. . . in the visual field, especially at the edges & in low light. Partly the effects of opioids & partly the result of interrupted REM sleep for several nights running. When I do sleep mostly through the night I wake with a feeling of restored clarity. It is remarkable how much awareness changes as the senses distort somatic patterns.
I could see the full moon at 10:42 tonight through the tangle of maple branches heavy with leaves. It will be at least another hour before the moon clears the top of the tallest maple, by which time I hope to be asleep, though perhaps a little awake inside my sleep. That’s how I experienced the huge thunderstorm that passed through last night about 1:00 in the morning, & the robins’ dawn chorus as well.
Two Lucid Sleep Haiku
The robins began at four-thirty but did not
wake me up with their dawn singing.
How do I know the time?
They woke me inside of sleep.
Before the birds there was a violent
thunderstorm that woke me brieflyâ€”
it crashed & blasted inches from my face
on the other side of my window.
Aware of sunshine, trees, drifting clouds through window on my right. Sitting at computer. Hand on mouse. Doing something or going somewhere online. focused attention. Eyes close. Instantly inside a dream narrative that has the feel of having been going on for a while, though not always (so far as I can tell) the same narrative. Defuse attention. How long? A few seconds to a minute best estimate. Wake up. Dream narrative unavailable to consciousness.Â I can do this many times over the course of an afternoon hour. The affective color of this experience–conscious & unconscious parts taken together–is neutral to mildly pleasant.
Note: About ten years ago, while taking a prescribed sleep drug, I had a couple of frightening, anxiety-inducing experiences in which I felt myself to be simultaneously asleep & awake. That is, I was doing something in waking life while at the same time doing something else entirely unrelated in a dream or dream-like state of mind. (These experiences took place during the daytime, when the zolpidem was supposed to have cleared my system.) The “double exposures” had a dark, negative affect, even long after they had passed & I was merely recalling them.
A frightening sunlit lightness of the body drifting upward as slowly as a bit of milkweed fluff on currents of warm air. Then off among the light-filled clouds.Â My old Zen teacher once said that for a realized being there would be no difference between one breath & the next, between breath & no breath.
I have continued my practice of sitting zazen while here in Vietnam, though I only seem to be able to sit once a day, in the evening, rather than my usual twice a day, morning & evening practice. And I’ve been listening to dharma talks by MRO teachers. When I return to the US, just before the semester begins, I will spend a week at the monastery for the August sesshin*. Lat night I dreamed I had arrived for sesshin, which for some reason was beginning with a large public gathering in a tall building quite unlike the monastery. “Well, I’m new at this,” I told myself, “just go with the flow.” But there wasn’t much flow & people did not seem to know what was going on. I decided to just go to the zendo & wait, but I couldn’t find it. I knew it was on the ground floor, but all the elevators were behaving strangely & the staircases seemed to have been designed by M.C. Escher. Classic anxiety dream, of course, though with an unusual object.
I never did find the zendo & woke up feeling frustrated, but also with the notion in my head that “just sitting” is much harder than one might suppose. Just getting to the place where one can sit is no simple matter!
*Characterized by silence and deep introspection, sesshin is recommended to anyone who is sincerely interested in experiencing intensive Zen training. We wake up each day before dawn to begin a schedule that includes 7 to 10 hours of zazen, chanting services, formal silent meals in the zendo (oryoki), work practice. . .
. . . has been drawing my attention lately. Beginning with Hesse’s Steppenwolf, I’ve made a chain of association: Sartre’s Nausea, Rilke’s The Notebooks of Malte Laurdis Brigge, Woolf’s Orlando, and finally, Kundera’s The Unbearable Lightness of Being. Call them novels of the self in history. I hadn’t read Steppenwolf since I was eighteen, when I remember absolutely and distinctly not getting it, except that it ends with a drug trip. Reading Hesse’s novel again now, about a man trying to survive turning fifty, rang true in every sense for me — philosophically and psychologically — as I try to survive turning sixty in a few months. (Sixty is the new fifty — perhaps literally, given extended life expectancies.) Like poor Harry Haller, I seem to be going through a process of reevaluating everything — imaginatively reliving parts of my past in order to make them come out right, recasting my own fiction. I dreamed a couple of weeks ago that I had decided to give up my teaching job in order to “do my MFA over again” because “I didn’t get it right the first time.” And last night I had a dream — satire, I hope! — in which I gave my my university professorship in order to go to work in industry selling frozen food, with Dana Gioia as my boss! Well, he did and does sell frozen food, first literally and now figuratively. There is that wonderful scene near the end of Steppenwolf in which Pablo shows Harry how to rearrange the pieces of his personality on a chessboard, playing with alternatives that nevertheless remain thematically related. That’s what the last couple of years of my life feel like. A lot like Harry Haller.
So now I have begun the Rilke novel, which I started years ago but never finished — I know this because I can see my marks in the margins — but not much of it registered with me. “The main thing is to live,” writes Brigge near the beginning. Yes.