It consists simply in not directing one’s notice to anything in particular and in
maintaining the same ‘evenly-suspended attention’ [evenly-hovering attention]
in the face of all that one hears.... For as soon as anyone deliberately
concentrates his attention to a certain degree, he begins to select from the
material before him; one point will be fixed in the mind with particular clearness
and some other will be correspondingly disregarded, and in making this
selection he will be following his expectations or inclinations. This, however,
is precisely what must not be done. In making the selection, if he follows his
expectations he is in danger of never finding anything but what he already
knows; and if he follows his inclinations he will certainly falsify what he may
perceive.
(Freud 1912/1989:357)Although this passage from Freud is cited frequently, it appears that there is no
uniformly accepted interpretation of these remarks. For some, Freud’s instructions
infer a cold, surgeon-like demeanor toward the patient and the work, and for others,
Freud’s words invite the possibility of an empathic, caring, and accepting stance which
promotes a warm, working relationship (Alonso 1996; Fosshage 1994; Hoffman
1998). The range of interpretations and responses to Freud’s words notwithstanding,
this passage remains a hermeneutic challenge;^1 a precise, definitive sense of his
meaning remains elusive—with all subsequent interpreters arriving at meanings most
consistent with their own theoretical and clinical predispositions.
Freud’s instructions are simple and direct. His clarity and brevity stand in sharp
distinction to the volumes that have been written about this passage. Today I want
to add my own interpretive twists as well. Initially, though, I will remain close to
what I assume to be Freud’s original meaning. In this light, I believe that readers,
regardless of theoretical persuasion (albeit Zen in particular), will be struck by a
familiar quality resonating in Freud’s instructions. His advice appears remarkably
similar to what one is asked to do in a meditative practice. Let’s think further about
this similarity.
Dogen on ZazengiDogen and others (Senzaki and McCandless 1953) have offered instructions on
sitting/meditation, or zazen. Here is an abbreviated version of how zazen is to be
practiced—from Dogen’s principles of zazen (‘Zazengi’):
Cast aside all involvement and cease all affairs.... Cease all movements of the
conscious mind, the gauging of all thoughts and views. Have no designs on
becoming a Buddha.... [Detailed instructions on hand, leg, and bodily
positions omitted here].... Think of not thinking. How do you think of
not-thinking? Without thinking? This is the essential art of zazen.
The zazen I speak of is not learning meditation.... It is the presence of things
as they are.80 MELVIN E.MILLER