Quantum States - A Daily Analysis

My heterosexual life mate and I were talking about quantum states and the act of deciding or making decisions. Now some of you know that I am a being of chaos but even I have my solidifying states in which I really must have my firm constants. My friend is even more chaotic than I in which he would rather have things more quantum and chaotic than even myself.

A little explanation is due. This all started with a basic decision on what video game he was to play. He was recently attempting to play a game and it would freeze frequently unduly making the game unplayable - yet this was on my Playstation and not his. I told him to try it on his and see if it works. Essentially the quantum state is that it does not work on my Playstation and that it does work on his yet the act of not doing it leaves the process in a forever looped state of not working and working at the same time. If he plays the game on his Playstation and it works than the event as a whole is no longer quantum but concrete. If it fails; still, the event is no longer quantum and concrete as a failure. I haven't talked to him today to see what came of it but knowing him the event is still in a quantum-chaotic state.

What happens if we apply this to other situations? What about asking a girl out... to ask her out and she says no or yes the matter is no longer quantum. To not ask her out the matter lies in uncertainty and at that point it is the ideal of possibility. This happens all the time in which you go through interactions with people and may wonder "What happens if I ask them out, right now? would they say yes? would they say no?" What if you just don't (and probably most likely) don't ask them out than the whole situation is both and neither at the same time. The whole situation is yes and no and also non-existent at the same time.

Quantum stuff is weird though. It is far too easy to say "You oaf!! Look here you, if you don't ask her out than you just never asked her out! It can't be both and neither at the same time!" Of course it can, that is the fun with quantum states. Although, I am a little too affirmative and capricious to leave things quantum. I'll act on an impulse to find a certainty. I'll ask the girl out because the possibility and the quantum state alone will drive me weird. I must have the no and I must have the yes - not either or neither!

What if she says maybe?! Oh gods, then what? Well, I guess quantum states are meant to exist in some fashion or another!

Unpleasant Pursuits

Zen Buddhists subscribe to the avoidance of what is often referred to as unpleasant pursuits. I think this subject is something of a novelty because it seems so obvious, doesn't it? What kind of fool would pursue unpleasant things? This author, as an example, but so to do many people either willingly or unwillingly. The path is a bit more difficult than you may expect. The goal in terms of this line of practice is to identify suffering, become one with the suffering, and hopefully take remedial actions against the suffering.

Unpleasant pursuits refers to the pursuit of anything that creates suffering whether to the self or another. I suppose an example may help elucidate the practice and lets go as far as to use a personal example; after all, the point of practice is to identify suffering and become one with it. I pursue the affection of a woman and do quite often receive the desired affection. The unpleasant portion is that albeit the affection is in and of itself pleasant the pursuit really isn't due to the social status between us and what that means. Essentially, the affection and relations cannot culminate into any greater blossoming of intimacy and passion. Thus, the pursuit of affection regardless of the outcome creates suffering through the denial and objective way we disavow each other.

The remedial action is to stop the pursuit or at least come to terms with it. Holding in the sorrow or the suffering bequeaths suffering. To me the cure is to approach this woman and be honest and upfront about the turmoil inside.

Zen Buddhism from the way I understand it and practice it is not only to help assist with life and its many trivialities but to enjoy life wholly. Another type of unpleasant pursuit comes across on an everyday instance to all people. Consider the smallest of internal struggles such as to buy a coffee or to buy orange juice. Coffee will wake you up in the morning but may (at least in my case) make you feel guilty for consuming something that is not all that wholesome especially in respect to the orange juice! Being a health nut I do tend to feel guilty for partaking in certain food stuffs. Of course, coffee isn't all that unhealthy, truly, it still generates guilt - suffering.

How to cope: bring attention to it, be with the moment. When I feel my suffering I am at peace with it. I am immediately and wholly in the moment and I explore how I feel. A small bit of tightness in my chest, a shameful feeling in my head, tension in the back... this is the moment and this is my suffering. To me, being in the moment relieves the suffering as I realize "hey, this is trivial, what am I doing?"

I suppose the result of any unpleasant pursuit is to simply identify the pursuit this way the pursuit itself does not become an abstraction of what it truly is and is clearly in view. Keep in mind that unpleasant pursuits are wholly self created.

Sometimes unpleasantness cannot be avoided especially in some pursuits. As previously mentioned, I am a health nut. Today and yesterday as an example the days have been bright and sunny exceeding some pretty high temperatures. Yet, for some reason, I went for a long bike ride each day that spanned many miles. Of course I was hot and working hard, which isn't really pleasant. I was drenched in sweat and my muscles were cramped. Throat became dry and my clothes were sticking to me.

"This is precisely the moment for practice!" I thought. Being one with the moment and being present with my suffering (such a harsh word for such menial unpleasantness) I was able to really truly enjoy my time out. I was able to come to terms with being hot, sweaty, sticky, thirsty, and crampy then do something wondrous; set the suffering aside and enjoy what the day had to offer. The day was warm and sunny. I had a nice wind in my face from the ride and heard the birds and bugs. The sun made my skin warm and the wind tingled me. The birds and bugs were a nice tactile-auditory experience while the scent of summer was in the air. How could I complain, how could I possibly not fall in love - with the moment.

As I ride along I smile. I smile and wave to anybody and all. This is my zen and this is my paradise. It is this moment and it is here and now. This is my life with my suffering acknowledged and pushed aside while I clear my mind and enjoy right now.

Lonely Rock

(Internal dialogue as thought by a solitary rock on the side of a river).

Day in and day out I sit alongside this river; my love, my life. White and glistening I stand strong and timeless. What does it all mean, though? This soothing river washes over me and retreats; above my head then below my feet and back again. What is the purpose, though? I look onward to see all kinds of uprights; quadrupeds, bipeds, things with wings, and swimming beasts with no appendages whatsoever. Yet, here I sit still and forever unmoved.

I question my purpose, sometimes. I feel as if I am part of so much more yet I cannot sense it. No matter, really, as the now is all that really matters. The water rushes to my side and it tingles and tickles my sides. I can feel the sediments rubbing by and caressing me. The water rises and its inhabitants come to say, hello. They ask me why I sit here all day and night and just watch and ponder. I sit stolid and silent to their questions and bring forth a grin. Whole generations of these creatures go by from birth to death over and over again and they all ask the same questions: why?

To me it isn't the why, really, its the existential questions. What am I sentient for, as an example. Again it matters not. The water slowly goes back down to below my feet. This is the time that I see some truly odd behavior. I see some fury quadrupeds and they visit me sometimes. Everyday, though, a scaled-shelled quadruped that calls itself turtle. Turtle lays on my back and sits in the sun. We are speechless and seemingly timeless together. Turtle demands nothing and gives nothing yet I feel serenity within and ubiquity abound. Turtle leaves and arrives at its leisure - and that is wonderful.

Occasionally, I am ensnared by some very curious beings. These bipeds float down the river wearing all kinds of materials. For some reason they find it necessary to tie me up in rough sinewy strands to moor themselves ashore. They are noisy and boisterous and then it hits me. I see the purpose of it all; it must be utility and to serve as a helpful steward to all. Yeah, that must be it. I feel joy when these creatures rely on me to help them. They don't notice me, say thank you, or even take a second look at me. I say nothing to them and keep a smile on my face as I stand strong to help them throughout their adventure. Eventually they go, loud and absurd.

I am rock, I am solid. I stand alone and I stand timeless. I am alone but I am all and I am purposeful. I am also nothing and solitary. I am beside this river from the beginning of memory and will remain till the end of memory. I am every part of all beings and no part of anything. The only point I have to mention is to say hello next time you see me and you will be able to feel me smile for you have made my day.

Voluptas Humilis

I want to say one thing before I start on my post: I am not about to die nor have I been diagnosed with some horrible life-threatening something or another. The type of post below is usually posted by those terminal individuals whom are finding an attempt to cling on to what they have left - maybe they have the right idea and are being pushed through forced-enlightenment...

I've found personally; through Buddhist practice, that humility or the act of being humble is a joyous state of being. This is pretty common knowledge even to the layman. There is another part of humility that I think usually goes without saying but it really should be expanded upon - and that is pure compassion and warmth towards others and all life. I look at life in a whole new perspective and reverence to it all. By being humble I feel more connected with people, animals, and plants. To an extent I even feel in touch with inanimate objects and can feel its grace and sovereignty.

This realization came about this past holiday weekend as I sit near a lake over looking the water and feeling the slight breeze. I sat with one knee up and resting myself through my arm on my knee. Gently, a dragonfly landed on my elbow and I could see that it was looking right at me into my eyes. The dragonflies tiny head was cocked sideways right towards my face. We shared a moment together in that moment in time; the dragonfly and I.

I thought to myself "Wow, this truly is a remarkable thing, this moment I am sharing with this organism." I could not say how long we sat together both us creatures. Neither of us moved but in this serene moment I felt one with the dragonfly; one with the insect. I was no greater or lesser than this tiny bug. As I gazed into its two big eyes I felt as if it too were looking into my eyes and felt the same thing. This is union, this is God, this is heaven, this is everything. This is the planet we live on and we're all just resting on the elbow of something else.

I relish in the thought that we're all tied together. The interesting point is that most of the major religions do detail this aspect in one shape or another. Whether we are all God's creations under His domain, an everlasting swirl of life-energy full of rebirths and deaths, or that all is one and one is nothing yet profound and everything as per the Taoist way. Be that as it may, I implore you to seek out your moment and your compassionate time with the next thing that comes you way. Don't swat the fly or the mosquito - let it have its sit or its drink and enjoy the time you have with your brother or sister - your love and your life.

Keep in mind that this is all that there is. Cherish everything and love everything.

Ethnic Conflicts

Ethnic conflicts arise when differences occur between societies. Turmoil, resistance, and death are common-place between many ethnic groups. In some cases, ethnic conflicts are merely political and account for bad relations between the ethnic groups. However, as with the case between the people of Tibet and China, ethnic conflicts will result in the forcible removal of one group to another sector entirely. In the past, China invaded Tibet and mandated their culture and ethnic ideals on the people. The people of Tibet were forced out of the country as their ethnic ideals were vastly different than the Chinese. Although today the conflict has largely been deescalated animosity still exists between the two cultures. Tibetan Buddhists deported from Tibet desire their spiritual land and the Chinese government resists and uses the land for industry.


Social psychologists are able to identify commonalities and differences between ethnic groups. The goal is to identify and realize social arguments in an attempt to soothe the strife between ethnic conflicts. The process is often arduous albeit analyzed through fundamental methods. Identifying the way that each society conforms is one method to understand the needs of the people of each group. Conformity is important while analyzing ethnic conflicts to find ways to unite each group. Furthermore, determining how the relationship between each group and how social perception and social cognition relate to each of the groups. Understanding social cognition and social perception is important while analyzing ethnic conflicts to understand how each society thinks and how each perceives themselves and others. Without delving into social circumstances than the end result is impossible. The end result, of course, is finding a way to resolve ethnic conflicts between the groups and allow for harmonious coexistence – or at a minimum find a way to allow each group to live beside one another without extraneous altercations.
Conformity


Tibetan culture is heavily steeped in Buddhist traditions. To further analyze the Tibetan people we must understand some of the spiritual precepts followed by the people. Buddhists strive to observe five precepts, which ultimately help soothe suffering and woe (Powers, 2007). As a result of the abstinence of certain deeds and leading a life to reduce suffering, Tibetan people are often non-confrontational at least through direct physical means. Peaceful resolution is key and fundamental to Tibetan people. However, suffering or internal sufferings as a result of unpleasant change is absolutely against Tibetan Buddhist beliefs (Powers, 2007). As a result, conformity is a tough end for the people of Tibet. Tibetan people will not conform if the act of conformity results in an increase of external or internal suffering or sufferings. The primary hardship is that conforming to the Chinese government that occupies Tibet will create suffering as sovereignty and Tibetan freedom is quelled.


In contrast to Buddhist Tibetans, spiritual and religious institutions are not primary nodes of conformity (Zhang, 1994). Zhang (1994) suggests that Chinese adolescents conformity primarily lies within traditional familial bonds, educational ties, and societal duty. Analyzing Chinese adolescent conformity is important to determine likelihood of acceptance to other ethnic groups as adolescents represent the upcoming generation. To analyze research data by Zhang (1994) we can extrapolate and determine that Chinese adolescents are less likely to conform to non-traditional and non-societal value systems and are less likely to conform with spiritual or religious systems. Rather, Chinese adolescents, due to their belief system, will conform with tradition, family, and the unity of society (Zhang, 1994). Thus, the difficulty is Chinese ethnocentrism regarding other cultures, in particular the Buddhist Tibetans, due to Chinese deep-rooted familial rearing and societal obligations.


Social perception as a definition relates to inward and outward perceptions of social interactions between the self and the non-self. This can be understood as being the perception of how an individual relates to others but is used in the context of this essay as how an ethnic group as a whole perceives itself and how it perceives itself in relation to other groups. Social cognition is defined as the process in which social information is retrieved, stored, and applied; essentially social cognition is the thought process of social information (Shiraev, 2010). The link between social perception and social cognition in relation to each group is thus how each group understands social interactions and how each group perceives themselves and others as it relates to the use of social information.


As previously stated, Tibetan society is heavily founded on Buddhist beliefs. Social perceptions and cognition naturally following Buddhist foundations. Platt (1997) states that Tibetan Buddhists are pacifistic in nature and desire mediation and peace. Pacifism itself resounds strongly for social perception and cognition. Understanding social information from a pacifists point of view relates directly to conscious cognitive methodology to being non-conflict. The result is continued cognitive processes to be pacifistic. The self perception of peace and a pacifistic nature results in an radiance of social cognitive discourse to attempt to mediate and conflict (Platt, 1997).


To further understand the social perception and cognition of Chinese society we must first understand a little about socialism. Socialism is characterized by equality of all people in society and fairness towards all people. Although this model is quite useful for people within the society, socialism does not often favor outsiders as can be seen historically. The social perception of Chinese people is the ideal to work for everyone as all of society benefits from social work (Yan Miu Chung, 2009). Therefore, the cognition in place is that Chinese people gather, store, and use information as it relates to the whole of society rather than on an individual basis. This is all in relation to China being a socialist collectivist society rather than individualistic in nature.


Through social perceptions and conformity can come resolution. There is a major social perception in each group that must be overcome for resolution to be had. The social perception for Chinese occupiers in Tibet is that the exiled Tibetan Buddhists are separate from the socialist collective and that a union can be made. Tibetan Buddhists, alternatively, must socially accept that change is going to happen and that in many cases suffering will continue unless immediate mediation can be had with the Chinese government. These assumptions of social perceptions that must be overcome are quite tall orders in regards to this particular ethnic conflict. Chinese society will need to, as a whole, come to an agreement and general consensus that the exiled Tibetan Buddhists were forcibly removed from their land and that resolution can only be had through peaceful cohabitation. Further resolution can be had through understanding the way each group conforms. As previously stated, Tibetan Buddhists will likely conform to other ethnic groups if suffering is reduced through conformity. Thus, if the Chinese people strive to accommodate the Tibetan Buddhists and coexist peacefully than the Tibetan Buddhists will be more willing to conform to their ideals. Additionally, Tibetan Buddhists would need to change some fundamental ways to accommodate traditional Chinese systems and societal values. Through this change the Chinese would be more willing to conform with and work together with the Tibetan Buddhists. Of course, the inherent difficulty is the ability of both ethnic groups to communicate these concerns rationally and logically and also to be socially cognitive each ethnic groups needs. Without this type of social compassion than resolution cannot be had.


The ethnic conflict between the exiled Tibetan people and the Chinese occupying people has been an ongoing issue for decades. Unfortunately, social cognizance and idealistic conformity alone will not resolve this conflict. However, resolution does not happen through a few ethnic comparisons. Social cognition and conformity on both sides as described will help towards resolution, which will undoubtedly be a long and hard road. Conformity from both the Tibetan Buddhists and the Chinese socialist society is necessary. Furthermore, social cognizance and awareness of the needs of each group both while peering internally and externally must be realized. Conceptualizing the ideals of unity, conformity, and mediation will lead to ethnic conflict resolution.

References
Yan Miu Chung.; Cheng Sheng. (2009). Searching for Chinese Characteristics: A Tentative Empirical Examination. Published by the China Journal of Social Work: Vol 2, Issue 1.

Platt, K. (1997). How China Sees its Ethnic Separatists Differently. Published by the Christian Science Monitor: Vol 83, Issue 73.

Shiraev, E.; Levy, D. (2010). Cross-Cultural Psychology: Critical Thinking and Contemporary Applications. Published by Allyn & Bacon. Retrieved June 20th, 2011.

Zhang, J.; Darwin, T. (1994). Modernization Theory Revisited: A Cross-Cultural Study of Adolescent Conformity to Significant Others in Mainland China, Taiwan, and USA. Published by Adolescence: Vol 29, Issue 116.