Mythology Expert Reviews Depictions of Greek & Roman Myths in Popular Movies and TV Shows

It’s safe to say that we no longer believe in the gods of the ancient world — or rather, that most of us no longer believe in their lit­er­al exis­tence, but some of us have faith in their box-office poten­tial. This two-part video series from Van­i­ty Fair exam­ines a vari­ety of movies and tele­vi­sion shows that have drawn on Greek and Roman myth since the mid-twen­ti­eth-cen­tu­ry, includ­ing Jason and the Arg­onautsClash of the Titans, Troy, and Dis­ney’s Her­cules. Offer­ing com­men­tary on their faith­ful­ness to the source mate­r­i­al is Peter Mei­neck, Pro­fes­sor of Clas­sics in the Mod­ern World at New York Uni­ver­si­ty.

Not that he insists on hold­ing these enter­tain­ments to rig­or­ous stan­dards of accu­ra­cy. “I would not use the term ‘accu­ra­cy’ at any point in Xena: War­rior Princess, because it’s fan­tas­tic,” he says at one point. But then, when it comes to the sto­ries told by ancient Greeks and Romans, we’re deal­ing with rather fan­ta­sy-rich mate­r­i­al from the start.

Height­ened, aug­ment­ed, refined, and syn­cretized over many gen­er­a­tions, they’ve come down to us in forms that reflect more or less eter­nal­ly human notions about the forces that gov­ern real­i­ty and its vicis­si­tudes — ready made, in some cas­es, to incor­po­rate into the lat­est twen­ty-first-cen­tu­ry super­hero spec­ta­cle.

Pos­sessed of dis­tinc­tive phys­i­cal traits, tem­pera­ments, super­hu­man pow­ers, and even grudges, the many gods of the poly­the­is­tic antiq­ui­ty were, in their way, the com­ic-book heroes of their time. And just as we have dif­fer­ent “uni­vers­es” of char­ac­ters to choose from, dif­fer­ent eras and cul­tures had their own line­ups of deities, none quite the same as any oth­er. “At the pin­na­cle of this teem­ing numi­nous uni­verse were the Olympians, the twelve gods head­ed by Zeus and Hera,” says ancient-his­to­ry Youtu­ber Gar­rett Ryan in the Told in Stone video above. “The Greeks influ­enced Roman reli­gion vir­tu­al­ly from the begin­ning. By the time Rome emerged into the full light of his­to­ry, the Roman gods had been assim­i­lat­ed to their Greek coun­ter­parts.”

Hence our rec­og­niz­ing Greek Olympians like Posei­don, Artemis, Athena, and Diony­sus, but also their Roman equiv­a­lents Nep­tune, Diana, Min­er­va, and Bac­chus. “There seems to have been lit­tle doubt in Romans’ minds that their chief gods were the same as those of the Greeks,” Ryan says. “The Greeks, for their part, gen­er­al­ly accept­ed that the Romans wor­shipped their gods under dif­fer­ent names — while also being “eager col­lec­tors of exot­ic deities,” many of which could be found with­in their own vast empire. The result was a bewil­der­ing pro­fu­sion of gods for every occa­sion, Greek-inspired or oth­er­wise: an omen of the more-is-bet­ter ethos that the Hol­ly­wood block­buster would embrace a cou­ple of mil­len­nia lat­er.

Relat­ed con­tent:

How Ara­bic Trans­la­tors Helped Pre­serve Greek Phi­los­o­phy … and the Clas­si­cal Tra­di­tion

How Rome Began: The His­to­ry As Told by Ancient His­to­ri­ans

A Vir­tu­al Tour of Ancient Athens: Fly Over Clas­si­cal Greek Civ­i­liza­tion in All Its Glo­ry

The Beau­ty & Inge­nu­ity of the Pan­theon, Ancient Rome’s Best-Pre­served Mon­u­ment: An Intro­duc­tion

Behold Ancient Egypt­ian, Greek & Roman Sculp­tures in Their Orig­i­nal Col­or

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities and the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

The Wisdom of Alan Watts in 4 Mind-Expanding Animations

Per­haps no sin­gle per­son did more to pop­u­lar­ize Zen Bud­dhism in the West than Alan Watts. In a sense, Watts pre­pared U.S. cul­ture for more tra­di­tion­al­ly Zen teach­ers like Soto priest Suzu­ki Roshi, whose lin­eage con­tin­ues today, but Watts did not con­sid­er him­self a Zen Bud­dhist. Or at least that’s what he tells us in the talk above, ani­mat­ed by Trey Park­er and Matt Stone, the cre­ators of South Park. “I am not a Zen Bud­dhist,” he says, “I am not advo­cat­ing Zen Bud­dhism, I am not try­ing to con­vert any­one to it. I have noth­ing to sell.” Instead, he calls him­self “an enter­tain­er.” Is he pulling our leg?

After all, Watts was the author of such books as The Spir­it of Zen (1936—his first), The Way of Zen (1957), and ”This Is It” and Oth­er Essays on Zen and Spir­i­tu­al Expe­ri­ence (1960). Then again, he also wrote books on Chris­tian­i­ty, on “Erot­ic Spir­i­tu­al­i­ty,” and on all man­ner of mys­ti­cism from near­ly every major world reli­gion.

And he was ordained an Epis­co­pal priest in 1945 and served as such until 1950. Watts was a tricky character—a strict anti-dog­ma­tist who found all rigid doc­trine irri­tat­ing at best, deeply oppres­sive and dehu­man­iz­ing at worst.

While Watts may not have been any sort of doc­tri­naire Zen priest, he learned—and taught—a great deal from Japan­ese Bud­dhist con­cepts, which he dis­tills in the video at the top. He gleaned very sim­i­lar insights—about the uni­ty and inter­con­nect­ed­ness of all things—from Dao­ism. Just above, see a very short ani­ma­tion cre­at­ed by Eddie Rosas, from The Simp­sons, in which Watts uses a sim­ple para­ble to illus­trate “Dao­ism in per­fec­tion.”

The con­cepts Watts elu­ci­dates from var­i­ous tra­di­tions are instant­ly applic­a­ble to eco­log­i­cal con­cerns and to our rela­tion­ship to the nat­ur­al world. “The whole process of nature,” he says above in a para­ble ani­mat­ed by Steve Agnos, “is an inte­grat­ed process of immense com­plex­i­ty.” In this case, how­ev­er, rather than offer­ing a les­son in uni­ty, he sug­gests that nature, and real­i­ty, is ulti­mate­ly unknow­able, that “it is real­ly impos­si­ble to tell whether any­thing that hap­pens in it is good or bad.” The most rea­son­able atti­tude then, it seems, is to refrain from mak­ing judg­ments either way.

It’s that ten­den­cy of the human mind to make hasty, erro­neous judg­ments that comes in for cri­tique in the Watts talk above, ani­mat­ed by Tim McCourt and Wes­ley Louis of West­min­ster Arts & Film Lon­don. Here, he reach­es even deep­er, inves­ti­gat­ing ideas of per­son­al iden­ti­ty and the exis­tence of the ego as an enti­ty sep­a­rate from the rest of real­i­ty. Return­ing to his grand theme of inter­con­nect­ed­ness, Watts assures us it’s “impos­si­ble to cut our­selves off from the social envi­ron­ment, and also fur­ther­more from the nat­ur­al envi­ron­ment. We are that; there’s no clear way of draw­ing the bound­ary between this organ­ism and every­thing that sur­rounds it.” But in order to dis­cov­er this essen­tial truth, says Watts, we must become “deep lis­ten­ers” and let go of embar­rass­ment, shy­ness, and anx­i­ety.

If you enjoy these excerpts from Alan Watts’ lec­tures, you can find many hours of his talks online. What Watts would have thought of this, I do not know, but I’m cer­tain he’d be glad that so much of his work—hours of lec­tures, in fact—is avail­able free of charge on YouTube.

Relat­ed Con­tent:

The Great­est Hits of Alan Watts: Stream a Care­ful­ly-Curat­ed Col­lec­tion of Alan Watts Wis­dom

Alan Watts Intro­duces Amer­i­ca to Med­i­ta­tion & East­ern Phi­los­o­phy: Watch the 1960 TV Show, East­ern Wis­dom and Mod­ern Life

What If Mon­ey Was No Object?: Thoughts on the Art of Liv­ing from East­ern Philoso­pher Alan Watts

Zen Mas­ter Alan Watts Dis­cov­ers the Secrets of Aldous Hux­ley and His Art of Dying

Alan Watts On Why Our Minds And Tech­nol­o­gy Can’t Grasp Real­i­ty

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

 

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Behold Gustave Doré’s Dramatic Illustrations of the Bible (1866)

One occa­sion­al­ly hears it said that, thanks to the inter­net, all the books tru­ly worth read­ing are free: Shake­speare, Don Quixote, the sto­ries of Edgar Allan Poe, the Divine Com­e­dy, the Bible. Can it be a coin­ci­dence that all of these works inspired illus­tra­tions by Gus­tave Doré? When he was active in mid-nine­teenth-cen­tu­ry France, he worked in a vari­ety of forms, includ­ing paint­ing, sculp­ture, and even comics and car­i­ca­tures. But he lives on through noth­ing so much as his wood­block-print illus­tra­tions of what we now con­sid­er clas­sics of West­ern lit­er­a­ture — and, in the case of La Grande Bible de Tours, a text we could describe as “super-canon­i­cal.”

Doré took on the task of design­ing 241 engrav­ings for a lux­u­ri­ous new French-lan­guage edi­tion of the Vul­gate Bible in the mid-eigh­teen-six­ties. The project “offered him an almost end­less series of intense­ly dra­mat­ic events,” writes biog­ra­ph­er Joan­na Richard­son: “the loom­ing tow­er of Babel, the plague of dark­ness in Egypt, the death of Sam­son, Isa­iah’s vision of the destruc­tion of Baby­lon.”

All pro­vid­ed prac­ti­cal­ly ide­al show­cas­es for the ele­ments of Doré’s intense­ly Roman­tic style: “the moun­tain scenes, the lurid skies, the com­pli­cat­ed bat­tles, the almost unremit­ting bru­tal­ism.” But along with the Old Tes­ta­ment “mas­sacres and mur­ders, decap­i­ta­tions and aveng­ing angels” come Vic­to­ri­an angels, Vic­to­ri­an women, and Vic­to­ri­an chil­dren, “sen­ti­men­tal or wise beyond their years.”

Those choic­es may have been moti­vat­ed by the simul­ta­ne­ous pub­li­ca­tion of La Grande Bible de Tours in both France and the Unit­ed King­dom. In any event, the edi­tion proved suc­cess­ful enough on both sides of the Chan­nel that a major exhi­bi­tion of Doré’s work opened in Lon­don the very next year.

Though vis­i­bly root­ed in their time and place — as well as in the artist’s per­son­al sen­si­bil­i­ties and the aes­thet­ic cur­rents in which he was caught up — Doré’s visions of the Bible still make an impact with their rich and imme­di­ate­ly rec­og­niz­able chiaroscuro por­tray­als of scenes that have long res­onat­ed through the whole of West­ern cul­ture. You can see the whole series on Wikipedia, or as col­lect­ed in The Doré Gallery of Bible Illus­tra­tions at Project Guten­berg — all, of course, for no charge.

Relat­ed con­tent:

Gus­tave Doré’s Dra­mat­ic Illus­tra­tions of Dante’s Divine Com­e­dy

Gus­tave Doré’s Exquis­ite Engrav­ings of Cer­vantes’ Don Quixote

Gus­tave Doré’s Macabre Illus­tra­tions of Edgar Allan Poe’s “The Raven” (1884)

Behold Gus­tave Doré’s Illus­tra­tions for Rabelais’ Grotesque Satir­i­cal Mas­ter­piece Gar­gan­tua and Pan­ta­gru­el

The Adven­tures of Famed Illus­tra­tor Gus­tave Doré Pre­sent­ed in a Fantasic(al) Cutout Ani­ma­tion

Sal­vador Dalí’s Illus­tra­tions for the Bible (1963)

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities and the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

World Religions Explained with Useful Charts: Hinduism, Buddhism, Judaism, Islam, Christianity & More

It does­n’t take an expert in the field to know that, around the world, there is much dis­agree­ment on the sub­ject of reli­gion. But as explained in the Use­fulCharts video above by Matt Bak­er, whose PhD in Reli­gious Stud­ies makes him an expert in the field, every source does agree on the fact that the four largest reli­gions in the world are Chris­tian­i­ty, Islam, Hin­duism, and Bud­dhism. “These are the undis­put­ed ‘big four,’ ” Bak­er says, and they’ve thus been the sub­jects of the var­i­ous videos and charts he’s made explain­ing their his­to­ries and char­ac­ter­is­tics. But in his area of exper­tise, he adds, “it is often said that there are five major world reli­gions.”

The fifth major reli­gion, as you may have already guessed, is Judaism, though its six­teen mil­lion adher­ents don’t enter the same numer­i­cal league as the world’s 1.9 bil­lion Mus­lims or 2.4 bil­lion Chris­tians. The Jew­ish faith punch­es well above its weight in respects like its age, and its being “the par­ent reli­gion to both Chris­tian­i­ty and Islam.” Com­ing in at 400 mil­lion believ­ers is a reli­gion, or cat­e­go­ry of reli­gions, that to many read­ers may seem much less famil­iar than Judaism: Chi­nese folk reli­gion, or as Bak­er calls it, “Chi­nese Syn­cretism,” refer­ring to its mix­ture of dif­fer­ent ideas and tra­di­tions.

You can get up to speed on Chi­nese Syn­cretism, as well as Islam, Hin­duism, and Bud­dhism, in the two-hour video at the top of the post, which com­piles Bak­er’s Use­fulCharts expla­na­tions of those reli­gions’ evo­lu­tions and all the intel­lec­tu­al, doc­tri­nal, and cul­tur­al branch­es that have grown in the process. To Chris­tian­i­ty, the biggest of the big four, Bak­er has devot­ed an entire series, pre­sent­ed in its entire­ty in the three-hour video just above.  You may be able to describe the dif­fer­ences between Catholi­cism and Protes­tantism, but what about the dif­fer­ences between, say, the Syr­i­ac Catholic Church, the Evan­gel­i­cal Free Church of Amer­i­ca, and the Mekane Yesus Church of Ethiopia?

Bak­er can and does describe those dif­fer­ences, using his own fam­i­ly tree-style charts as a visu­al aid. Only one view­ing may not be enough to gain a clear under­stand­ing of what sep­a­rates each Chris­t­ian denom­i­na­tion from every oth­er. But it will cer­tain­ly be enough to instill an under­stand­ing that, in an impor­tant sense, there is such thing as Chris­tian­i­ty, sin­gu­lar; bet­ter, per­haps, to speak of the many and var­ied Chris­tian­i­ties than have been prac­ticed over the mil­len­nia. The same goes, in dif­fer­ent ways, for the oth­er major world reli­gions, and if you zoom in far enough, even the minor ones turn out to be rich with their own com­plex­i­ties. But then, as Bak­er sure­ly would agree, there are no minor reli­gions — at least if you’re curi­ous enough about them.

Relat­ed con­tent:

An Ani­mat­ed Intro­duc­tion to the World’s Five Major Reli­gions: Hin­duism, Judaism, Bud­dhism, Chris­tian­i­ty & Islam

180,000 Years of Reli­gion Chart­ed on a “His­tom­ap” in 1943

A Visu­al Map of the World’s Major Reli­gions (and Non-Reli­gions)

Ani­mat­ed Map Shows How the Five Major Reli­gions Spread Across the World (3000 BC — 2000 AD)

70,000+ Reli­gious Texts Dig­i­tized by Prince­ton The­o­log­i­cal Sem­i­nary, Let­ting You Immerse Your­self in the Curi­ous Works of Great World Reli­gions

Phi­los­o­phy of Reli­gion: A Free Online Course

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities and the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

16th-Century Japanese Historians Describe the Oddness of Meeting the First Europeans They Ever Saw

Go to Japan today, and the coun­try will present you with plen­ty of oppor­tu­ni­ties to buy pantabako, and tem­pu­ra. These prod­ucts them­selves — bread, cig­a­rettes, and deep-fried seafood or veg­eta­bles — will be famil­iar enough. Even the words that refer to them may have a rec­og­niz­able ring, espe­cial­ly if you hap­pen to be a Por­tuguese-speak­er. Japan­ese has more than its fair share of nat­u­ral­ized terms, used to refer to every­thing from the kon­bi­ni on the cor­ner to the riizanabu­ru prices found there­in, but none of them are as deeply root­ed as its terms import­ed from Por­tu­gal.

Rela­tions between Japan and Por­tu­gal go back to 1543, when the first Por­tuguese sailors arrived in the south­ern Japan­ese arch­i­pel­ago. Impres­sions of this encounter are includ­ed in the video above, a Voic­es of the Past com­pi­la­tion of how actu­al six­teenth-cen­tu­ry Japan­ese his­to­ri­ans described their unex­pect­ed vis­i­tors. “A south­ern bar­bar­ian ves­sel came to our shores,” writes one of them, anony­mous­ly. From it “emerged an unname­able crea­ture, some­what sim­i­lar in shape to a human being, but look­ing rather more like a long-nosed gob­lin, or the giant demon mikoshi-nyūdō.”

This grotesque, unin­tel­li­gi­ble crea­ture turned to be a bateren; that is, a padre, a mis­sion­ary priest come to spread the kirishi­tan reli­gion in this dis­tant land. In this pri­ma­ry task they faced severe, ulti­mate­ly insur­mount­able chal­lenges, but as the first Euro­peans to make con­tact with Japan, they also hap­pened much more suc­cess­ful­ly to dis­sem­i­nate West­ern con­cepts and tech­niques in agri­cul­ture, sci­ence, and art (not to men­tion dessert cul­ture). Their intro­duc­tion of the gun, described in detail by anoth­er con­tem­po­rary his­to­ri­an, also changed the course of Japan­ese his­to­ry, doing its part to make pos­si­ble the uni­fi­ca­tion of Japan in the fol­low­ing cen­tu­ry.

Kurusu in hand, these bateren argued that one should devote one­self to Deusu in order to avoid eter­nal con­dem­na­tion to inheruno and gain admis­sion to paraiso. There were con­verts, though per­haps not in num­bers as large as expect­ed. Then as now, the Japan­ese had their own way of going about things, but in the six­teenth cen­tu­ry, they had rulers inclined to crack down hard on sus­pi­cious for­eign influ­ence. The last sec­tion of the video con­tains tes­ti­mo­ny of a show­down staged between Chris­tian­i­ty and Bud­dhism, a debate in which the bateren seemed to have put on a poor show. Defeat­ed, they were either expelled or exe­cut­ed, and not long there­after, Japan closed the doa — as they now call it — for a cou­ple more cen­turies.

Relat­ed con­tent:

Hear the First Japan­ese Vis­i­tor to the Unit­ed States & Europe Describe Life in the West (1860–1862)

The His­to­ry of Ancient Japan: The Sto­ry of How Japan Began, Told by Those Who Wit­nessed It (297‑1274)

What Hap­pens When a Japan­ese Wood­block Artist Depicts Life in Lon­don in 1866, Despite Nev­er Hav­ing Set Foot There

A Japan­ese Illus­trat­ed His­to­ry of Amer­i­ca (1861): Fea­tures George Wash­ing­ton Punch­ing Tigers, John Adams Slay­ing Snakes & Oth­er Fan­tas­tic Scenes

The 17th-Cen­tu­ry Japan­ese Samu­rai Who Sailed to Europe, Met the Pope & Became a Roman Cit­i­zen

Hear an Ancient Chi­nese His­to­ri­an Describe The Roman Empire (and Oth­er Voic­es of the Past)

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities and the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

How the 13th-Century Sufi Poet Rumi Became One of the World’s Most Popular Writers

The Mid­dle East is hard­ly the world’s most har­mo­nious region, and it only gets more frac­tious if you add in South Asia and the Mediter­ranean. But there’s one thing on which many res­i­dents of that wide geo­graph­i­cal span can agree: Jalāl al-Dīn Muḥam­mad Rūmī. One might at first imag­ine that a thir­teenth-cen­tu­ry poet and mys­ti­cal philoso­pher who wrote in Per­sian, with occa­sion­al for­ays into Turk­ish, Ara­bic, and Greek, would be a niche fig­ure today, if known at all. In fact, Rumi, as he’s com­mon­ly known, is now one of the most pop­u­lar writ­ers in not just the Mid­dle East but the world; Eng­lish rein­ter­pre­ta­tions of his verse have even made him the best-sell­ing poet in the Unit­ed States.

“The trans­for­ma­tive moment in Rumi’s life came in 1244, when he met a wan­der­ing mys­tic known as Shams of Tabriz,” writes the BBC’s Jane Cia­bat­tari. She quotes Brad Gooch, author of Rumi’s Secret: The Life of the Sufi Poet of Love, describ­ing them as hav­ing an “elec­tric friend­ship for three years,” after which Shams dis­ap­peared. “Rumi coped by writ­ing poet­ry,” which includes 3,000 poems writ­ten for “Shams, the prophet Muham­mad and God. He wrote 2,000 rubay­at, four-line qua­trains. He wrote in cou­plets a six-vol­ume spir­i­tu­al epic, The Mas­navi.” He did all this work in ser­vice of what, in the ani­mat­ed TED-Ed les­son above, Stephanie Honchell Smith calls his ulti­mate goal: “the reuni­fi­ca­tion of his soul with God through the expe­ri­ence of divine love.”

How is such a love to be accessed? “Love resides not in learn­ing, not in knowl­edge, not in pages in books,” Rumi declared. “Wher­ev­er the debates of men may lead, that is not the lover’s path.” He pur­sued it through devo­tion to Shams’ Sufism, “par­tic­i­pat­ing in rit­u­al­ized danc­ing and preach­ing the reli­gion of love through lec­tures, poet­ry, and prose.” Lat­er in life, he shift­ed “from ecsta­t­ic expres­sions of divine love to vers­es that guide oth­ers to dis­cov­er it for them­selves,” incor­po­rat­ing “ideas, sto­ries, and quotes from Islam­ic reli­gious texts, Ara­bic and Per­sian lit­er­a­ture and ear­li­er Sufi writ­ings and poet­ry.” Per­haps there can be no full appre­ci­a­tion of Rumi’s work with­out a schol­ar’s under­stand­ing of the lan­guages and cul­tures he knew. But if his sales fig­ures are any­thing to go by, the long­ing into which his com­plex work taps is uni­ver­sal.

Relat­ed con­tent:

The Mys­ti­cal Poet­ry of Rumi Read By Til­da Swin­ton, Madon­na, Robert Bly & Cole­man Barks

Learn Islam­ic & Indi­an Phi­los­o­phy with 107 Episodes of the His­to­ry of Phi­los­o­phy With­out Any Gaps Pod­cast

The Com­plex Geom­e­try of Islam­ic Art & Design: A Short Intro­duc­tion

500+ Beau­ti­ful Man­u­scripts from the Islam­ic World Now Dig­i­tized & Free to Down­load

The Birth and Rapid Rise of Islam, Ani­mat­ed (622‑1453)

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities and the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

A 6‑Step Guide to Zen Buddhism, Presented by Psychiatrist-Zen Master Robert Waldinger

Robert Waldinger works as a part-time pro­fes­sor of psy­chi­a­try at Har­vard Med­ical School, but he also describes him­self as a “Zen mas­ter.” This may strike some lis­ten­ers as a pre­sump­tu­ous claim, but he has indeed been offi­cial­ly accept­ed as a rōshi in two dif­fer­ent Zen lin­eages in the West. With one foot in psy­chi­a­try and the oth­er in Bud­dhism, Waldinger (pre­vi­ous­ly fea­tured here on Open Cul­ture for his work on hap­pi­ness and lone­li­ness) is well-placed to explain the lat­ter in terms amenable to the for­mer. In the Big Think video above, he breaks the ancient reli­gion — or mind­set, or way of being, or what­ev­er one prefers to call it — into six dis­tinct con­cepts: imper­ma­nence, noble truths, mind­ful­ness, attach­ment, lov­ing kind­ness, and begin­ner’s mind.

If you’ve felt any curios­i­ty about Zen Bud­dhism and pur­sued it online in recent years, the term mind­ful­ness will be famil­iar to the point of cliché. Waldinger per­son­al­ly defines it as “pay­ing atten­tion in the present moment with­out judg­ment.” You can work on your mind­ful­ness right now, he explains, “by sim­ply pay­ing atten­tion to what­ev­er stim­uli are reach­ing you. It might be your heart­beat, it might be your breath, it might be the sound of the fan in the room — any­thing — and sim­ply let­ting your­self be open and receive what­ev­er is here right now.” This can help us put into per­spec­tive the next con­cept, attach­ment, or our feel­ing “that the world be a cer­tain way,” which caus­es no amount of our dis­sat­is­fac­tion and even suf­fer­ing.

All of these ideas are much expand­ed on in pri­ma­ry and sec­ondary Bud­dhist texts, which any enthu­si­ast can spend a life­time read­ing. My own inter­est was first piqued by a pop­u­lar 1970 vol­ume called Zen Mind, Begin­ner’s Mind, a com­pi­la­tion of talks by a famous rōshi called Shun­ryū Suzu­ki Waldinger ref­er­ences Suzuk­i’s work in the final sec­tion of this video, and specif­i­cal­ly his obser­va­tion that “in the begin­ner’s mind, there are many pos­si­bil­i­ties. In the expert’s mind, there are few.” In Waldinger’s own expe­ri­ence, “the old­er I get, and the more peo­ple call me an expert, the more aware I am of how lit­tle I know.” True mas­tery lies in the aware­ness not of the knowl­edge we have, but the knowl­edge we don’t.

Relat­ed:

Bud­dhism 101: A Short Intro­duc­to­ry Lec­ture by Jorge Luis Borges

How Lone­li­ness Is Killing Us: A Primer from Har­vard Psy­chi­a­trist & Zen Priest Robert Waldinger

What Is a Zen Koan? An Ani­mat­ed Intro­duc­tion to East­ern Philo­soph­i­cal Thought Exper­i­ments

The Wis­dom of Alan Watts in Four Thought-Pro­vok­ing Ani­ma­tions

What Are the Keys to Hap­pi­ness? Lessons from a 75-Year-Long Har­vard Study

The Zen of Bill Mur­ray: I Want to Be “Real­ly Here, Real­ly in It, Real­ly Alive in the Moment”

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities and the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

What Is Religion Actually For?: Isaac Asimov and Ray Bradbury Weigh In

In the nine­teen-six­ties, the music media encour­aged the notion that a young rock-and-roll fan had to side with either the Bea­t­les or their rivals, the Rolling Stones. On some lev­el, it must have made sense, giv­en the grow­ing aes­thet­ic divide between the music the two world-famous groups were putting out. But, at bot­tom, not only was there no rival­ry between the bands (it was an inven­tion of the music papers), there was no real need, of course, to choose one or the oth­er. In the fifties, some­thing of the same dynam­ic must have obtained between Ray Brad­bury and Isaac Asi­mov, two pop­u­lar genre writ­ers, each with his own world­view.

Brad­bury and Asi­mov had much in com­mon: both were (prob­a­bly) born in 1920, both attend­ed the very first World Sci­ence Fic­tion Con­ven­tion in 1939, both began pub­lish­ing in pulp mag­a­zines in the for­ties, and both had an aver­sion to air­planes. That Brad­bury spent most of his life in Cal­i­for­nia and Asi­mov in New York made for a poten­tial­ly inter­est­ing cul­tur­al con­trast, though it nev­er seems to have been played up. Still, it may explain some­thing of the basic dif­fer­ence between the two writ­ers as it comes through in the video above, a com­pi­la­tion of talk-show clips in which Brad­bury and Asi­mov respond to ques­tions about their reli­gious beliefs, or lack there­of.

Asi­mov may have writ­ten a guide to the Bible, but he was hard­ly a lit­er­al­ist, call­ing the first chap­ters of Gen­e­sis “the sixth-cen­tu­ry BC ver­sion of how the world might have start­ed. We’ve improved on that since. I don’t believe that those are God’s words. Those are the words of men, try­ing to make the most sense that they could out of the infor­ma­tion they had at the time.” In a lat­er clip, Brad­bury, for his part, con­fess­es to a belief in not just Gen­e­sis, but also Dar­win and even Jean-Bap­tiste Lamar­ck, who the­o­rized that char­ac­ter­is­tics acquired in an organ­is­m’s life­time could be passed down to the next gen­er­a­tion. “Noth­ing is proven,” he declares, “so there’s room for a reli­gious del­i­catessen.”

One sens­es that Asi­mov would­n’t have agreed, and indeed, would have been per­fect­ly sat­is­fied with a reg­u­lar del­i­catessen. Though both he and Brad­bury became famous as sci­ence-fic­tion writ­ers around the same time — to say noth­ing of their copi­ous writ­ing in oth­er gen­res — they pos­sessed high­ly dis­tinct imag­i­na­tions. That works like Fahren­heit 451 and the Foun­da­tion tril­o­gy attract­ed such dif­fer­ent read­er­ships is explic­a­ble in part through Brad­bury’s insis­tence that “there’s room to believe it all” and Asi­mov’s dis­missal of what he saw as every “get-rich quick scheme of the mind” ped­dled by “con men of the spir­it”: each point of view as thor­ough­ly Amer­i­can, in its way, as the Bea­t­les and the Stones were thor­ough­ly Eng­lish.

Relat­ed con­tent:

Isaac Asimov’s Guide to the Bible: A Wit­ty, Eru­dite Atheist’s Guide to the World’s Most Famous Book

Ray Brad­bury Explains Why Lit­er­a­ture is the Safe­ty Valve of Civ­i­liza­tion (in Which Case We Need More Lit­er­a­ture!)

Isaac Asi­mov Explains His Three Laws of Robots

Carl Sagan Answers the Ulti­mate Ques­tion: Is There a God? (1994)

50 Famous Aca­d­e­mics & Sci­en­tists Talk About God

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

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