I live, yet not I, but God liveth in me. Only when I become as nothing can God enter in and no difference between God and me remains.
“This overcoming of all the usual barriers between the individual and God is the great mystic achievement.” In mystic states the person becomes one with God.
This is the “everlasting and triumphant mystical tradition,” unaltered by race or creed. “In Hinduism, in Neoplatonism, in Sufism, in Christian mysticism, in Whitmanism, we find the same recurring note, so that there is about mystical utterances an eternal unanimity which ought to make a critic stop and think, and which brings it about that the mystical classics have, as has been said, neither birthday nor native land. Perpetually telling of the unity of man with God their speech antedates languages, and they do not grow old.” William James, The Varieties of Religious Experience (1902)(Mysticism).
An example of a mystical experience is cited by James:
In my consciousness of God which comes to me sometimes a presence not a personality but something in myself makes me feel a part of something bigger. In these times I feel myself one with the grass, the trees, birds, insects, everything in Nature. I exalt “in the mere fact of existence, of being part of it all-the drizzling rain, the shadows of the clouds, the tree trunks, and so on.” As the years go by such moments continue to come, but I want them continually. This is because I know “so well the satisfaction of losing self in a perception of supreme power and love,” that I want this perception to be constant. (James citing Starbuck’s Collection).
T’ai Chi theory teaches we have capacity beyond what is commonly believed. We are capable of a higher level of achievement. Boundaries or rails on higher achievement come from restrictions or barriers we place on our capability “One reaches the ultimate level, or develops in that direction, by means of the ladder of balanced powers and their natural motions-Yin, the negative power (yielding), and Yang, the positive power (action).” Waysun Liao, The Essence of T’ai Chi, (Shambhala 2007) at 6.
Yin and Yang oppose and complement each other. When this natural law of balance is lost so is our ultimate capacity. This can happen when a trial lawyer loses balance (often when the charging Yang dominates the yielding Yin).
All cases cannot be tried, and some cases should be settled. The trial lawyer knows all cases cannot be settled and some cases should not be settled. The key is balance. Balance is knowing when to try a case and knowing when to settle a case.
Balance of Yin and Yang is the key. At the beginning of a case Yang is often in the lead. In dealing with an insurance company this is good as fair case value is achieved when the insurance company knows the lawyer believes in the case and will try the case. The successful trial lawyer never takes a case they do not believe in, as belief is essential for success in trial. When the trial lawyer believes in the case a Yang aura permeates the case. The insurance company takes the case seriously. The Yin aura emerges after the insurance company takes the case seriously. This is when fair value may be paid. This balance of Yin and Yang can lead to a quality settlement,
“The Chinese have long realized the two T’ai Chi elemental powers must interact, and the harmonious result …[brings] progress and unlimited development.” Id. at 8. When we practice personal injury law balancing the two powers of Yin and Yang we benefit our client and our law practice.
According to Thomas Merton “[t]rue humility excludes self-consciousness… .” Thomas Merton, Seeds of Contemplation at 112 (New Directions 1949).
A humble trial lawyer is beyond thinking of themself. Their focus is with their client, the pursuit of justice and accomplishing this at trial. In this state there are no illusions to defend. The humble trial lawyer’s movement is free.
The humble trial lawyer “can do great things with an uncommon perfection because [they are] no longer concerned about incidentals, like their interests and reputation, and therefore they no longer need to waste effort in defending them.” Id. at 113. A humble lawyer is not afraid of failure. They are not afraid of anything, even themself, since perfect humility implies perfect confidence in the power of … [believing in themself and their client’s case] … so there is no such thing as an obstacle.”Id.
C.S Lewis in Mere Christianityteaches there are sins of the flesh and sins of the mind. To Lewis the greatest sins of these two sin categories are sins of the mind. Lewis maintains the worst sin of the mind is to think we are better than another. Thus, to Lewis the sanctimonious long time church goer who judges the prostitute entering church as a sinner and non worthy is a greater sinner than the prostitute.
William Blake goes further saying the only sin is the accusation of sin. “Accusation in any of its forms, is a negative judgment, and a negative judgment in any form ruptures relationship-the classical definition of sin.” Joseph Chilton Pearce, The Biology Of Transcendence (2002) at 128.
Both are correct. To hold myself superior to another is wrong and a badge of arrogance and conceit. I must remember we are all made up of the same cosmic stuff. We are all in constant motion. We are all in this together. No one’s cosmic stuff is better than another one’s cosmic stuff.
Thomas Merton in THE WAY OF CHUANG TZU writing on how “the central pivot of tao: relates to an artist and craftsman and to all of us in our pursuits:
[W]e see that the accomplished craftsman does not simply proceed according to certain fixed rules and external standards. To do so is, of course, perfectly alright for the mediocre artisan. But the superior work of art proceeds from a hidden and spiritual principle which, in fasting, detachment, forgetfulness of results. and abandonment of all hope of profit, discovers precisely the tree that is waiting to have this particular work carved from it. In such a case, the artist works as though passively, and it is Tao that works in and through him. This is a favorite theme of Chuang Tzu, and we find it often repeated. The “right way” of making things is beyond self conscious reflection, for “when the shoe fits, the foot is forgotten.”
Merton, THE WAY OF CHUANG TZU, The Abby of Gethesmani (1965) at 31.
“The human energy system is an energetic webbing that permeates the entire body. It is the system that empowers the body and energizes and enlivens the mind, providing the energetic foundation upon which the body is built. It is the network through which all life energy flows.” Kilham, The Five Tibetans (1994) at 10. Kilhan points out we are incarnate beings meaning we are beings who live in bodies.
For the highest form of existence we coordinate our body and mind. To do this takes practice and exercise. For example the practice of yoga teaches to be in tune with the energy currents of our body. In this way we consciously unite mind and body.
In the 1920s an American geographer, Edwin Dingle, lived in Tibet studying with Tibetan Monks. His studies included a series of five exercises known as the Five Tibetans. These exercises, yoga in nature, increase strength, energy and mental alertness. They open up the body/mind energy system and balance energy.Read the rest of this entry »
In Merton & The Tao (Dialogues with John Wu) we learn the Chinese concept of The Dao: ” The Cosmic Dao is imminent, always present and always emerging. It is creative but is not a supreme creator god who gives birth to the world through divine contemplation or the exertion of a supreme will. The Cosmic Dao generates the essence of the world “giving rise in its fluctuation to the complementary polarities of yin and yang.” Britannica.com (Dao).
A major theme of the Dao is to connect with the natural order of things. When we do this we act in harmony with all things which brings a sense of strength and ease. At the highest level we have what Merton refers to as Skill. Skill is “an adaptive responsiveness to change.” Merton & The Tao at 95. Skill is “a unification of the physical and mental.” Applied to trial Skill is “a knowing that is intuitive, not intellectual.” Id.
In trial skill involves more than the spoken word. Skill involves the body. Skill leads to natural movement that is aesthetically pleasing. It is like a gentle wind with rhythm and timing a sacred dance. The beauty of the movement reveals the Dao-the natural order of things.
Movement has an important role in how our message is received. Movement communicates at the subconscious level. The subconscious level is where our emotions lie. Emotion is a prime motivator in decision making.
Skill is not attained spontaneously. Developing skill requires mindful training with a specific method. Attaining skill requires time and assiduous effort. Once skill is attained there is no method to it as it is internalized.
Practice movement such as dance. All movement should be mindful. A good movement exercise is Tai Chi. See You Tube Trial Lawyers (Tai Chi) Short Form where I demonstrate the Short Form with posts on the moves.
In MERTON & SUFISM The Untold Story (Edited by Rob Baker and Gary Henry-FONS VITAE 2005) Thomas Merton discusses what he terms “Final Integration.” This is a state Confucius reached by age 70 and a mystical state to be strived for:
Merton teaches the “notion of rebirth” exists in most religions including Christianity, Sufism, Zen Buddhism and other religions with spiritual traditions. Here “emphasis is placed on the call to fulfill certain … potentialities in regard to one’s being, to ‘become someone’ that one already (potentially) is, the person one is truly meant to be.” Id. at 268. This is an awakening or a recognition of our universal essence. When we are “fully born” we have an “inner experience of life.” Id. at 271.
We live from an “inner ground” which is more universal than our ego. In this “fully born” state of “final integration” we reach a “deeper, fuller identity than that of … [our] limited ego self which is only a fragment of our being” Id. In this state we identify with everybody. We are able to experience others “joys and sufferings as our own without becoming dominated by them.” Id. 271-72.
The person who has “attained final integration is no longer limited by the culture in which [they] grew up.” This person embraces all of life including ordinary life, intellectual life, artistic creation, human love and spiritual life. They have passed through all of these “limiting forms while retaining all that is best and most universal in them, finally giving birth to a fully comprehensive self.” In final integration we accept not only our own community, society, friends, and culture, but all mankind. Id.
Here we are not bound to a limited set of values. We have a “unified vision and experience of the one truth shining out in all its various manifestations, …” With this view of life we are able to bring perspective, liberty, and spontaneity into the lives of others. In final integration we are a peacemaker. Id. at 272.
In golf, there are “certain actions that must take place during the act of hitting if the ball is to be struck with accuracy and power.” (Bobby Jones). The haphazard uninformed player may occasionally hit a decent shot but he cannot “hope to compete with the man whose sound swing carries him time after time into…[sound] position.” Id. The player with the sound swing – like the sound Tai Chi student- is the player who through countless hours masters movements that result in repeating proper form. It “is utterly impossible to play good golf without a swing that will repeat.” Id. The repeating swing is mastered through the repetition of fundamentals in form that are right because they produce quality shots under all kinds of pressure. Id.
As with Tai Chi, proper golf form requires specific moves done in a balanced, relaxed, and focused way. The essentials of Tai Chi are the same as the essentials of golf. Through practice and application of Tai Chi essentials, we reach a higher level of physical and mental form. An analysis of The Ten Essentials of Tai Chi reveals fundamentals that, if practiced, will lead to good Tai Chi form and good Golf form.
Light Energy at Top of Head.This first essential requires the head to be upright and straight. There must be no “strength” used so the neck and back remain relaxed and natural. This allows for the conscious intent to be natural and lively. Likewise, in golf the head must be erect with a feeling of naturalness. This feeling allows the golf player to be uninhibited. Tiger Woods stresses good posture. “One of the most important aspects of good posture is to hold your chin high at address.” With his back fairly straight and a bit of flex in his knees Tiger’s body is “prepared to move freely in any direction…” (Tiger Woods).
Sink Chest Raise Back.In Tai Chi, this means the chi (life energy) needs to stay in the back rather than flow into the chest which will cause top heaviness. Sinking the chest allows the chi to flow into the spine which creates strength in the spine. This also prevents the upper body from feeling heavy which results in poor form. In golf, for good form we also must eliminate any feeling of top-heaviness. Ben Hogan teaches that proper golf posture lies with the back being naturally erect. “Your upper trunk should feel like it’s an elevator dropping down a floor – the club head descends as your trunk descends.” This, as in Tai Chi, allows for movement and power to occur from the foundation of the feet.
Relax the Waist.In Tai Chi “the waist is the ruler of the body.” When the waist is relaxed the feet have power, and our foundation is stable. Movement of the waist leads to necessary change from full to empty. A relaxed waist allows for the transfer of power. According to Bobby Jones, the most important movement in golf is “to start the downswing by beginning the unwinding of the hips [waist].” As in Tai Chi, there can be no power or accuracy in golf unless a relaxed waist leads the downswing.
Distinguish Insubstantial from Substantial.In Tai Chi, the practitioner must be able to distinguish movement and weight transfer from left to right (called empty and full). When we can distinguish empty and full our turning movement becomes light, nimble and almost without effort. When we transfer weight we must stay within the foundation of our stance. Failure to distinguish weight transfer and stay within our foundation leads to an unsteady stance. In golf we must shift from our target side during the backswing to our non-target side before initiating the downswing when we shift back to our target side. When we shift our weight no part of the torso moves beyond the feet. This can only be done by distinguishing between insubstantial (moving away from the ball) to substantial (moving back and through the ball). As in Tai Chi, when we do this our swing is almost without effort.
Sink Shoulders Drop Elbows.Sinking the shoulders means relaxing the shoulders. They are allowed to hang down. Dropping the elbows means relaxing the elbows downward. This principle is also fundamental to the proper golf swing. This is what Ben Hogan is talking about when he says the upper trunk needs to have the feeling of dropping downward. Master Yang Jun continually teaches to “keep elbows down.” This essential fundamental is the same in the proper golf swing. The elbows must be down at the initiation of the swing. Hogan teaches the elbows must point to the hips which means to be down at address. The elbows must continue to remain down throughout the swing so the swing stays “connected.” This means the arms do not fly away from the body but are led by the body as they are in proper Tai Chi form.
Use Consciousness not Strength.Here we come to the higher level of both the Tai Chi form and the golf swing. This “means we must rely exclusively on mind and not on strength.” (Yang Jun). Superior Tai Chi form and golf form demands the body be loose and open to avoid “the slightest bit of crude force.” Id. Only by being soft are we able to obtain hardness. “No one can do it for you. You have to do it for yourself. It’s a matter of being in touch with yourself mentally, physically and emotionally.” Id. This is easier said than done. This fundamental is mastered by those at the highest level of Tai Chi and golf. It is the ability to move in the Tai Chi form and in the golf swing with fluidity – a natural uninhibited movement done without trying to aggressively hit the ball.
Unity of Upper and Lower Body.“The root is in the feet; it is issued through the legs, controlled by the waist and expressed in the hands.” Id. In Tai Chi and in golf, rooted feet provide a firm foundation which is necessary for stability allowing movement to initiate from the feet and progress upward.
The Unity of Internal and External.Here we learn in Tai Chi “[t]he spirit is the leader and the body is at its command.” Id. Thus, when the inner and outer are unified as one we have connection without interruption. This stands for the proposition that in proper Tai Chi form both the mind and the body are unified. The same is true for proper golf form. Percy Bloomer, a British golf professional, instructor, writes good golf form has both physical and mental components: “[W]e never act purely psychologically or purely physically … every act is carried out in psychophysical unison.” When this unison is properly functioning there is “conscious control” – a balance between mind and body – which is what is necessary for proper golf form and proper Tai Chi form.
Continuity Without Interruption.This fundamental continues to emphasize the mind. In Tai Chi, proper form requires the mind to be present to control the urge to use strength in an external clumsy way. Proper form requires there be no interruption. We must be “complete and continuous, circular and unending.” In golf, this fundamental means proper form requires “Rhythm.” As stated by Percy Boomer, rhythm is “flowing motion.” It is the continuous movement coordinated by mind and muscle to do the right form at the right time. As in Tai Chi, Boomer teaches slow continuous movement beats force every time. Boomer explains to be rhythmic we must use our mind to control the urge to hit too soon at the ball (called hitting from the top) As in Tai Chi, this early urge to use excess force results in clumsy non-rhythmic form. Continuity without interruption is thus required to achieve the rhythm necessary for proper form in the golf swing.
Seek Stillness in Movement.This fundamental recognizes that in Tai Chi there is movement but it is a movement in a slow, evenly paced form. Here Tai Chi is contrasted from the outward martial art forms such as Karate. Golf like Tai Chi is a slow moving sport. It is unlike rapid sports that rely on bursts of energy. Superior golf form demands a controlled even pace throughout the “round of golf.” As Tiger Woods says, “my creative mind is my greatest weapon.” Slow paced focused movement in Tai Chi leads to good form. In golf good form requires having a natural rhythm and routine, and focusing solely on what needs to be accomplished. We do this by seeking stillness in movement.
I continue to practice and develop in the Tai Chi form and in the Golf form. I work on form accepting the results. The greatest pleasure is the pursuit of the best possible form. This continued pursuit – the means – is a life long quest. The result – the end – will take care of itself. As for golf the pursuit of the best form is enhanced through the application of The Tai Chi Ten Essentials.
“Literally, Wu Wei means ‘without doing, causing or making.’ But practically speaking it means without meddlesome, combative, or egotistical effort. … Wu Wei meansno going against the nature of things. …
When we learn to work with our Inner Nature, and with the natural laws operating around us, we reach the level of Wu Wei.
Then we work with the natural order of things and operate on the principle of minimal effort. Since the natural world follows this principle, it does not make mistakes.”