THE talk of “nothing,” as if it was “something” may be useful in mathematics, considering such concepts as zero or the null set, but when it comes to everyday life and ordinary discourse, well, that’s another story.
For example, you may ask another, “What did you do today?” And the reply could be, “Nothing,” or “Nothing much.” But of course things transpired, even if the time was spent in a “couch potato” mode. The Earth, the sun, the sea tides and the liquid sky. Nothing ceased its constant turning, revolving, motion, becoming and passing away. What you mean by the use of “nothing” in such circumstances, is that “nothing” out of the ordinary (to you) occurred; all events seemed trivial and insignificant. Or perhaps you just don’t want to talk about it; what is occurring.
Another common example of the use of “nothing” in everyday life is a possible reply to the question, “What’s on your mind?” “Oh, nothing,” is the reply. But of course the responder isn’t brain dead and the heart is still pumping. Something is going on but you can’t put it in words. Or again, there is so much going on, you don’t want to talk about it.
In both these cases, the “nothing” response may act as a kind of verbal symptom indicative of an underlying feeling of boredom or despair, although not necessarily. In any case, suppose it is the “pain” of boredom, loneliness, or despair that has engendered the concealing response of “nothing.” In confronting such “nothings” there are at least two possible reactions or interpretations the bored responder may put upon his or her situation.
Let us call one response, simply, “A.” This is a first order response, involving thinking and emotion, and a low threshold for the toleration of boredom. “A” is a kind of “dis-ease” in which the responder seeks almost any distraction that will keep boredom from entering the door. Often the distractions are empty, addictive, and could lead to dangerous consequences.
Let us call a second kind of response simply “B.” This is a reflective, second order state, involving thinking about thinking and emotional control. In this case, boredom is considered a welcome guest, and invited into the room. Boredom is considered as blessed and a luxury. In this case an “ease” ensues, and contemplation is undisturbed.
The crucial question is whether or not it is a free choice whether one acts in a way similar to “A” or “B?” If “A” leads to sadness, and “B” lends to happiness, is it up to the individual to take one route or the other?
Questions such as this exercised our ancient forbearers. If the greatest good at which life aims is “happiness,” then is the achievement of that state, for life as a whole, completely up to the individual, or does fortune, chance, circumstance, or events outside individual control have a major role to play in the assessment of a human life?
Sometimes we “act” and sometimes “react.” Such responses seem to form a continuum that is a function of the quantity of thought or deliberation involved in the response. Reactions that seem to involve no thought at all we call “instinctive” or “involuntary.” Actions that involve considerable thought or deliberation we may call “thoughtful” or “voluntary.” Such “thoughtful” actions seem to involve the higher cognitive functions and to be in our control; whether such control is a delusion or not. Such higher actions also include those illusive mental states we call “moods” or “feelings” or “attitudes” or “emotions.” It is such “higher” mental states that the ancients thought were subject to our will, or at least subject to change and alteration.
It’s like asking, “Is the glass half empty or half full?” We may say, it’s half empty, and then bemoan our fate, or try desperately to fill the other half. Or we may say it’s half full, and that’s plenty to quench our thirst. Yet is this a council for “quietism” — an indication of a lack of ambition or confidence? Or is it the beginning of wisdom?
We can never get enough of what we do not need in the first place, and the more we fill our plates of desire with the unnecessary the more we seek it. This perhaps is the existential plight of the majority: seeking without what may only be found within.
To be sure, there is much we cannot control. The situations we confront have been in the making since who knows when. I cannot, yet, stop the typhoon, or shape the world according to my wishes or fantasy. But I could choose the way I assimilate what occurs. I could confront each situation with compassion and courage, with joy or understanding. Or we could react without thought, with complaint or anger or despair. It’s as if “nothing” veils the hidden secrets of our saving transformation.
Puzzle
Can you find integers, x, y, and z such that 3^x + 4^y = 5^z?
(other than the triple (2, 2, 2)).
Answer to last week’s puzzle
Simply write 2.71 + 2.71 +….(100 times).
