shows up on my page. 

I've watched a bunch, dozens, of his videos since then (many are in the quickly watchable 10-20 minute range). I don't agree with everything he says, but what's the point of a teacher if you agree with everything he or she says? Might as well be your own guru then (maybe my biggest problem has been that I've been acting like my own guru then). But it's not like I disagree with anything he says, at worst I'm skeptical but still open. Or I just don't know. 

Just about all of his videos, posted and re-posted across various sites (watch one video and recommendations abound thereafter), make me ponder something specific. That's unlike other dharma talks that I'll sometimes listen to just to have the words enter my ears and paying attention is optional. However, the titles indicate such a range of issues that some I'm just not interested in. He covers Buddhism and Gautama just as a small part of larger Hindu spiritual cosmology, perhaps befitting someone truly enlightened and therefore possibly unlimited in range. Nothing he says contradicts anything in Tibetan Buddhism and Tibetan iconography even affirms the wider view as represented in Hinduism. The Buddha, Gautama, is represented as the sage of the human realm. 

One thing I like about him are his "twists" on some points. Sort of like plot twists in movies when you realize something you thought was one thing turns out to be something else. And he makes things on the spiritual path seem so simple! And that feeling carries away from his talks, stop making things so complicated, it's really quite simple! Things he says are confounding but in a good way; enlightening in a way of feeling lighter after listening to him. 

When Luyen (pronounced "Lynn", should rhyme with Nguyen) contacted me several years ago, the universe may have been showing me how it would happen when I was ready for a teacher again. I don't think it matters that in a future lifetime I wouldn't recall any particular incidents from this lifetime. I think that's the sort of thing that can carry over as karmic seeds and germinate either as instinct or in response to encouraging conditions or stimuli (I certainly don't know how much of my instinct or experience in this lifetime is the result of karmic seeds from things that occurred in past lifetimes, i.e., to someone else). And coming across Sadhguru so close to what is looking more and more to be the end of my life may be the universe giving me confidence in recognizing a qualified and worthy teacher. 

I even came across a video covering people like me with a dubious relationship with the guru concept and sums up a lot of what I've been struggling with (and like chronic suicidal ideation I'm neither alone nor unique):

WordsCharactersReading time

WordsCharactersReading time

I was watching a dharma talk by a Tibetan lama on YouTube and during the Q&A, someone asked whether the dream state produces karma. I quickly intuitively answered out loud, "no", and then the lama matter-of-factly responded, "oh yes" and I quickly changed my answer to "yes". Not just because he said yes, but once he said yes it was easy to realize yes and why. So much for intuition.

My error was in too closely aligning karma with action and there is no acting per se in the dream state. If you can't act, you can't produce karma. That's wrong. Karma is rather the mental impression of all experience. Karma creation is the mind being impressed (seeded) with stimulus and karma manifestation is the form the impression takes through action when causes and conditions arise for it to manifest (germinates). That can and does happen in the dream state.

That night I had a dream that put not too fine a point on it. I don't quite remember the dream; a situation including my mother being in town and calling to ask to meet earlier than we had agreed and suggesting what I could do to make it earlier and that not sitting too well with me. I woke up and was able to identify various emotional reactions in the dream indicative of how my mind is karmically impressed. 

I remember feeling pressured. I remember being anxious, stressed, resentful, resistant. Those aren't things I feel these days in the physical world, possibly/probably/obviously/definitely because I've engineered my life to avoid scenarios whereby those feelings would arise and challenge me. I can brush off external pressure and anxiety. I can fool myself into believing I don't get stressed or anxious anymore because of mindfulness practice, but in the dream, there they were.

The key about karma and transformation is, of course, how you react to and handle situations (stimulus) that arise. The usual way of living life is thinking we are simply separate, individual agents accepting reality as it's presented. We have our experience and our feelings and we accept them exactly at face value and we react to them and outside factors in the myriad ways we do, generally unmindful that karma is at work at every moment and with every thought and feeling.

Part of mindfulness practice trains the mind to pay close attention to every moment and thought and realize how we perceive and react is karma. Collectively they are not isolated or separate incidents, but part of a continuum having come from something in the past and lead to something in the future. It works on the subtlest levels. If you're thinking about something and change your mind, that's karma. What you were initially thinking about was already karma, but then something from the past made you change your mind. It didn't come out of the blue from absolutely nowhere, and what you changed your mind to may influence something in the future in ways you wouldn't notice. The idea of being able to change your mind is karma. If you're the kind of person who finds it hard to change your mind, that's also karma; that came from something. These small karma examples can be translated up to bigger things in our lives, personalities and psychologies.

Experience is important for transformation. Dreams qualify. My attitude in my present world and avoiding those situations may be totally fine and acceptable in working to change the karma in the future. It is also karma. Being neurotically avoidant isn't great, but I don't think that's necessarily what I'm doing. Not that I have a great argument against that. But it does allow me to work on cultivating attitudes and perspectives to deal with difficult interactions with people in the future, whether this life or further on. It's not like I'm not challenged at all, after all I am who I am and the challenge is always here. My situation allows me to mull over interactions and cultivate best courses of action instead of being thrown into them for reals and failing by reacting with anger and negativity.

The ideal is to become a person who doesn't automatically react to negative stimulus with anger and negativity. There are people who are like that, I shouldn't wonder, where such a reaction is totally foreign. That's a great way of being. It's a wonderful way of being to always be able to see the light side of situations and laugh things off; to not groan about how I've got the practice all wrong, but to laugh and make light of my errors and set me straight. At the very least in that dream, I felt those karmic seeds that I no doubt have, but I didn't react. I didn't snap in anger or say anything snide or sarcastic. I think I didn't say anything, which is a good neutral starting point.

current status

Alcohol: I haven't quit completely since August last year when I had that great, wonderous, earth-shaking revelation for the umpteenth time that alcohol wasn't going to kill me and it therefore served no purpose. I was drinking almost a bottle of liquor a day with some beer in the mix because beer make happy. I cut down to a bottle every three days or less plus beer still in the mix because beer. The plan was to eventually totally get off the sauce, but that didn't happen because alcoholism.

That makes me question my mindfulness practice which believes quitting completely is not only possible, but even easy when mindfully applied. On the other hand, the reduced consumption (a schedule I've been on many times before in the name of cutting back) hasn't been making me feel like crap like the bottle a day did. There just hasn't been anything compelling to make me quit completely, but like my months at a monastery, now well over a decade ago, I theoretically could stop completely if I had to and not even think about it. Same as it ever was.

Sleep: Insomnia really went away with the reduced consumption of alcohol. Coincidence? The thing is that I've been on this reduced schedule of consumption before during years I've had insomnia, so they shouldn't be related. Psychological? I still always need music on to fall asleep with a timer set to shut off. Sleep is unsettled towards the end with multiple waking in the morning, but I turn on the music and reset the timer and that gets me back to sleep. If I don't turn on music, I don't fall asleep. Average 6 hours sleep with lights out between 1:30 and 2 a.m. and getting up in the 8 o'clock hour for morning sitting.

Exercise: It was full stop on even any thought of running and cycling since August last in the same realization as stopping drinking. Why am I doing this? So much effort and maintenance required, so much pain and risk of injury, so little satisfaction as performance declines. My bike is covered with dust and cobwebs, tyres flat. I don't even want to check how the last pair of running shoes I bought are doing.

Interesting how stopping exercise and stopping drinking are totally different things. Entropy working differently in either case. Or not. I'm kidding, entropy isn't at play at all (or is it?), but I'm realizing my jokes are too abstract, obtuse or just not funny. I realize now I should've been pointing out all along when I'm joking, which is even less funnier. Yes, that was a grammar joke. Yes, that was me pointing out that it was a grammar joke. Yes, it wasn't funny initially and even less funnier pointing it out. Oy vey.

Eating: Appetite has remained completely stable since August last. Faboo. Also alcohol related? Who knows? Maybe not. Maybe it was alcohol related at that time. Which still means it was. The Korean food obsession that started last November lasted until May or June when it relented. Literally Korean food almost every day. I still go for Korean when I think about it, but I no more have to think about where was the place I went least recently to decide where to go. Aigoo.

So what have I been doing? Reading and mindfulness practice has been the all-permeating focus. But mindfulness is more of a Zen thing and I've been playing and fiddling more with Vajrayana, so I should just say practice, mindfulness being a part of it. Pushing the teachings and my understanding the best I can without a guru. No great, mind-opening, satori-like breakthrough, but that's not a focus; not something I'm striving for. More slow immersion into my understanding with tangible, experiential moments of getting things. Applying whatever whenever, focusing on energies. Everything is energy. Energy equals emcee squared (on a total aside, to date there surprisingly has been no notable rock band that has named itself E=mc², but there was a white rapper who went under the name MC Squared).

K-pop girl group obsession and immersion has remained unabated. A lot of time spent watching YouTube videos. But with YouTube videos it's not just K-pop. I watch science lectures and documentaries. There's a "World Science Festival" channel where I watch videos on cosmology and astrophysics.

I watch a channel called "Asian Boss" which features vox pop videos in various Asian countries (at least once in the U.S.) asking people on the street about various topical topics. I think they edit videos for the most intelligent responses, which is refreshing and totally opposite of U.S. talk shows where they do the vox pop thing asking simple questions, but then air the most ridiculous, stupid-sounding people.

I also pay attention to a channel called "China Uncensored", which has sarcastic "news" videos about China-related topics, mostly pointing out China's hypocrisy and unfriendly or hostile relations with other countries. The sarcasm makes the outrage palatable. I like sarcasm, in case you haven't noticed. Wait! Was that sarcasm?! Was I being sarcastic talking about sarcasm?! Good grief. I'm having a crisis of (being) meta.

Back to the South Korea fetish, I follow a few South Korean YouTube vlogs. Apparently professional vloggers. They make money off of it. It's totally voyeuristic watching these people going through certain days they decide to video and narrate. I don't know how I feel about it. It's fascinating watching slices of these people's young women's lives, but it's not prurience. True, they are attractive but that's just the dressing, the bait, the aesthetic. It's the same with K-pop. I'm sure the boy groups are putting out just as good music as girl groups if it were just about the music, but for the pop genre, my aesthetic leans towards the girls. Same with golf, mind you. You couldn't pay me to watch men's golf, but I'll watch LPGA tournaments when sports channels choose to air them (NB: they won't if there's men's or motor sports or such boring bullshit to air).

It's the lives that interest me, the living life that they are doing which I'm not. The relating with other people, the moving through their cities/lives/world, neither of which I'm doing. They are reminders of what I'm not doing, what I may have used to have done when I was younger but don't even want anymore. And there is that tension between feeling I want to be a part of something and the reality that I totally don't.

Branching out of those videos, just recently I did a brief spate of watching videos of people showing their apartments in Seoul (still the Korean fetish). Again, it's just the look at and fascination of the lives going on. All those people doing something. Is there anyone doing the worthless nothingness I'm doing?

There's a class of apartments in Seoul that I don't think we have in Taiwan called goshiwon, which are tiny, basic apartments originally meant for students cramming for national exams. Mostly foreigners and students on a budget use them now, but they remind me of my ideal when I first moved to Taiwan. I wanted to live a simple hermit-like existence, and a goshiwon would've fit the ideal perfectly.

Now I look at my apartment and all the stuff I've accumulated and this is luxury compared to tiny goshiwons. This is my karma. I haven't torn myself and my ego down enough to deserve living in a goshiwon. I probably couldn't survive a goshiwon. I'd be like, "I gotta get out of this situation", and I could because I could afford it. I live in an apartment where I had the luxury of being an insomniac and baby it. Luxury of all my perceived problems without the added stresses of the perceived inconveniences of a goshiwon.

What made me think I could be a monk? I didn't deserve it. I haven't karmically earned it. My karma is still such "bad" enough that I tend towards comfort and luxury. In another life, I could easily become the hungry ghost my mother is in this life. That's the harsh possibility. Wow, that escalated quickly.

Last and least, since last December when cable TV went down for two months (I don't know if it's related; could be), I've been spending at least two hours a day with a bass in hand, plugged into my Korg PX5D and connected to iTunes and working on ear training along with K-pop songs. Why? I don't know. I'm not trying to do anything, it's not about making music or practicing bass or being a musician or anything. It may be closure to my discarded "musician" identity. I recognize now that I was never good enough to be a musician. I'm not talented, I never learned music nor got to know it, and I certainly never practiced near enough to be a musician. And if not any sort of "formal" musician, it behooves me to admit that despite my love of music and trying to make it, I was also not passionate enough to be any sort of musician.

Maybe it's an afterglow goodbye gesture towards musicianship. Ear training is one of those things I never got and never practiced as a skill. I'm just trying to see if I can improve my ear training, and that's it. It's not going to make me a musician, it's not going to make me know music. It's just training to listen to notes and develop a sense of what intervals sound like, where to go for the next note. I daresay it hasn't been a totally hopeless endeavor. It has been evidence that if I had started ear training early enough, in my teens, I could've been OK at it. I have good sessions where my fingers find the right notes without even thinking, and bad days where I feel hopelessly tone deaf and flounder about the fretboard hitting notes only after the second or third guess.

K-pop is particularly good for this because the songs are written by professional musicians applying theory, meaning there is a structure to the progressions, unlike rock which a lot is by feel and if theory is followed it's just happenstance. The theory-following structure makes a lot of K-pop predictable (they love their circle of fifths), which is good for ear training, but the writers are interesting enough to put in lots of twists and surprises to challenge ear training.

Ah, it all comes back to me. Another YouTube channel I pay attention to is ReacttotheK, a group of classical music students who react to K-pop. I generally avoid reaction videos as pointless and varying degrees of stupid, but it was interesting listening to people who know music, who pronounce "timbre" correctly, who know the difference between a piano, horns and an elbow, and had something intelligent to say about the songs.

Hearing them use music terms I recognize but have forgotten reminded me how lacking my music education has been, including ear training. That's what inspired me when cable TV went dark to at least try to do some ear training as a last gasp of musicianhood. I can grasp ear training, whereas I couldn't get music theory even if Kim Jong Un threatened to nuke Seoul unless I mastered music theory. I would pretend to try to do it and stall as long as I could to buy time for Seoul to be evacuated.

And bam, I found the gateway video that hooked me:

I reckon it's safe to say there was little material worth in my being on this planet. I have no problem with that. To me, to have material worth means to have some appreciable presence to others, some contribution to their lives. It's not a high bar. If you have friends, you have material worth. If you have one good friend, you have material worth. If you have family to whom you mean something aside from just being family, you have material worth. It's not hard to have material worth. I was ultimately not much of anything to anyone; didn't try to be, didn't want to be. I do realize I'm tailoring the definition to fit me.

However, to me, I suppose mindfulness practice and any insights gained towards transformation was worth traveling the path of this my life. Transforming anger to calm, chaos to quietude, craving to questioning, negativity to . . . not being so negative (that's the best I can hope for), etc. This is the important stuff as far as I'm concerned.

The process over the past however many years has been to become less reactive to what the world presents to me. It just is, so let it be just as it is. Don't be thrown by the throes of emotion regarding things that are uncontrollable and just aren't that important and will simply come to pass in time. I'm so glad I have nothing to do with that stuff. I'm also glad to have nothing to do with stuff that actually can be perceived as important and will not simply pass if not handled wisely and mindfully. Child-rearing, for example. All of it, as the mantra goes, none of my business.

I daresay mindfulness practice has been effective through the years. I've written about my failings and discrepancies, but those weren't conclusions as much as goals to overcome. And I do astonish myself by progress I may have made when I look back and recognize things I no longer react to nor am swayed by mindlessly.

On the other hand, I also recognized that I shouldn't get comfortable with the benefits of mindfulness practice, thinking I've accomplished something. There still always were pitfalls if I didn't recognize the weaknesses in my practice and the need to maintain a high doubt regarding it. If I slipped, it's a slippery slope.

Among the most important things, I realized, is to not think I've accomplished anything. It's important to keep in touch with my entire life prior to engaging in mindfulness practice and remember how immediate in this life I was an extremely reactive, emotional being like everyone else; tossed and thrown by what I perceived reality presented and thinking it real and important and doing plenty of stupid shit in the process. Like arguing. Or falling in love.

It's important because any accomplishments in one life may not carry over into future lives if they haven't been so inculcated as to become a part of one's karma. Like, well, falling in love. I don't want it, don't need it, but I can't say it's out of my karmic stream. In this life, I'm confident I wouldn't get attached or even react to something like that. It would just be something to observe and not be emotionally swayed. I think I'd just be amused by it at this point.

Anger, too. Anger is more dangerous because I know I can still be pushed to anger. It's immediate, virulent and as seductive as love. Nothing amusing about it. It takes moments and mindfulness to recognize it and shut it down. To be able to do so is an accomplishment, but it's not necessarily something that will carry over as karma into future lives. It can with disciplined and effective practice, but otherwise anger is part of the human emotional software package because on an animal evolutionary level, it does have its use.

To be safe, taking a tack of self-doubt, these sorts of mindfulness practice accomplishments are just for this lifetime. When this my brain structure ceases to function and karmic energy is transferred to a fresh, new reincarnated infant brain, I don't think my practice has been so good that those things like love and anger, etc., won't be reset to default. Growing up, anger will again be the immediate reaction to anger stimulus. And as any hormonal teen, lust and love will have their effect and attraction. I shalt fornicate again.

Finding the suffering they cause will be things that would have to be re-learned by the person the karmic energy ends up in (I almost worded it like it would be me, it would not). And realizing that kind of suffering is something not desirable is a completely different step to re-learn, not to mention the realization that it's even possible to try to eradicate it, that there's a choice. Maybe that's where my practice in this life kicks in and makes it easier for that person to realize. Hey, maybe my current life is exactly that model. I am this way because it's what someone cultivated before.

Karma may be thought of as being like a message in a bottle to future lives. Doing positive things and keeping a positive mindset is the equivalent of sending positive karma into future lives. There needs to be purity in intent. If you do good for the purpose of getting positive future karma, the karma is more about being manipulative or doing things only if there's a benefit. Sending positive karma into future lives is about transforming into a positive being who does good things as a result of being a positive being. But each incident of doing something good for someone else helps into becoming a positive being, so each incident can contribute to the message that will be sent in the bottle.

On the other hand, maybe you get angry easily and lash out at people and argue a lot. You can think of it as having inherited it as karma from someone who was just like you and didn't do anything about it. You can't blame them for it, your actions are your own responsibility. But if they had tried to work on emotional control and being concerned about the suffering they caused, that karma may have come to you like a message in a bottle and it would be in you to be different or able to change.

My finances are secure beyond my prior estimate of not lasting much beyond June. Several more stopgap months have been added with a possible scenario that could push things well into next year. Nothing of my doing. Same as it ever was. No looming anytime soon. No hands are going to be forced. We all know what that means. Well, that my hands aren't going to be forced, and I know what that means.

It means despite my intentions and aspiration, my life will continue to chug along for the foreseen future. And that "possible scenario" I mentioned I'm just gonna assume will happen with as much certainty as me not dying from some alcohol-related health failure.

If it doesn't happen? Great, we have loomage! And if I do die from some alcohol-related health failure? Great, plan B worked. When the aspiration is to die, not even laziness is a deterrent.

I'm pretty disappointed with myself, writing like this. Last August was supposed to have been the great wake-up rallying call to stop floating by on the conveyor belt of daily routine to get me mindlessly from day to day. I even cut back on drinking as a result of that revelation. In February I flogged myself for betraying my aspiration by attempting that humiliating failed money injection into my bank account. That said a lot.

And now it sounds like I'm resigning myself once again that since I don't feel the looming need to execute my life plan to die, I won't. No matter how I feel, no matter what circumstances I can point to about how it's different this time and need to do it, I've been through that before. I know it's a pattern. Past patterns of my behavior suggest I will continue to go from day to day on the conveyor belt of routine as long as there is money left; i.e., no looming. Because that's how lame I am.

I'm trying not to be defeatist about it. I still have my theoretical plan in place with a time frame, but the likelihood that I'll actually go through with it is doubtful to the point that it can be dismissed. This disgusts and frightens me. Sort of. Mindfulness practice prevents actually feeling those things as something real.

Actually, my mindfulness practice has gotten suggestions that this entire scenario is my path. It's not a test or a challenge whether or not I'll do it or not nor that doing it means success or not doing it is failure. It may very well be that is completely not the point. The point is to exist in it now and not be pulled by attraction or aversion one way or another. It doesn't mean to be lazy about it, either, like whatever comes happens and just accept it. That's lazy. It's more recognize what's happening, as well as my reactions, and focus a laser-like attention to it to try to realize this is the path in the most profound and personal way.

I feel that suicide is my chosen path for this lifetime? Fine, keep pursuing that instinct. I know from experience that's not going to go away. Circumstances arise which make me decide not to do it right now? Fine, it's not a problem. It's not cognitive dissonance. Or if it is, that's the path.

I have a Tibetan Buddhist book I've read many times over which has a title that I never quite understood, Confusion Arises as Wisdom. So many times I've looked at that title and wondered 'what does that even mean?' Recently I feel that I'm starting to get it intuitively, if not realizing it's obviously the simplest iteration of what's at the heart of Mahamudra teachings. The ontological or existential confusion that arises in our experience contains the wisdom that is embodied in everything in and around us and is constantly being taught and manifest. But no one would buy a book with that title.

I recognize the cognitive dissonance of feeling the need to commit suicide in this lifetime (at least) to further myself on my path, while also thoroughly not minding all the little distractions and enjoyments of living. There's this big thing I want to accomplish, but there are all these little shiny things I love. I'm not suicidal, but that's what I really, genuinely want to do. My life, all things considered, is pointless just living it otherwise.

There's the dissonance of thinking I'm on a certain path while rejecting the idea of finding a teacher to help me advance on that path. But there is likely no teacher that would accept or advocate my aspiration to commit suicide. Nor should there be, I'm not complaining. That's why I don't have a teacher. I've chosen this course and know I can't find a teacher, mentor or advocate to help guide me. I can't even find a friend to drive me, finding a teacher is quite out of the question.

But these dissonances hold the wisdom that I can learn from as long as I keep the core values in place, which is to not cling or be attached to anything attractive, and not to be averse to anything repulsive. Whatever else is going on around me is karma playing out, ignore it, not my business. Family? Not my business, ignore it. Where the money's coming from? Not my bidness, ignore it.

But even clinging, attachment, aversion and revulsion are confusion arising as wisdom, or perhaps neurotic dysfunction arising as wisdom in my case. They happen. But then also recognize that those things clung or attached to will need to be cut loose and let go. It's in their nature to happen and to be discarded. Things that are avoided and create aversion will still happen and must be faced and dealt with. In their nature blah, blah, blah.

I experience people in this city, life in this city, and I'm astounded by how rude people are in this city. Then I realize if anyone, I'm the rude one. I'm the asshole. How did I become such an asshole?

Am I such an asshole because I'm alone, or am I alone because I'm such an asshole?

Is it a matter of nature or nurture? If it's nurture, then I'm a rude asshole because of my upbringing; the result of my parents' poor parenting. I don't buy that. My parents were shit parents, but I don't put what I am on their heads. I could've risen above it. Their shit parenthood only reflects what shit parents they were. Not my decisions.

So nature – nature of an asshole – what does that even mean? From a Buddhist perspective, I think nature (personal, not "primordial") is about karma, what has been spiritually inherited; habitually practiced and inculcated until transferred from one lifetime to the next.

So what about my nature, my karma, has made me such an asshole? Is it my self-imposed social isolation but with access to internet and media that has rendered me so self-absorbed that I no longer have any connection or empathy, ergo a sociopathic asshole?

It's probably just how I feel. I may even be exaggerating. It very well may be likely that no one even takes notice of me and my dark clouds at all.

I've noticed common themes in my dreams lately. Like messy living quarters, even bordering on squalid. Disgusting floors, old buildings. Internal conflicts with other people in the dream that aren't confronted or resolved. General dissonance, chaos, mess. Dissonance with my environs. Dissonance with the absence of people in my life.

One recent morning, the feeling from the dreams was so distasteful that when I awoke, I finally didn't try to push myself back into a dream state even though I was having trouble sleeping. I was like, "fuck it, I'm not going back into that", and got up.

That's what I do when I have trouble staying asleep in the morning; when I can't just fall back to sleep and it's pretty much back-end insomnia. I can force my consciousness back down into a dream state, which is and isn't the same as getting back to sleep. When I wake up again, it seems like I was asleep, but it's not to be mistaken with restful sleep. It's very shallow and dominated by the dream state.

The nature of these dreams suggest that I'm obviously still disturbed by many things on unconscious levels despite mindfulness training and striving for Buddhist ideals of cultivating wisdom and compassion. No surprise there, since despite trying to cultivate transformation, I clearly cling to many negative conceptions and habits (karma).

I can still resort to being an asshole. Or if not overtly exhibiting asshole behavior, I act in a way that makes me feel like I was being an asshole. I was thinking like an asshole. I judge people by their behavior. In my mind I impose how I feel people should behave in this world on other people. Even giving someone a cold, judgmental stare is no good. And I did that recently.

I connect this with the dissonance in my subconscious. This outward hostility and judgment has very much to do with all the subtler levels of mind and stains them and makes them ugly. I need to make compassion and kindness more of a daily mindfulness meditation.

It has to be happening at every moment every day when I have to interact with other people even in the most superficial way. At every moment when I'm out, I have to be generating compassion to any and everyone around me. There can be no let up, even when I'm not interacting with anyone.

It's not easy. In the past, I've justified aggressive and asshole behavior by thinking of it as a "fierce" element which can be compassionate, especially when safety is involved. Sometimes being mean or presenting an illusion of danger alerts people of the need to pay attention, the theory goes.

But maybe that was just an excuse to allow primitive anger emotions to arise, despite being mindful of my emotions and claiming to myself I wasn't being angry. So many complex levels of conceptual thinking may be preventing progress. However I justify negative behavior, the bottom line is those excuses aren't in my job description.

My dreams are telling me something. I can't fool myself with sitting meditation and mindfulness practice and think there isn't a lot of ugliness in my karma that I can't work on. Even with limited time in my life, even with the implicit negativity of placing a limit on the time in my life, I can work on the ugliness and put compassion and positivity as a foremost meditation in my daily life.

Not to put too fine a point on it, the most recent interactions with my cousin have ended in disappointment. She leaves for Switzerland next week and we're not going to meet up before then. Shortly after my last posts in June, she left the country for the U.S. to her previous home in Sedona to do whatever she needed to do.

Ironically, after all that talk about helping and being there, nothing came out of my asking her to help me get my computer fixed. She mentioned her brother could definitely help me with that, but she didn't do anything to further that. She didn't jump at the chance to help me in the rare occurrence of me asking for help when in a disadvantageous situation (mind you, it's not the first time).

In July, the problem had grown to the point that I was asking her when she'd be back, leading off with whether she could help me get my computer fixed. We had a short exchange, during which she never mentioned helping me with my computer, and the content of our exchange had me calling her out that she didn't want to help, so nevermind.

Her then saying she'd help was the most insincere offer to help imaginable. It was so insincere that I can't even call it begrudging. A begrudging offer to help is more sincere than what she offered. A begrudging offer to help is sucking it up and realizing one has to do something.

Her saying she'd help was more like "uh yeah, whatever". I didn't even want her help after that and my former Chinese teacher hooked me up in two days with a repair shop that was half a block away from me. I pass it just about every day.

That was just coincidence. She knows what neighborhood I live in, but she doesn't know my address and didn't know the shop she called was so close to me. But that coincidence seems to underscore how useless my cousin was in this matter. Even if she tried, she couldn't do better than my Chinese teacher did without even trying.

My cousin contacted me two weeks after she said she'd be returning to Taiwan, long after my computer was fixed, giving me her brother's number and saying he was available to help me with my computer. She could have done that from Sedona in June, she didn't need to wait to come back to Taiwan if she wanted to help me.

I'm not close or in contact with her brother, but we're on good terms. There's no awkwardness between us. Even though I posit my relationship with him through her, he's still my cousin and we've never had trouble relating as such. If she sent me the same message in June, I'd have called him.

Needless to say, I blew my cousin off. I was disappointed in her. I wouldn't be surprised if she is disappointed in me for whatever reason. For blowing her off. For just responding, "That's OK, I got it fixed already. Look me up if you're in town". No, we weren't going to meet up before she left.

Mind you, we've disappointed each other in the past and we've always gotten over it. It doesn't directly affect any future contact we have, although I have doubts about whether we will have any future contact.

My funds won't last beyond next May and I doubt she'll visit before then. I have some reserve, but I don't plan to exhaust every penny, and I want to leave a certain sum for my landlord, her uncle, to make up for any expenses resulting from my disappearance, if it comes to that.

Basically I don't hold anything against my cousin for not wanting to help. In this matter, that is. She has been helpful in the past, in matters more convenient for her I suppose. If I profess to hope to cut karmic connections between us, then of course I can't hold anything against her. She did me a favor by not helping by . . . just lessening.

If she eagerly and effectively helped, I would have been happy and satisfied and thought of her in a certain positive, possibly attached, light. As she did it, I realize I can be just kind of "meh" about her despite our past closeness.

My cousin is currently in country. I don't have a lot to say about this. She's one of the last few people with whom I'm in contact. I had been looking forward to her coming up to Taipei for a few days, or even longer as she suggested was possible.

But after initial catching up, we ended up boring each other to death. She came up with her kids and of course they are her priority. I have no problem with them. I've known each of them since they were little mites and adore them in my own way*. But they have no recollection of me and naturally no interest and I admit I have no rapport with children.

In trying to converse with my cousin, there were times I'd start saying something with a point to make, but she would interrupt and hijack it and after that I felt there was no more need to try to make my point. She had her own point; no need to hear mine or for me to impose mine. She's preoccupied with her own situation and struggles with her estranged husband.

Nothing unpleasant, nothing negative, just blah; no connection. No effort or desire to meet up every chance possible.

So yea, I hope I can throw that connection away, which is certainly no revelation. If possible, I hope to cut karmic connections with anyone I've known or met (karmically) in this lifetime, and that has always included her (even if that's even possible or if I can be successful, it likely does nothing with karmic connections with people I haven't met in this lifetime, but still are connected to).

She did help me get my TV remote control issues fixed. Not in the way I hoped, but in the end it had to be done the way it was. But she didn't even try to respect how I wanted to go about it, which says something. Hopefully the past two months without a remote have sufficiently changed my habits so that I don't waste so much time channel surfing.

I don't know if she'll contact me again or whether we'll get together again before she leaves the country, but if she does I'll milk it to see if she can help me get my computer fan replaced. Temperatures in Taiwan are rising going into summer and as my laptop tries to cool itself down, it exacerbates the broken fan issue.

So I no longer consider my cousin a contact, someone with whom I can communicate. Madoka, no. Family, no. I don't expect to hear from my brothers ever again. Maybe my parents might try to call and I might take the call, but that would probably be an accident. If I suspect it's them, I won't take it.

The only person left is the casual acquaintance of my previous Mandarin teacher here in Taipei. We get in contact every several months and meet for coffee or go for a hike. It's just for several superficial hours that I can manage. That's my last human contact in this life.

I've taken cursory looks at my remaining bank account and calculate that I might have enough to make it to sometime next year. Do I want to even if I can? I'm really kind of tired of this all. I'm pretty much done. It's not depression. I don't have a reason (which is the only good reason to abandon a lifetime). But I have nothing left to offer to this life, and this life has nothing left to offer to me.

Eyesight is noticeably declining. I don't know for sure if it's glaucoma, but from computer screen to readings to general environment, it has become a consideration, i.e., not something to take for granted.

* The oldest, Pie (12), has overcome a karmic weight of childhood rage and lashing out, but under my cousin's care and upbringing has become stable and responsible. Gracie (10), my favorite, has always been a delightful, playful pixie and when I hear her speak now reminds me that years ago when she was beginning to talk she had the cutest squeaky voice. Eddie (8), has always resembled the Korean cartoon character Mashimaro and still does. He's a little buddha and I wouldn't be surprised if he turns out to be an incarnation of some past great Tibetan master.

WordsCharactersReading time

So my father had a stroke recently. And my sister-in-law's mother died recently. Illness, old age, death are naturally occurring sufferings in life, all becoming expected if not inevitable by the big bang of birth.

What attachment do I have left with people over there? My sister-in-law at least told me of her mother's death in a mass email. Nothing after that. I've already summed up the state of my relations with my brothers and mother. There's nothing to say about my father. He might die soon, he might recover. I hope he recovers, but that's a generic sentiment; there's no emotion involved in saying that.

I was being literal when I said that I'm just waiting to die, and they know nothing about my health and they're not asking, nor would I tell. I'm still not carrying my ID with me so if I die outside my apartment, no one's going to notice for months, probably long after the authorities require my John Doe (or whatever is the equivalent here) remains be disposed of.

Personally, I just can't bring myself to care about that or any effect my not caring might have on anyone. Part of me feels this exhibits a severe lack in compassion, but even wanting to develop compassion, this isn't something I can force. It's just not there.

There's no reason for me to ever go back to New Jersey. I can't imagine them asking me to come back for some vacation and my agreeing to it.

In fact, recently I've been wondering why I never pulled a Cindy on my parents. Cindy is my sister-in-law's oldest sister. Cindy is a medical doctor, has a supportive and present husband and two sons who seem to be turning out well in a normative way.

As the story goes, several years ago the mother made a comment on Cindy's weight and something just snapped. Mind you, from what I've seen there is no issue regarding Cindy's weight. But at that point, Cindy cut off all ties and communication with her mother. It was over, done. It wasn't about her weight, that was just a trigger for something long built up between them.

My sister-in-law hasn't always been able to stay out of the cross-fire. Not too long ago, there was some celebration for one of her children and she naively invited both her mother and Cindy, who baked a cake (on top of being a doctor, she's amazing in the kitchen). Apparently she was hoping for some rapprochement without any basis for that hope, and it ended badly. Cindy simply left and my sister-in-law went on her shit list.

When my sister-in-law told me the story, I sided with Cindy. What was she thinking? Since then, I've been open about my support for Cindy. Apparently I understood Cindy in a way that the other sisters struggled with. That aforementioned incident was a matter of respect, and my sister-in-law didn't show respect for either her feelings or experience. Cindy did not go to their mother's funeral.

I, however, had my own relationship with their mother, enough to perform a recitation of the Tibetan Book of the Dead for her after I got the news. It's not a reflection of what I think about their relationship. I don't think anything about their relationship, except that I accept Cindy's subjective view of it. I understand Cindy, but I had my own connection with their mother.

I absolutely don't know anything about the relationship between Cindy and her mother or how my relationship with my parents might be parallel or analogous. One thing I would like to point out is that Cindy did owe her education and career, even possibly any social or family status, to her parents' support.

My parents cannot claim even that. The previous blowout over the phone with my parents was partly about that. I had to spell it out to them that going to law school was the worst thing that ever happened to me. In their ultra-materialistic view of the world, they couldn't even grasp that concept.

I did make a principled decision not to blame them for my going to law school and I emphasized that it was the worst decision I ever made. I don't want that blame towards them in my karma. I want it cut if possible. I take full responsibility for my own life and decisions.

I didn't put any responsibility on them that it was something they pushed on me, even though without them I would never have even thought of going to law school. If they want to accept their role, it's up to them, I couldn't care less whether they do or not. It just is what it is.

The trade off is that whatever decisions I make about my own life now, including ever visiting them again or committing suicide, I really couldn't care less about their opinion or feelings about it. People do what they do, and there are always consequences.

Anyway, with no substantive, meaningful relations with people over there, I also have to let go of my relations with myself and my past. I've left my "relics" over there, but what would they care about any of that?

I guess I previously thought of my parents' house as a repository for my past. All the stuff that meant something to me or represented something of me is there. Photographs, CDs, instruments, books. I always assumed I would die before them and what happens to my stuff is not my issue. If they felt anything about me, they could do what they please with what I left behind.

But with my father's stroke, it becomes clear that they are also nearing death, and something is going to have to be done with my "stuff". And if I outlive them, then people are going to ask me what I want to do with my stuff.

Bottom line, it's all headed for the garbage. No legacy, no future influence. No one would care about what I left behind, or wonder what it meant. The instruments wouldn't be something available to the nieces and nephews if they take up any interest in music. No one there cares about my music collection or the books that were my education about the world. And actually, neither do I.

I had another odd dream that may suggest that my brothers and I have been siblings in past lives and that I may have been the eldest. The odd part is that instead of a random, unfamiliar setting, this dream was set in this lifetime during the 80s at my parents' house.

Of course, we had our established places at the dinner table. I came down to the dinner table as me, the youngest, and I sat at my oldest brother's place and started eating. Then realizing I was eating my oldest brother's dinner, I felt guilty, faux pas, and slightly panicked at what I should do.

Also interesting about the dream is that there was only one other dinner at the table, not two others. So even though the setting was familiar, it might have been a past life resonance of just two brothers and I was the older one. I was actually eating the right dinner.

My brothers, either one or the other or both, have been appearing in my dreams frequently as of late. Not necessarily with any specific impression that they have anything to do with past lives. However, just that they've been appearing in my dreams may suggest that these dreams may be past life resonances.

Of course, in this lifetime we have no particular affinity towards each other. We grew up fighting like dogs, and when the fighting stopped, the detente has mostly been only cordial, albeit kind and supportive when called for. Not much that can be called close. There has never been any going out of our way to meet up, nor any interaction just because we like each other. Truth to tell, I don't even know if we do.

It might support the suggestion that there is an aspect of karma that is out of our hands. Karmic attachments aren't necessarily a matter of choice, but a matter of course, driven by cause and effect. And in this case, if we are connected by karma, it's not necessarily positive karma. Negative karma often can connect people to each other. Even as little as habit can connect people by karma. Even if the habit is hating each other.

Other than that, something about my dreams I've started to notice, going back for quite a while, is that a subtle focus of a vast majority of them is a domestic scene; my residence, where I'm living. The characters change, the actual domiciles are totally different, and the action in the dreams vary widely, but on a subtle level, there is a focus on the living quarters.

There's always an awareness of the physical space, the rooms, the layout, the construction, the style, the decor. No opinion about them, just awareness of what they are. I'm not sure what to make of it. Maybe it's a reflection of the lack of home in my life.

I've never considered Taiwan home. Nor New Jersey, which if it was "home" when I was younger, it was always a hostile place. No people I consider home. I tried for home in San Francisco, but it was always undermined by dissatisfaction and the impulse towards suicide. 

So by my estimation I've been more or less useless and/or worthless to anyone in any meaningful manner for at least a good five years. Anyone who theoretically may make a claim against that, my response is that I haven't tried to be of use or worth to anyone. It wasn't my effort that made that so. I haven't made any effort for anyone else.

But even with suicide as my intended end, I'm still here now wasting space, creating waste, still contributing nominally to the economy by consuming. So selfish as I've established I am, what's in it for me?

The one unadulterated enjoyment I maintain is listening to music. With everything else falling away, I still listen to music almost obsessively. And it's so appropriate that my one last admitted attachment is to something so necessarily ephemeral. Whether it's a 3-minute pop song, a 10-minute prog rock or jazz song, a 30-minute album side, or 15-minute classical movement, the song ends, the enjoyment passes.

As such, it's easy. If you take it away, I have no problem giving it up. But if it isn't taken away, I indulge in it in all its harmless glory. Listening to and enjoying music never hurt anyone. It's still karma, I'm aware, and if I don't cut off the attachment aspect of it, it's something I'll still have to deal with in future lives in any one or many of innumerable possible ways.

Aside from that, I suppose I've just been reading to add to my selected understanding of the human experience on this planet through its history.

I may have reached the limits of Buddhist readings available in English through libraries and bookstores. I've bought available books that I've deemed important and I constantly re-read those. I maintain my personal mindfulness/dharma practice. Despite being of no worth to anyone else, that has been of worth to myself.

Early Christianity has been of interest, how it was formed and how it came to be what it is today. Looking at the history of early Christianity, it's surprising how it became what it is today, and not. Reading academic and scholarly studies of early Christianity, it's clear that modern Christianity is based on artificial mythologies; nothing or little based on teachings of an itinerant, apocalyptic Jewish preacher and probable miracle worker named Jesus.

But if it's all myth, how could it have become hardwired, literal fact of the truths of the universe for so many people? No one takes Greek or Roman or other cultural myths as literal. Of course it's far more complicated than anyone can sum up, but the brilliant stroke of having the Roman Fucking Empire take up the cause is probably of no little consequence.

I'm under the impression that Europe as a whole doesn't take Christianity as fanatically literal as the U.S. does. Many are very sincere about their faith, but there are also many who assume the supposed truths of Christianity because it's woven into the fabric of their culture. They don't question it because it's not important to do so. If they delved into the scholarship, they would probably be able to look at it critically, admit ignorance and agree with much of it.

I don't suppose scholarship will affect faith for at least another 500 years. It may be more than a 1,000 years before the scholarship is common knowledge and human beings can process it for what it is. I don't think the scholarship showing that Christianity has little to do with Jesus is any threat to Christianity.

Just because it's based on myth doesn't mean it's worthless. It has become its own institution and as much harm as it has caused, it has done a lot of good on the profoundest levels. It's just admitting that it's based on myth will be a hard pill to swallow for many, many generations.

Other histories I've read up on include Auschwitz, the arrival of the so-called Pilgrims, religious extremists possibly, on the Mayflower, the U.S. treatment of Lakota Native Americans and how their land was stolen, and the assassination of Julius Caesar.

The Auschwitz book focused specifically on that camp in the context of the Holocaust and embodies all the horrors one might expect. Poorly edited, though. The Mayflower book seemed pretty comprehensive and balanced. It doesn't seem to play politics and realizes that self-interest is the driving force in dire circumstances.

As for the Lakota and the Black Hills, it's impossible to stay away from the impassioned politics of the issues. As an American I sympathize with Native Americans, but certain white people will defend their actions to the end. My main beef about the book is that although it seems to sympathize with the Native American cause, it constantly refers to white people as "Americans" as opposed to the Indians, who aren't American?

I don't know why I got interested in the Julius Caesar book as soon as I saw it. Probably because it is such a famous historical event, and as much as the Roman Empire played in the development of Christianity, I was looking for insight into it.

I've written about this before. Several years ago my parents liquidated certain assets here and placed a bunch of money in my bank account. When the transaction was mentioned to me, I discerned it was "none of my business" – their money is their money, nothing to do with me – and paid no attention until a surprisingly large amount of money appeared in my bank account.

One day I went to withdraw money and glanced at the remaining balance, immediately saw something wrong and my first thought was that money had disappeared.

Containing a minor panic thinking that I might have been hacked, I walked away from the ATM and then looked at the balance again and realized I was looking at the wrong part of the balance.

The left side of the balance showed a single digit in front of a comma where there should have been more. What I didn't see right away was the right side of the balance and all the extra digits there. Money had, in fact, appeared. A lot of money.

Before that infusion, what I had left in my account would have long since run out. I would have long had to have made some decision about my life when my account ran out. The amount that was placed in my account, given my modest lifestyle, would have lasted me long after my parents' lives would be over.

But they put it in my personal account, which I interpreted as being mine to use. I don't know why they put it my account, they have their own account. I suspect it was because they could put it there and avoid . . . notice. By people who would have noticed if they put it in their own account and demanded a cut. Legally.

God damn it, if you haven't figured it out, I'm talking about the government.

I gather my aunt was in charge of the actual transaction. I don't know how she had access to my account information, but it's possible, and I trust and love her. I've also heard through the years that my parents wanted my aunt to spirit the money back, but my aunt refused and told them to ask me for it directly.

I've speculated that it goes against some code by my parents to take money from me. The only tenable redeeming aspect of any claim to passable parenting is that money flows from them to us, and not the other way around. Once the money was in my account, it looked liked mine, I treated it like it was mine and I've been able to live for years because of it.

It took them a while, but they finally straight out asked for it to buy some useless piece of property in Kaohsiung for purely sentimental reasons which they tried to entreat me to understand (I couldn't care less), and, of course, as far as I'm concerned it's their money. I authorized my aunt to do what she refused to do before.

I don't know how long what's left in my account will last. Not much more than a couple years, if even that much.

The relevance of all this?  Well, they've given me several years where I didn't have to make an ultimate decision on entering a monastery or dying. So I'll give them credit for that, although recently, this year, even that has become a mixed blessing.

I must admit that despite continuing mindfulness practice and quasi-urban-hermit-existence I've been becoming restless. I started having doubts about how long I could maintain doing nothing and being useless.

So this might all be perfect for me in the larger scheme of things regarding my path. The cash windfall was allowing me to be lazy and complacent, when really I need to challenge my attachment to life.

It also squares with the nature of our total relationship and what I hope can ultimately be a complete break in karma between us. Whatever karma brought us together is over. There is no mutual impression between us that will bring us together, contentious or amicable.

I don't know what brought us together in this life. I've entertained the idea that it was a complete accident, but it may have been something contentious. Whatever it was, it must have been some feeling, and any feeling is now gone. We tried, failed, you go your way, I'll go mine.

(Speculation on karma is pretty useless as it can go on and on with endless possibilities. There may be any level of karmic connection between me and my parents from none (accidental) to a lot (teacher-student), but the controlling karma might have nothing to do with them and actually be between me and my cousin or brothers.)

Ironically, I'm going to visit New Jersey for a month starting this coming Tuesday. The visit includes going on a cruise for a week with the whole brood; all siblings, in-laws and grandkids. The only reason why I agreed to this was in response and appreciation to the credit they should get for supporting my efforts, irregardless of their intention.

I think that still stands. They do get the credit for the few years they gave me where I just focused on practice. But the withdrawal of long-term support brings things back to reality.

Embracing and understanding death is supposed to be my mission and should be the most important thing to me. And their habit of wheeling and dealing with money is their karmic reality. I do what I do, and that's what they do.

Another morning of back-end insomnia. I set the timer on my electric fan to turn off after three hours. When I awoke, the fan was still on and I wondered why, and then it dawned on me that three hours hadn't passed. I looked at the clock and estimated that it was just about to shut off and it did within five minutes.

I hardly even tried to get back to sleep. I listened to one of my mix CDs then got to sitting.

I've begun a recitation of the Tibetan Book of the Dead, focusing on RiSe and EunB.

I used to, as part of practice, loop read the Tibetan Book of the Dead cycle. I don't know how many times I've read the thing trying to make sense of it in light of my scientific faith, which allows for quasi-logical spirituality (or quasi-spiritual logic) that hard science can't touch.

The last time I tried to do a recitation with a specific focus was in April after the Sewol ferry disaster in South Korea. It was less than a week through when I got a very bad feeling about it, purely intuitive. I felt that what I was doing could spiritually be doing more harm than good and I stopped. Maybe it was that I had no idea about the energies I was dealing with on such a massive scale.

On the first day for RiSe and EunB, just as I started there was a roar of thunder and rain started pouring down at a time of day that was totally unusual for recent weather patterns. I took that as a good sign.

I don't think I'm seriously reciting the book for them, I remind myself the recitation is for myself. If there is any efficacy in helping them, it's beyond my knowledge, figuring or belief. It is solely within my hope.

It's been a long time since I've written anything about the Tibetan Book of the Dead, and anything I've written before may be outdated by my constantly evolving thoughts on it. Or it may remain valid if it was at all valid in the first place, who knows?

The basic framework of the book, specifically the Natural Liberation Through Hearing chapter, is that after death, the mind separates from the body. The body is dead, and what is released is the unenlightened karmic energy "habits" of the deceased. The habits are primarily the ego, the sense of "I" and identity of who we were in the form of a naturally existing cosmic energy, something that pervades the universe.

This basic energy is what carries a being to their next re-birth as a cycle of nature. More specific in the energy is imprinted the strongest psychological baggage from previous lives. My favorite example to explain it is fear of spiders.

My theory being that my fear of spiders is from past lives of being bugs getting caught in spiders' webs and being eaten. Imagine yourself as a bug and getting caught in a web, and then imagine a spider relative to your size (the thing can be eight feet in size) coming at you to wrap you up in its web and sucking the life out of you

Bugs don't have the emotions that humans do, they don't have the analytical capability that we do. But when they're flailing in the web with that huge spider coming at them, there is something in their reaction. It's still energy, and that energy is karma that carries over. It's what we call terrifying and is strongly imprinted.

Lifetime after lifetime of evolution until reaching the level of acquiring a human body, that imprint is still there for the experiencing and analyzing. My brother hates cockroaches; so maybe he was a cockroach in previous lives and the imprint was something unpleasant. I think cockroaches are disgusting, but I don't react to them as viscerally as he does. On the other hand, I have an affection for cats, possibly indicating lifetimes as cats that were pleasant.

Getting back on track to what I was talking about, the physical body dies and the mind-energy is separated and released from it and enters a state of being the Tibetan Book of the Dead refers to as the intermediate states, the bardos.

The description of the experience in the bardos is like being in a storm, but without solid reality and an identifiable ego body, it's extremely disorienting and confusing. My recitation is a calling out to the energies of RiSe and EunB, but it's a call into a hurricane an ocean away.

Theoretically, having no exposure to this sort of practice or spirituality and being nominally Christian in this life, there's only a small chance that my call would reach them. Rather they would be buffeted by their previous habitual tendencies, experience and attachments and aversions within the storm of the bardos.

The hope is that my small voice does attract their attention. Tibetans describe the disembodied energy body of those deceased as experiencing a highly clarified reality. If my voice can cut through the storm, with no barriers of form or language, it's possible to hook them and bring them to my recitation. And if they can be just slightly touched by teachings of compassion, it might do worlds of good for them. That's the hope.

It's not an affront to whatever closely-held Christian beliefs they may have had. Personally, I think the Tibetan version as metaphorical, describing archetypes. There is the Buddhistic language and imagery, but they are just archetypes.

My metaphor is of a multicultural, multilingual nation living in a land bordered by a mountain range. No one thinks of crossing the range to see what's on the other side. But then one person decides to try and accomplishes it and sends back directions on how to cross the mountain range. But only people who understand that language can follow the directions. Anyone who speaks another language can't.

So it may have been that the "psychonauts" (a Robert Thurman term) of Tibetan spirituality investigated the death process and through reincarnations subsequently described the process. But the process is in Tibetan Buddhistic terms. It doesn't mean the experience is just for Tibetan Buddhists. It's just described in subjective terms. It's unclear what Padmasambhava, credited for authoring the Tibetan Book of the Dead, knew about other spiritual paradigms.

So so far I'm comfortable doing this recitation for RiSe and EunB. Through my days I try to remain positive and in times that I think of their deaths and that they're gone and start to feel sad, I try to transform the feeling into joy. Just something positive for them, that their memory doesn't lead to sadness but to joy. Joy that they existed and chased their dream and brought joy and entertainment to their fans and their industry.

So I wrote that I'm not suffering from severe depression like Robin Williams and that I don't even consider myself depressed. After I wrote that, I was out and about and realized how problematic those statements are. They're not untrue, but they're definitely not true. Part of me even thought those statements ridiculous.

Looking at the totality of my life (which only I can do) and my life philosophy (what I express), I'm OK with the idea of the possibility that I have severe depression.

Severe depression doesn't necessarily mean being always down, and includes meaning profoundly down. Robin Williams appeared to be up a lot in public, and I don't think he was hiding anything, but his depression was profound. It wasn't about being up or down, but the "depression", whatever it is, was a kind that was very deeply ingrained.

"Whatever it is". It's not necessarily depression, which implies down. Maybe it's more of some life trauma that affects a person's life but doesn't manifest all the time. The trauma could've been an early event that tainted one's ability to see the world any other way.

If you believe in reincarnation and karma, it can be something that had "carried over". That explanation would be, conveniently, for people who could absolutely not identify something in this life that would qualify as the trauma.

If this is in any way accurate, who knows what it was for Robin Williams? For me, parts may be karmic, but just in this lifetime it's very easy to point to my upbringing as a source of "lifetime trauma". Along with whatever karma, my childhood experience developed into a worldview whose bottom line was I didn't want to be here.

It affected everything. I evolved and developed and learned, but fundamentally that worldview or personal view affected everything. A lot of rolling with the punches went along with remembering I don't even want to be here. Even to not living a normative life or getting married or raising a family goes back to that. 

I attribute my ability to say I'm not depressed to mindfulness practice. It also contributes to my appreciating being here (non-depressed perspective), all the while not wanting to be here (ground state).

I think in some ways, mindfulness practice can erase a lot of psychological considerations. I admit I considered myself a head case for many years. Mindfulness practice is training to not get caught up in psychology and the games the mind can play with oneself.

It trains you to constantly watch and gauge yourself and catch yourself when something doesn't make sense. With the added teachings of wisdom and compassion, you try to assess things unselfishly and if other people are involved, with their viewpoint in mind.

So for me, a lot of psychologically based reactions have gotten thrown out the window because I realize they're not based on wisdom and ultimately not what I want for myself or others.

Like being angry at my parents. I still get angry at them (psychology), but I don't react to it and I just watch my own anger (mindfulness). I know that reacting based on anger is not going to bring results I want. I don't care how angry I am or have been at them, I don't want them to suffer now because of something I say. Making them suffer is not going to contribute to my happiness.

Same with depression; how I can say I'm not depressed and then realize that's a problematic thing to say? The feeling can come up, but then instead of "getting depressed", getting caught up in it, I watch it and point my finger at it and identify it as depression, and the depression gets a little embarrassed and slinks back a bit knowing I caught it.

Mindfulness practice also works against habitual behavior which also has a psychological basis. I watch family members acting out of habit, caught up in habitual behavior, and I apply that to myself, too. I watch what I do and if it's something I'm having a doubt about, like buying something for example, I'll ask myself if I'm just buying it out of habit or not. Unfortunately, that's just scratching the surface. Habitual behavior I'm caught up in goes so deep I probably can't even recognize I'm stuck within it.

I visited Audrey for the last time in Kaohsiung. She leaves for the U.S. on Wednesday, initially going with just her 5-year old son to find a place in Sedona. Her husband will bring Pie and Gracie to her later this month.

In these few months since she revealed her ordeal to me, we've probably spent more time together than in the almost eight years that I've been in Taiwan.

We haven't been close, cordial at best. But that's been good enough for us to connect in the end and end on a good note.

We spent the sunset hours at a solitary beach she frequented and in which she took solace when she was going through her ordeal. If all of my life were film footage I was editing into a film of my life, scenes at that beach would feature prominently towards the end of it (hopefully the end of the film is still coming soon).

It was a bit other-worldly. The important thing was her taking me to that place. We got there and immediately separated. The place had its own importance to her, but it had its own resonance to me that Audrey doesn't know about, having spent a lot of time at shores myself.

In this current lifetime, we're close; connected. However that closeness has been characterized by distance and pushing away against pulling together. And in the end, in light of our dual, practically simultaneous realizations in October, I think it's a happy end that we end our karma with each other.

The karma that pulled us together is done. The karma that pulled us together potentially held complication. It held attachment. It held us as two distinct beings interacting with each other. That's all done. It's no more.

In being special to each other, we are no longer special to each other. And in the pursuit of enlightenment, it's a good thing to lose attachments and to end karma, even to things that seem materially like good things.

Before the Music Dies

I have a few more cable channels thanks to my landlord upgrading the telecom around here. Shouldn't complicate things too much. I now have an extra Korean entertainment channel, expanded Discovery, news and HBO channels and Sundance Channel.

A primary gain from the extra Korean entertainment channel is a program which highlights working South Korean bands of various genres. With my recent unhealthy and unholy penchant towards K-pop girl groups, this program makes it clear that the Korean music scene is, in fact, more variegated and diverse.

Rock, live music, musicianship and people who are likely not so impressed by the international popularity of K-pop are alive and well in Korea, granted none of the bands on the show, albeit listenable and not terrible, have grabbed me. It's still good to know it's there.

And irony not missed, one of the first films I watched on the Sundance Channel was a documentary called Before the Music Dies, generally about the commercialization of the music industry in the U.S. The important point to me is that everything disparaging that is said or described about how bad music is manufactured in the U.S. is precisely how it's done in Korea.

The difference, I might defensively flail, is that there's no question about the nature of K-pop in Korea. There is no argument about art vs. commerce. I'm a fan of K-pop girl groups and not once has it crossed my mind that this is art or has integrity in any way.

K-pop idols are people who want to be performers, but don't have the artistic inspiration or wherewithal to make it on their own from the ground up. They have talents and are highly trainable. The entertainment agencies aren't interested in art. They're not trying to make good music. They only want to make money.

To the process vs. product argument, by process, K-pop is by definition bad music. As for product, as I've mentioned over and over again, I don't know why I like K-pop and no other manufactured pop from other countries. I put it to better songwriting, but that's hardly quantifiable.

I might mention, if I haven't already, it is essential to my fandom that I can't understand the lyrics, which I'm sure are so banal as to be insulting. That's a given. I'm only a fan because I can't understand the lyrics.

Another given is that if I saw the music collections of the celebrity idols of whom I'm a fan, I would cringe and wilt and scream in anguish to the skies, "whhhhyyyyy?!!!". I'm sure they listen to shit that I despise and would likely not be impressed by my music collection, either.

Mind you that's very different from musicians I genuinely respect. I would want to know their sources and I'd likely listen to and respect, if not personally like, what they listen to. Fuck, I don't even like Eric Clapton, totally overrated, but he's real enough that I'd totally be interested in who his influences were.

This is future life projecting. If the Hinduistic/Buddhistic model of reincarnation is somewhat valid, and if it is Korea to where I'm angling a rebirth, then maybe it's not a place that will be jolting or shocking towards my samsaric karma.

That is to say that if I am reborn in Korea, it would be the result of attachments and not-quite-enlightened views of being that would manifest, but I'd still be OK to find myself on my path. Penchant towards K-pop girl groups notwithstanding.

I recently re-bought the Robert Thurman translation of the so-called Tibetan Book of the Dead. There are four translations. The first I think is marred by Western-centric chauvinism, the second by Francesca Fremantle includes an incredible introduction by Chogyam Trungpa, Thurman's is the third and is very scholarly and professor-ly (he writes in an open-minded way, sometimes muddled, that really encourages "getting" the ideas from one's own point of view), and the fourth one is currently the most complete and comprehensive translation of the available cycle of literature.

I think I first picked up a used copy of this translation at some bookstore on 16th St. in San Francisco some 9 or 10 years ago. It was my introduction to Tibetan thought and methodology.

Robert Thurman ordained as a novice monk in the 60s, but before fully ordaining, he returned his robes (not an uncommon occurrence) and returned to the States and became a scholar on Tibet; professor of Tibetan Studies at Columbia University and founder of Tibet House, based in Manhattan. Father to Uma.

It was pretty mind-blowing back then and I marked up that book real good. I gave that copy to my cousin in 2004 or 2005. The last I heard, she hadn't read it and I'm predicting she won't until I die or disappear, presumed gone for good.

It's not quite as mind-blowing this time around as the ideas are pretty standard Dzogchen teachings, which I've repeatedly been exposed to through the years. I've also gotten more acquainted with Robert Thurman's distinct style, and I'm reading that more in the book now. Although there's still a lot to appreciate, there's very little I'm marking this time around.

There is an aspect I've been delving into that makes re-reading it now very timely. I don't always like Robert Thurman's choice of terminology, but there are concepts that I've been exploring that are clearly the same as what he explicates in his book.

The Tibetan methodology on death studies I might describe as personal scientific. It has been referred to as "science of the mind", but I don't think many of the insights can't be objectively verified scientifically. They can, however, be subjectively verified, following the methodology, but even as such, they cannot be dogmatically insisted upon as being some truth. It's an aspect of faith that instructs, "go figure it out yourself".

Another book I've recently read and found illuminating is the Dalai Lama's Advice on Dying and Living a Better Life. Tibetan methodology on death sciences focuses intently on the nature of consciousness and meditation on it.

On the most basic level, it's important to separate gross consciousness, which is the result of our physical senses feeding information to our brain which processes the information to form what we call consciousness, from suggestions that other processes are involved which define our being and are important.

When we die, those physical senses fail and that gross consciousness which is the result of our senses becomes irrelevant. And it might be the other processes, perhaps described as inner winds or subtle winds, that carry our karma through to whatever's next for each individual.

It's suggested that our adherence to gross consciousness is the deepest form of karma there is. It's what keeps us in the cycle of life, death and rebirth because it has become habit to live according to these perceptions which create what we call consciousness and reality.

As Robert Thurman puts it: The "presence-habit" is the deepest level of misknowing conceptualization, which maintains the sense of "being here now" as something or someone finite . . . supporting addictive and objective instincts of self-preservation, and blocking awareness of the primal bliss-wisdom indivisible of the eternal reality of enlightenment.

So what else is there? I don't know if the Dalai Lama used the phrase, but the phrase I got out of his book was "energy body". Thurman mentions a "magic body" which might be the same thing, although that's an example of his terminology that I don't like. There's nothing "magic" or magical about it.

But it suggests we're not just living corpses. Take away the senses that we identify as providing our living aspect and we become corpses. There's more to our consciousness than what we grossly perceive through our senses. There's a lot going on with our bodies that we can't perceive through our senses and this comprises an "energy" body that carries subtle "winds" of our being that are just as important as sight, sound, touch, smell and taste.

On a physiological level, there's an analogy with electrical impulses of our nervous system, neurons firing in our brains, cellular formation, blood creation in bone marrow, skin dying, hair growing, etc., etc. It includes our heart beating and digestion and the functions of our major organs. We're not consciously aware of these things, but they are happening, and they are of great importance to our being alive.

The meditation starts with these functions, realizing them or imagining them or imagining being conscious of them, even though we don't know the particulars of what they are doing at any given moment.

But the energy body also contains emotions and impulse thoughts, intuitive thought and instinctive reactions. Humor is an example of one of these energy elements. As well as desire and hostility. Focusing on different elements can help different people start to be aware of and identify this "energy body" and the winds that carry aspects of our being we're otherwise unaware of or don't care about.

This is just the starting point. And there's a whole nother aspect of investigating it which involves sexual energies. It's something I'm certainly unwilling to go into. I don't think there's anything written down in terms of specific teachings because it can't be taught.

It might be within a category of intuition meditation where individuals have to figure it out themselves because any external teaching is suspect of being perverse or prurient. You can only learn it when you're ready, and when you're ready, you'll figure it out yourself, and no one else can know if you're ready and have the proper discipline to separate instinctive, animalistic sexual urge and lust from transcendent, "divine", sexually instigated understanding and wisdom. Wisdom not derived from consciousness based on our gross senses.

I've said too much already, meaning I've displayed too much of my ignorance already. Although Thurman's use of terminology such as "primal bliss-wisdom" and "orgasmic ecstasy" to describe the experience is specifically chosen and not unrelated to this, I shouldn't wonder.

It's all good and fine to do the best one can in tackling mindfulness issues, one of mine being negativity, with one push-button issue of (karmic) violence and aggression. I'm generally not violent or aggressive in any way. Even when I feel an instance of anger flare up, I'm quick to extinguish it.

That instance of anger is important and I'll come back to it, but as to violence and aggression, I'm wary about this part of my mindstream that runs through scenarios where I encounter a confrontational situation where I take offense and lose any mindfulness or equilibrium and go ape shit on the other person.

Part of me says not to worry about it, it will never manifest, I'll never act on it. But then yesterday morning I had a dream where I did act on it. I don't remember specifics of the dream except that a situation arose, there was a sense of either offense or threat, and I went all out and attacked with the intention to destroy.

I don't remember the result, except that I came out fine, and that the person was somewhat reminiscent of someone I knew in my first year of college. That person was someone I had no problem with and totally respected.

She was an upperclassman, a bass player and a bit of a bull dyke. I think she was an East Asian Studies major and spoke Japanese, so maybe she was a bit of a lesbian rice queen. No problem there. And in reality she could've kicked my ass, as I think she also had some military experience in her background. No idea there.

The point about the dream, and the rest of it was also filled with my own fear and being threatened, is that it was scary because it establishes that violent and aggressive nature in my karma in a definitive way. The way I see it is that as it manifested in a dream, it was proven that it is something real in my subconscious that I have to worry about and deal with.

That flaky mindfulness thing about "I'll do the best I can" is not good enough. And I think this may be an important point about enlightenment, where serious transformation must be faced and achieved. Where doing the best you can is, quite frankly, easy. How about doing what you can't. Open your eyes and don't see. I can't. Well, do it.

I'm led to believe my karma has issues of violence and aggression, and it's rooted in anger. I've gotten good at clamping down on anger flaring up. As soon as I encounter a situation where I react in even the mildest offense of "What the hell are you doing?", I shut it down.

That's no reason to pat myself on the back. That may be doing the best I can. The impossible is wiping out any mote of anger flaring up at all, and that's what needs to be done in the scan of my perception of reality. Wipe out that karma completely. How do you wipe out karma that was created by someone else (previous life/lives)?!

It has become instinctual and immediate. It is part of my fabric. How do I not get angry for even a microsecond, how do I not react? But it has to be done no matter how impossible it seems. That's what may be considered transformational.

My day to days are simply getting from day to day. Can't say I'm particularly happy, but certainly not unhappy. I have nothing to complain about, but I do sometimes and then I stop myself.

I don't feel particularly desirous for anything, but I'm aware of my human nature, which by nature has the concept of desire in the mix. I'm at a measure of peace with myself, but I still grapple with my negativity, staring it down as an improper and unworthy way to be in this world.

I've never been one to bore easily, it's quite easy for me to amuse myself uselessly, but my day to day has taken it to epic levels. I'm wasting my life away in epic fashion (but aren't many people similarly wasting their lives away? . . . only much more busy, filled with things they do to give their lives meaning, but ultimately may be vain and fruitless).

Over the past recent years, I've lost most interest in all of the things I used to do that identified me. And at about the same time I've developed this "thing", this resonance over Korea. It's internal and not something to act on. I'm not going to start taking language classes or traveling to Korea or trying to meet Korean people. Not even re-connecting with the Korean people in my past. I'm not idealizing Korea, I'm fully aware of the faults of Korean society.

But a thought occurred to me that I totally don't believe in, but I'm gonna float it out anyway. With this whole unsuccessful suicide thing looking to becoming the story of my life (even though I feel suicide is my goal and purpose in life as a culmination of my understanding), I had this bizarre thought that on some plane of existence, in some imaginal or psychic realm, I have died and this psychic part of me is continuing on despite my not having died yet.

That psychic part of me got fed up with me blithering on about suicide, and finally said, "You keep being undecided about your physical self that you're obviously so attached to, I'm moving on". And there went all the things I used to enjoy, the things I used to do that identified me. Died.

And as I seem to have this idea that my next life will actually be in South Korea, in this imaginal, maybe mystic realm, my current consciousness has become very sensitive towards imprints and stimuli of South Korean culture.

If I had actually gone through with it and was re-born in South Korea, I'd be experiencing the real deal with no need for psychic or mystic realms. But since I'm not there physically, my current consciousness is responding to stimuli and imprints of where I should be. 

I have no theoretical mechanics to offer to even try to explain this. Karma, or the same metaphysical substrate that might theoretically carry karma, may be involved. Maybe a sort of "reverse karma". When I do die and if I end up in Korea next, actual karma and this reverse karma just meld, and what is disjunct now come together.

As weird as that is even for me, the universe is a very weird place. The further scientific exploration takes our understanding, the weirder things get. So why not?