“This is the idea that we are slaves to Empire, and the world is a prison from which we need to free ourselves, what the gnostics called ‘the puny cell of the creator God.’ It is what Dick calls the BIP, the Black Iron Prison, which is opposed to the spiritual redemption of the PTG, the Palm Tree Garden.
Note the emphasis on secrecy. The first secret is that the world is governed by malevolent imperial or governmental elites that form together a kind of a covert coven. The world itself is a college of corporations linked together by money and serving only the interests of their business leaders and shareholders. The second secret — ‘a secret within a secret’ — belongs to those few who have swallowed the red pill, torn through the veil of Maya.”
Simon Critchley, “Philip K. Dick, Sci-Fi Philosopher, Part 2.” The New York Times, May 21, 2012.
I’ve been re-reading Chagdud Tulku’s book, Gates of Buddhist Practice after watching the A Deeper Dive interviews with Bill and Susan Morgan. There are interesting connections between the two.
Bill and Susan talk about how modern life creates a tension, a bombardment of sensory stimulus that can take a long time for us to get free of its influence. Our environment encourages us to cultivate an analytical understanding of our world, to optimize our behaviors to “get things done”. Even when we are engaged in an activity like meditation, it is difficult to focus our attention and our being because our standard is one of doing and thinking.
This ties into another idea I’ve been seeing recently, of the dichotomy between like-minded and like-hearted. The Morgans talk about the importance of integrating body, heart and mind in their practice, and it reminded me of an article that talked about how the Dalai Lama chooses his physician. The first criteria, above medical knowledge and capability, is whether the doctor had a good heart.
This matches with recent research describing the two criteria that people look for when judging others: warmth (heart) and competence (mind). When we focus on the heart, our attention is directed inward, where the world is the stage in which our Being expresses itself.
One metaphor Chugdud uses is windows and mirrors. A worldly person’s experience of the world is like looking through a window. They have sense experience and they judge it in accordance to whether they like it or not. A spiritual person, on the other hand, uses sense experience as a mirror. The world is a reflection of our own minds, and if we look closely, we will discover that there is nothing there that we have not created. Human beings are story tellers, and the stories we tell create both the world and the person experiencing the world.
Chugdud writes:
“In actuality, all experience-whether the suffering of samsara or the bliss of nirvana-is as insubstantial as our dreams. All of it is unreal, untrue. It is an unceasing, luminous, magnificent, and illusionary display.
Our life from birth to death resembles one long dream, and each dream we have at night is the dream within a dream.”
Chagdud Tulku, Gates of Buddhist Practice. Junction City, Calif.: Padma Publishing, 2001.
The dream within a dream comment reminded me of Phillip K. Dick’s (PKD) ideas around The Black Iron Prison, The Palm Tree Garden, ‘a secret within a secret’, and so forth. Consider this talk, Radio Free Valis: Tuning In To the Involution with Philip K. Dick:
“So, in a way what Dick does with his books, from my point of view anyway, is [he] turns the telescope around, out from looking out at external reality and the astronomical magnitudes without, which are no doubt beautiful and amazing, and to be explored, but turns it around, so that we can, along with him, explore the astronomical and galactic magnitudes of our within.”
Instead of a mirror, he is using the metaphor of a telescope. A telescope rather than a microscope because it emphasizes the fact that if we leave behind the constraints of sense experience and open ourselves up to the landscape of imagination that our consciousness can transcend even the limits of our universe, as ideas such as the multiverse and infinite worlds illustrate.
If we spend some time imagining our infinite selves across infinite universes, what then are we to make of our consciousness in this universe? With such an encompassing view, does this me matter beyond the fact of existing and trying to grasp the enormity of all that there is and to be grateful for the opportunity to experience it?
Am not I, too, a fiction, a sliver of a sliver, that has no more relationship to the Truth than fairy tales or Tolkien’s Middle Earth? Unmoored in this fashion, what then are we to do with our lives?
Buddhism suggests that the only worthy use of our lives is using this moment to transcend ourselves, our illusions, and our stories. They are the Black Iron Prison that keep us chained to lesser versions of ourselves.
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