Why do odd images suddenly pop into your head for no reason?
You’re walking down the street, just like any other day, when suddenly a memory pops into your head from years ago. It’s about a person you haven’t thought of for years. Just for a moment you’re transported back to a time and place you thought was long forgotten. In a flash, though, the memory has vanished as quickly as it appeared. This experience has been dubbed a ‘mind-pop’ and sometimes it is prompted by nothing your conscious mind is aware of. There is, perhaps, an even weirder type of ‘mind-pop’. This is when all you get is a word or an image which seems to have no connection to anything at all. Like suddenly thinking of the word ‘orange’ or getting the image of a cheese grater. They seem weirder because they feel unconnected to any past experience, place or person—a thought without any autobiographical context.
Not everyone has these experiences, but many do. When psychologists have recorded these involuntary memories, they find that, on average, people have about one a day. They are most likely to occur during routine, habitual activities, like walking down the street, brushing your teeth or getting dressed. They are also more likely to come when your attention is roaming and diffused. Some of these mind-pops can even be traced back to their causes. Here is one psychologist describing some mental detective work "…while throwing a used bag in a dust bin the word “Acapulco” popped up and since she had no idea what it was and where she might have come across the word, she turned to a member of family for help. To her surprise, it was pointed out to her that Acapulco was mentioned on the TV news some 45 minutes ago. This ability to trace a mind-pop back to its source wasn’t an isolated case. When they surveyed people, Kvavilashvili and Mandler found that the words and images that seemed to pop up randomly didn’t actually come from nowhere.
Sometimes it was an associative mind-pop, like being reminded about Christmas and later having the words ‘Jingle Bells’ pop into your head. It could be a sound-a-like, for example having the image of a sandy beach appear after you see a banana (Bahamas sounds like bananas). The fact that many mind-pops could not be traced back to their source is probably the result of how much of our processing is carried out unconsciously. The fascinating thing was that many of these mind-pops occurred weeks or months after exposure to the original trigger. This suggests that these words, images and ideas can lie in wait for a considerable period. Some even think that experiencing mind-pops could be associated with creativity as these apparently random associations can help to solve creative problems.
Mind-pops are another hint that we are recording more information than we know. Fortunately, our minds mostly do a good job of suppressing random thoughts and images, as they can be extremely distracting. So next time you have a mind-pop, remember that, however weird, it has probably been triggered by something you’ve seen, heard or thought about recently, even if you can’t remember what. Of course, why we get these particular ones and not others is still a mystery.
I have forced myself to contradict myself in order to avoid conforming to my own taste. Don’t think you understand It. On the other hand, don’t think you don’t understand It. It? What is It, a pronoun capitalized this way? What is It, pronounced with the kind of emphasis that communicates great significance? Alternatively, it is called the Great Matter, Enlightenment, Emptiness, Suchness. These are ways we refer to different aspects of It. When I write these words, what do you think to yourself? You probably think to yourself either that you don’t understand these things, “Wow, I wish I understood those things, maybe I will someday.” Or, perhaps, “I will probably never understand,” or when you hear these words you have a sense that you do understand these things, at least to some degree; the words conjure up for you a memory of an experience, a mind-state, an insight, or you think of images or sensations that you find comforting or inspiring. It is difficult to say which of these – a sense that we don’t understand, or a sense that we do understand – is more detrimental to spiritual practice.
Buddhist understanding – prajna paramita, the perfection of wisdom – is completely different from ordinary understanding. It is so different that even though it is here under our noses all the time, we miss It. Even though this Understanding is free and available, we revere Shakyamuni Buddha as a once-in-a-universe amazing person because he came to It without even having a teacher who pointed it out to him. This is the central teaching of Buddhism – that there is a kind of wisdom, a kind of insight, “which removes all suffering, and is true, not false.” The Buddha studied suffering – old age, disease, death, loss, dissatisfactions – and asked whether there was any way out of it. He was not the first to ask this question by any means. Almost every religion and social movement has tried to offer people a remedy, a way out, at least a mitigation of this human experience of suffering.
What the Buddha realized was, in a sense, its all how you relate to it. It’s all how you see it and understand your place in it. However, this is not about adopting some arbitrary positive outlook! Well, you could look at things that way and suffer, but if you adopt this philosophy or view things don’t look so bad…This is about seeing the true nature of reality. What is it that we see? A textbook answer would be something like, “we see that we, and all beings and things, are empty of inherent, enduring self-nature.” But this description is so inadequate to convey what we end up understanding. We could also say “we see that things-just-as-they-are, without the filter of our self-concern, are precious.” Or we could say “we see that there is only this moment, and this moment is free from suffering.”
Intellectual understanding of these descriptions or faithful belief in these descriptions, do not convey the release from suffering that the Buddha found. They must be personally and directly experienced for that to occur and once they are personally and directly experienced we are forever changed, but no experience in the past conveys lasting release from suffering either. Perhaps when you hear It – the Great Matter, Prajna Paramita (Transcendental Wisdom), Enlightenment, Emptiness, Suchness – you recall the spacious, unself-conscious feeling you experience in the wilderness. That’s not It. Perhaps you think of the “zone” you get into while doing a body practice or artistic activity. That’s not It. Perhaps you think of how vast space is, or how we are made up mostly of space, between our tiny atomic particles. That’s not It. Perhaps you think of how everything changes, so you can’t really draw a boundary around who you are. That’s not It. Perhaps you think of how it is impossible to trace all the causes and conditions and beings that brought you the meal you eat, and how dependent you are on all these different aspects of the universe. That’s not It.
Now, it would be good for all of us, myself included, if I left you with that message and shut up. But in the West, especially in Soto Zen, they explain things. It is the gentle way. It is so easy to be satisfied with just an intellectual understanding. It is so easy to fool ourselves that ours is not just an intellectual understanding – after all, if it is associated with emotions, it’s not just intellectual, right? It is so easy to allow what was once a real experience to devolve into a mere memory, a mere view. Most of us walk around with a largely intellectual understanding of It. As Dogen would say, we are “playing in the entrance way.” This is why Zen Masters through the ages have pulled out all the stops and done all kinds of strange things to try and wake their students up from their dreams. They yanked their students’ noses, offered riddles, put slippers on their heads. What is that about? Some kind of ridiculous code? A contest to see who was least inhibited? No. It says Right Here, Right Now, Do You See? In a sense it doesn’t matter what is said or done to express it; if both people can experience It, the arrows have met in mid-air. This is extremely important. There is no god in Buddhism that is going to condemn us or even be disappointed in us because we just play in the entrance way. But what a shame.
But thinking you do not understand is just as bad. When I think like that, I am here, and understanding is over there – in that [other person’s] head, or in the past, or in the future. This can be one of the most painful beliefs. It can also be one of the biggest obstacles. We are intimate with It every moment of every day. It is never anywhere else. We experience the perfection of wisdom when we stop looking anywhere else. When the Zen Master comes and challenges us, we answer her in kind. Perhaps we say, “Yes! Buddha caught the pillow!” Perhaps we throw the pillow back. Perhaps we laugh. But the challenge does not send us off in our minds to abstractions or memories, concepts, images, metaphors or teachings. We know the Buddha is nowhere else, and have dropped the self-concern that wonders how “I” relate to Buddha.
Being at home with oneself like that is an immense relief from suffering. We must struggle to understand, unfortunately there are no shortcuts. But what we do in that struggle is exhaust all of our dreams until finally there is no place left to go. Then we see It is something we have understood all along. We just didn’t know what kind of understanding to look for. And a final note – having answered the Zen master’s challenge one day does not mean we will be able to do so the next. This is not an understanding that is of any use to us in the past.
I’d assume that it’s safe to say that everyone who reads the blog loves two things: The internet and images. We are all here because we love graphics, love data and are constantly on the internet. Today’s infographic is all about what we love most. Images on the internet!
Images have gotten better. Image quality has increased all over the internet, increased image quality and an increase of images per article increases views and aids in searchability. Various new-ish aps and websites aid in the prominence of images. Pinterest boasts inspiring fashion, food and decor photos, earning swoons across America. Facebook allows users to upload photos of their friends, family and fun times. Instagram, which we all know I love, gives even the most novice of photographers an opportunity to publish their own photos.
Images are beautiful and allow inspiration. Hurray for the image revolution!