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Jack Kerouac’s The Dharma Bums — Review by James R (Jim) Martin

 kerouac HaiI wasn’t sure what to expect when I started reading The Dharma Bums. I didn’t remember much about Jack Kerouac’s writing having read On The Road, many back in the day years ago; the experience was stuck in my mind’s dusty archives. I wasn’t the same person who read On The Road back then, I was here now in the present suspecting I might be a Dharma Bum of sorts myself.

The Dharma Bums is a cultural walk-about America in the late 1950’s with the spread of suburbia, a growing middle class with an increasing addiction to television and sameness. It also includes vivid and beautiful representations of natural phenomenon from the desert to the high mountains. The characters that Ray Smith, the narrator of the story, meets in his travels range from intellectuals, artists, poets and beatnik friends, to hobos he meets as he hops fast freight trains up the California Coast or thumbs rides with truck drivers and others while he travels across the country a couple of times. He carries his home on his back and to some extent depends on the good will of those he meets on his path. He meditates in the desert, mountain meadows and the woods. He exchanges what he has learned with his fellow Dharma Bums and gains insight from them and his travels. At times Ray Smith and his Dharma buddies seem like modern-day  bhikkhu (monks), each on the path of enlightenment in their own way.

This is a trip that anyone can enjoy, from the first time Ray Smith, the main character, hops a freight train, headed North up the California coast.  Even though it was written some time ago it feels contemporary and relevant today. One thing I knew as I began reading The Dharma Bums, was that Jack Kerouac knows how to tell a story. I also became happily aware that this book was an adventure entwined with the basis of Mindfulness including the “Four Noble Truths” and the “Eight-fold Path;” a Bodhisattva’s journey looking for nothing, knowing and not knowing.   The two main characters Ray Smith and Japhy Ryder are on a quest for truth that finds them climbing mountains in the high sierras, partying with San Fransisco Bohemians, and others and writing their own poetry.

“…Pray tell us, good buddy, and don’t make it muddy, who played this trick, on Harry and Dick, and why is so mean this Eternal Scene, just what’s the point, of this whole joint? I thought maybe I could find out at last from these Dharma Bums.” — Jack Kerouac — The Dharma Bums

I’d be willing to bet that a lot of people these days may not know much about Jack Kerouac. I wonder if his work is read in high school or college English classes? It should be. Probably banned in Texas or Alabama, like Salinger’s Catcher In The Rye. Kerouac was born in Lowell Massachusetts in 1922, went to public school and ended up with a scholarship to Columbia in New York City where he met Neal Cassady, Allen Ginsberg and William S. Burroughs who  turn up in The Dharma Bums. Kerouac died in St. Pete Florida in 1969 at the age of forty-seven.

Those who do remember Jack Kerouac would probably think of the classic “On The Road” that was published in 1957 and made Kerouac one of the most appreciated writers of that time. “On The Road” came to personify what was called the “Beat Generation.” Other books followed including those in what Kerouac included in the “The Duluoz Legend Series” including The Dharma Bums, The Subterraneans, Big Sur, other novels and poetry. But Kerouac’s writing is a lot more than “Beat Generation” tales.

The Dharma Bums was published in 1958, after On the Road.  Written in College Park, a neighborhood in Orlando, Florida. It is a subtle, non-preachy primer, in some ways, on certain concepts found in Buddhism, in particular Zen Buddhism. But written as a novel, in Kerouac’s rhythmic, descriptive and first person conversational storytelling style, these notions come up naturally. Words, sentences and paragraphs loose their individual functions as they create a new actuality, moving, nudging and seducing the reader into the strokes and colors of  the author’s word paintings.

            “But I had my own little bangtail ideas and they had nothing to do with the ‘lunatic’ part of this. I wanted to get me a full pack complete with everything necessary to sleep, shelter, eat, cook, in fact a regular kitchen and bedroom right on my back, and go off somewhere and find perfect solitude and look into the perfect emptiness of my mind and be completely neutral from any and all ideas. I intended to pray, too, as my only activity, pray for all living creatures; I saw it was the only decent activity left in the world. To be in some riverbottom somewhere, or in a desert, or in mountains, or in some hut in Mexico or shack in Adirondack, and rest and be kind, and do nothing else, practice what the Chinese call ‘do-nothing.” I didn’t want to have anything to do, really, either with Japhy’s ideas about society (I figured it would be better just to avoid it altogether, walk around it) or with any of Alvah’s ideas about grasping after life as much as you can because of its sweet sadness and because you would be dead some day.”      — Jack Kerouac The Dharma Bums

Ray Smith’s journey moves along spontaneously and as fast paced as Jack Kerouac’s prose. This timeless story is hard to put down with a bonus if you are interested in Dharma, mindfulness and Buddhist philosophy; you will find many moments in the book with which to relate. Beyond the philosophy you will find a artfully crafted novel that is engaging and classic, as a spiritual journey to find self or perhaps no self. Jack Kerouac, intentionally or not created his own Buddha book of “sutras” and left them with us.

The Dharma Bums – Jack Kerouac – 1957 – Penguin Books – 244 pages

The Dharma Bums

The Dharma Bums

 

Review by James R (Jim) Martin

Books by James R Martin

Documentary Directing and Storytelling: How to Direct Documentaries and More!

Listen Learn Share: How & Why Listening, Learning and Sharing can Transform Your Life Experience In Practical Ways

Create Documentary Films, Videos and Multimedia: A Comprehensive Guide to Using Documentary Storytelling Techniques for Film, Video, the Internet and Digital Media Projects.

Actuality Interviewing and Listening: How to conduct successful interviews for nonfiction storytelling, actuality documentaries and other disciplines … (Documentary and Nonfiction Storytelling)

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Contemplation Life News Photography Uncategorized

Pullman Case Contemplation and Time Travel by Jim Martin

Smelling like old paper, film negatives and musty storage, a cloud of old memories slowly filled the air as I opened the venerable Pullman suitcase. Old family photographs, and other pictures I took, some a half a century ago, waited with negatives stored in protective sleeves. There were people, places and faces, including my own, stuck in time. The difficult part was being there in that moment again, retaking the picture or being in the photograph in that place and that time.8J4A0419Acamp

Is it possible to smell the heather and feel the morning breeze gently drifting off the English hills in the Lake District, all those years ago? The actual event can’t be relived, but the mind makes magic sometimes. The photograph acts as a visual reminder, conjuring up bits of experience from the archives in the mind, like an artist creating a painting. Wellington boots seen through a tent flap, “two bob” said the woman wearing the boots and  collecting the camping fees. This and other memories stored in the same picture.

A black and white picture, taken on a sunny day, of a friend and I standing next to a sports car I owned. The friend and the car are remembered. The city street we’re standing on looks familiar. What was the name of that street? Why were we there in suits and ties? Does the mind have a librarian checking the stacks for this event? It may take a while, but sometimes, a day or two later, the librarian pops up with the information. Events, places, and people in memory are abstract, subjective thoughts lost in context, perspective and time.8J4A03812ndmg

The object and the people in a photograph may bring back memories for some time after the picture was taken. How long the memory replays depends on how significant the event and how much attention it was given. Human imagination only needs a few clues to create what feels like a mountain breeze, the smell of a rose or a loved one’s touch. But everything the mind and body experiences in a lifetime is not remembered. In addition what is remembered is a subjective interpretation of the person or event, and so is the photograph.

No dates and places written on the backs of most photos. Still every picture has an inherent date and place in the past, my past and other people’s pasts even if it can’t be fully visited; reflections of a time and place that only exists there on the paper. The face on the paper is not my face anymore. The beautiful woman in the picture no longer looks or is the same. These things only existed for that photographic moment.8J4A0378TOM&...

I used to think that “I” was the sum of my experiences and memories. But this cannot be. The past is like those old photographs, moments frozen in time that do not exist beyond the shutter’s opening and closing. Here in the present, there is no past, no current me that remains from those pictures; every second this mind and body are changing. The body and mind in the picture no longer exist. Each memory is only a silent sketch, faded a bit more each day. The mind is like that old Pullman suitcase, stuffed full of folders with pictures, some in better shape than others, but all moments frozen in time. However, the mind, like the case may be opened occasionally for time travel to see the past, to imagine and perhaps explore those fleeting moments.

8J4A0389Wen

Written by James R (Jim) Martin, Author, Documentary Filmmaker, Photographer and student of  Mindfulness.

Create Documentary Films, Videos and Multimedia: A Comprehensive Guide to Using Documentary Storytelling Techniques for Film, Video, the Internet and Digital Media Projects.

 

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Contemplation Film

With One Voice – Awaken To The Beauty That Unites Us All – Review by Jim Martin

With One Voice explores the world of mysticism and it’s role in spirituality and religion. The documentary is a quest to learn from mystics, representing major religions, about their own spiritual journey and what knowledge they have gained. In the words of Father Keating in the film, “We are all mystics seeking to solve the mysteries of existence.”

The filmmakers who created With One Voice have produced a documentary that is not an external point-of-view of mysticism. Even though, it does use a narrator, Peter Coyote, it also makes extensive  first person interviews.  The unique quality of this story is that its point-of-view, while still subjective, is from the inside looking out.  Viewing the documentary brings the audience into the world of mystic spirituality, religion and to some extent exposes the viewer to the notion of inner peace.

Many people like to say that they are “spiritual.” rather than religious.  But what does that really mean? What is spirituality?  Where does spirituality begin and religion end? How do spirituality, religion and mysticism relate to each other? In a subtle way the answers to many of these questions are examined in this beautifully shot and edited documentary with original music by Michael Josephs.

The film is divided into eight areas:

To read entire review and view trailer go to: J R Martin Media Documentary Reviews

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Contemplation Life News

The Buddhist Notion of Not Self and Modern Psychology by J R Martin

Wheel of Life
Wheel of Life

Is the Buddhist notion of “not self” a philosophy of life supported by modern psychological practice and scientific research?  Does self exist? The Buddhist interpretation of no self may sound nihilistic, but according to Buddhist thinking it is not.

The Buddha’s argument that there is no self has merit. There are only passing, sometimes random, feelings and thoughts. Any notion of self is rooted in past thoughts. Clinging to self is living in the past, like trying to drive a car forward by only looking in the rear view mirror. If there is no self, past, present and future are the products of conscious thinking.

According to Buddhist thought there is a construct of five aggregates that make up human existence, each area constantly changing, but together they appear to have continuity that is mistaken for a self. The five aggregates or “skandhas” are Consciousness (subjective awareness), Form (body), Feeling, Perception and Mental Formations.

In The Foundations of Buddhism, Rupert Gethin writes about considering self as “causal connectedness.” There are twelve progressing links in the chain of “dependent arising,” each “conditions” the next link,” bringing about the whole of suffering. Each link “conditions” the rising of the next link. “…the concern is to show that physical and mental events occur in various relationships to each other.” – Gethin pg. 140-1

According to Buddha, there are only two things in life; there is only suffering (duhkha), or the cessation of suffering. He asks is suffering the self? This would seem to be the same as asking is “life” the self? In an exchange with the monks, who were his disciples, the Buddha challenges them, saying that you will not find self in the five aggregates of physical or mental events that define human existence. Looking at each of the five aggregates (skandhas), he submits that, everything happening in these five areas is temporary or impermanent. Things that are impermanent are considered as suffering (duhkha). Therefore they cannot be self.

Examining the five aggregates the Buddha, in his first discourse, asks the monks if the happenings in these areas are permanent or impermanent? He asks is pain the self? They reply, “no it is not.” Pain is impermanent. The Buddha asks, is it correct to consider something that will change as “this is mine, I am this, this my self?” The monks agree it is not. The Buddha concludes then, that we must say, “This is not mine, I am not this, this is not myself.” There is no self because it cannot be found anywhere within the five aggregates that define human life.

The underlying message here to the monks in a modern context is that they should stop “clinging or “grasping” these experiences in the five aggregates, as they do not need to own these experiences. This is not their identity. The Buddha was a teacher, and in a possibly therapeutic way, counseling the monks, who were obsessing or clinging to all their experiences as their identity, in fear that they would not attain enlightenment.

A modern therapist might ask a patient questions that actually parallel the five aggregates. For example:

“Is the feeling of pain you suffered as a child at the hands of other children, who you are?”

“No that pain isn’t who I am. Not me.”

“Is the resentment you feel toward your friend who you are?”

“I might feel resentful, but that’s not me.”

“What then is the point of clinging or holding on to these things?”

Using different language, not holding on to things that are impermanent because they are basis for suffering is a concept that seems to be a major part of modern psychological therapy. Buddhist teaching of no self allows the individual to summarily divorce traumatic experience, to stop “clinging” to pain and “grasping” suffering, leading to a cessation of suffering.

To Buddhists the five aggregates are all of existence. Experiences that happen in the aggregates are not you therefore there is no self. It should be noted however, since the Buddha apparently only said that the self was not found in the five aggregates, that he might not have been saying that it did not exist at all. There is a movement around the Buddha’s thinking that acknowledges no self,  but at the same time, recognizes universal consciousness. Meditation brings us into contact with our true collective self.

© 2015 James R Martin

Sources:

Robert Wright — Buddhism and Modern Psychology – All Video lectures, Weeks 1-3.

Rupert Gethin –The Foundations of Buddhism –Chapter 6

Bikkhu Bodhi — lectures on the eightfold path and meditation (lectures 7 and 8: http://www.buddhanet.net/audio-lectures.htm)

 

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