Paul's Reflections

"At the core of it all, there's something more.
Something luminous, something shimmering."

- Paul Cotter

Long-time readers of my blog will have seen book reviews appear every now and then, but I haven't posted as many as one might expect (given my general penchant for books). By my count, I have about 20 (depending on the minimal length and depth that defines a "review" and excluding a post in which I summarize the book my mom and I wrote about my dad's life and art); just click on "Book Reviews" in the Themes and Places section in the left sidebar to see the full list. That's 20 reviews out of a total of 1660 total posts since 2004, or less than 1 per year! The main reason is that I only post reviews of books that have made a strong - a strong positive - impression on me. I can further distill this already select group to a set of exactly four books that made me blurt out "Wow!" and which altered my perceptions of the creative potential of photography as an art form: (1) Bruce Barnbaum's Visual Symphony (in the 1970s), (2) Fay Godwin's Land  (middle 1980s), and (3) John Sexton's Recollections (in 2006), and (4) Wynn Bullock's Color Light Abstractions (in 2010). To this short list I must now add a fifth - Paul Cotter's Paul's Reflections: Photography and thoughts about life and living - mostly because of how brilliantly it combines "verbal and visual" aesthetic - even spiritual - spaces, an observation made also by Barbara Bullock-Wilson in the foreword she wrote for Paul's book.

Full disclosure: (1) Despite never having met in person (though we both look forward to the day this is no longer true), Paul and I have "known" each other for about 10 years, and connected over an essay Paul had published on Wynn Bullock in 2016 (which I found by following a link I'd seen on Barbara Bullock Wilson's Facebook page). And, as dedicated readers of my own blog know, Barbara serendipitously become a treasured friend of mine soon after we first corresponded in 2012 via email about my "discovery" of her father's color abstractions; (2) I purchased Paul's book online as soon as I learned of its existence. Does my knowing Paul make the "review" you are about to read biased? Objectively, perhaps. But you'll have to take my word (on faith, of course) that I never recommend a book (about photography or any other subject) unless I believe it is special. Which brings us to my review.

The softcover book (this is the only version available) consists of 53 of Paul's favorite essays and accompanying photographs that have appeared on his blog between March 2023 and early 2026 (you can read more about the book and place your order here). Apart from the foreword and introduction, it follows an elegantly simple two-page format: a title introduces a short essay and a quote/callout (that highlights salient text) on the right, and an accompanying photograph appears on the left (a few sample pages are here and here). 

While the photographs reveal Paul's gift for simplicity and reflect an inner calm honed from years of studying Buddhism (Paul has been featured in National Geographic magazine, gallery exhibitions, and international photography annuals), the essays - each a perfect companion to the image it is paired with (as explained below) - are a world unto-themselves. Each essay is anchored on a single idea or observation (or, as you'll find on page 29, "thoughts about thoughts"). What sets these essays apart from those by most other photographer-authors is the Zen-like spark of illumination they ignite in the reader; Paul is as gifted an author as he is a photographer! Indeed, as I've emailed him privately several times after reading his blog posts, I am in awe at how few words - often no more than a few spare, poetic-like paragraphs - Paul needs to convey ideas that will take root and linger in your memory long after you've closed his book. I tend to think of them as sacred clippings drawn from the life of a wise and gentle sage. Though they are all short and can be finished in a minute or two, I recommend that you savor these essays by reading them slowly, thoughtfully, letting your mind wander and muse on whatever related themes and ideas you will no doubt find percolating inside you. 

You will find - and grow to appreciate after spending quality time with Paul's book - that each image-essay pair is subtly interlocked and self-reinforcing. When you turn to a page, your eye will first be drawn to the photograph on the left (since we are fundamentally visual creatures). After you've absorbed the first layer of meaning (there are other, typically many other layers you'll discover as you revisit the image), you'll shift your gaze to the accompanying essay on the right. This will also quickly draw you in, and you will momentarily "ignore" the image because you will have become consumed with the story that's taken you along for a ride. At some point, as you are reading the essay, your eyes will suddenly dance back to the image to pick out a detail you somehow missed before but which some words you've just read reminded you (or your mind's eye) was there to be discovered all along. You smile ("Of course, I should have seen that!") and turn your attention back to the essay. You smile again ("Paul's describing a world the photograph is showing me just a small part of!"). The essay seems somehow even richer than before; and you see textures and rhythms only hinted at by the words themselves. You glance back at the image and suddenly see that it doesn't just mirror some explicit part of the essay (what probably originally caught your eye), but includes deeper latent layers of meaning; the image is somehow transformed into something more ("I want to just keep looking at it, I don't want to leave."). Then back to the essay ("I wish it would go on. I'm not ready to leave this world. I never saw the world this way!). Back and forth you'll go, until distinctions between image and essay start blurring, and eventually disappear altogether. You'll "see" a world that the Zen-master's boat (i.e., which I'll colloquially refer to as "Paul's image-essay pair") has gently guided you across the stream to see. You smile again, relishing the anticipation of revisiting this stream before turning the page to step into another boat. 

While Paul's book is not meant to make you a better photographer or writer (though there are lessons galore for those who aspire to refine their skills at either), it will undoubtedly enhance your appreciation of - and ability to see, to really see - the "everyday miracles that are all around us." As for me, I look forward to dipping into its pages for inspiration for years to come. Highly recommended!

Scenery of Spring

 "In the scenery of spring,
nothing is better, nothing worse;
The flowering branches are

of themselves, some short,
some long."

- Ryōkan (1758 - 1831)

Shitao's Yihua

"On a windy, rainy, spring day, I am happy I have no visitors; my hand is free, my mind relaxed and cleansed. The ancients called it yihua, the 'single stroke': a thousand hills, ten thousand valleys, people, bamboo, trees, a single brushstroke and all is completed. On one level, yihua constitutes a very practical concept: a complete design begins and finishes with the single brushstroke. On a metaphysical level, it suggests that 'myriad strokes are reunited in oneness' through the mind and hand of the artist and through the artist's spiritual communion with nature."

- Shitao (642–1707)

Unintended Reflections

"Whenever a thought occurs, be aware of it,
as soon as you are aware of it, it will vanish.
If you remain for a long period forgetful
of objects, you will naturally
become unified. This is the
essential art of zazen."

- Hongzhi Zhengjue (1091–1157)
Cultivating the Empty Field:
The Silent Illumination of Zen Buddhist Master Hongzhi

Original Face

"The Sixth Ancestor was pursued by Ming the head monk as far as Ta-yü Peak. The teacher, seeing Ming coming, laid the robe and bowl on a rock and said, 'This robe represents the Dharma. There should be no fighting over it. You may take it back with you.' Ming tried to lift it up, but it was as immovable as a mountain. Shivering and trembling, he said, 'I came for the Dharma, not for the robe. I beg you, lay brother, please open the Way for me.' The teacher said, 'Don’t think good; don’t think evil. At this very moment, what is the original face of Ming the head monk?' In that instant Ming had great satori. Sweat ran from his entire body. In tears he made his bows saying, 'Beside these secret words and secret meanings, is there anything of further significance?' The teacher said, 'What I have just conveyed to you is not secret. If you reflect on your own face, whatever is secret will be right there with you.' Ming said, 'Though I practiced at Huang-mei with the assembly, I could not truly realize my original face. Now, thanks to your pointed instruction, I am like someone who drinks water and knows personally whether it is cold or warm. Lay brother, you are now my teacher.' The teacher said, 'If you can say that, then let us both call Huang-mei our teacher. Maintain your realization carefully.'"

 - Dajian Huineng (638 - 713)
Case 23 of Mumonkan

Sunyata

"All descriptions of reality are limited expressions of the world of emptiness. Yet we attach to the descriptions and think they are reality. That is a mistake.

...

In the beginner's mind there are many possibilities; in the expert's mind there are few. The mind of the beginner is empty, free of the habits of the expert, ready to accept, to doubt, and open to all the possibilities. It is the kind of mind which can see things as they are, which step by step and in a flash can realize the original nature of everything.

...

So we say, 'True nothingness, true emptiness -- from true emptiness the wondrous being appears (shin ku myo mu).' Shin is true, ku is emptiness, myo is wondrous, mu is being. From true emptiness wondrous being - shin ku myo mu. So without nothingness there is no naturalness - no true being. True being comes out from nothingness, moment after moment. So nothingness is always there. From nothingness everything comes out."

- Shunryu Suzuki (1904–1971)

Suspended Time

"One reality, many names.
The nature was born before heaven and earth.
It spans both the past and present, it is constantly here.
Its essence is wonderfully and profoundly empty,
perfectly brilliant and serene,
unfathomably vast
and great. "

- Imakita Kōsen (1816-1892)

Beyond Knowing

"If you want to be free, get to know your real self. It has no form, no appearance, no root, no basis, no abode, but is lively and buoyant. It responds with versatile facility, but its function cannot be located. Therefore when you look for it you become further from it, when you seek it you turn away from it all the more."

- Linji Yixuan (618-907)
The Record of Linji

Ceasing to Stir

"Just let your minds become void and
environmental phenomena will void themselves;
let principles cease to stir and events
will cease stirring of themselves.
...
Ordinary people look to their surroundings,
while followers of the Way look to Mind,
but the true Dharma is to forget them both.
...
I assure you that one who comprehends
the truth of 'nothing to be attained' is
already seated in the sanctuary where
he will gain his Enlightenment."

- Huang Po (? - 850)
The Zen Teaching of Huang-Po:
On the Transmission of Mind

Immaculate Liberation

"Seeing mountains and rivers differs according to the type of being seeing them. There are beings who see what we call water as a jeweled necklace. This does not mean, however, that they see a jeweled necklace as water. How, then, do we see what they consider water? Their jeweled necklace is what we see as water. Or, again some see water as wondrous flowers, though it does not follow that they use flowers as water. Hungry ghosts see water as raging flames or as pus and blood. Dragons and fish see water as a palace or a pavilion, or as the seven treasures or jewels. Others see water as woods and walls, or as the dharma nature of immaculate liberation, or as the true human body, or as the physical form and essence of mind. Men see these as water. And these different ways of seeing are the conditions under which water is dead or alive. Thus, what different types of beings see is different; and we should reflect on this fact. Is it that there are various ways of seeing one object? Or is it that we have mistaken various images for one object?

...

It is not the case simply that there is water in the world; within the realm of water there are worlds. And this is true not only within water: within clouds as well there are worlds of sentient beings, within wind, within fire, within earth there are worlds of sentient beings. Within the dharma realm there are worlds of sentient beings, within a single blade of grass, within a single staff there are worlds of sentient beings. And wherever there are worlds of sentient beings, there, inevitably, is the world of buddhas and ancestors."

- Dogen (1200 - 1253)
"Mountains and Water Sutra" in Shobogenzo

Punctum

"Occasionally (but alas all too rarely) a 'detail' attracts me. I feel that its mere presence changes my reading, that I am looking a new photograph, marked in my eyes with a higher value. This 'detail' is the punctum. [...] Very often the punctum is a 'detail,' i.e., a partial object.[which] is also: sting, speck, cut, little hole-and also a cast of the dice. A photograph's punctum is that accident which pricks me (but also bruises me, is poignant to me). [...] A detail overwhelms the entirety of my reading; it is an intense mutation of my interest, a fulguration. By the mark of something, the photograph is no longer 'anything whatever.' This something has triggered me, has provoked a tiny shock, a satori, the passage of a void (it is of no importance that its referent is insignificant). A strange thing: the virtuous gesture which seizes upon 'docile' photographs (those invested by a simple studium) is an idle gesture (to leaf through, to glance quickly and desultorily, to linger, then to hurry on); on the contrary, the reading of the punctum (of the pricked photograph, so to speak) is at once brief and active [...] The studium is ultimately always coded, the punctum is not ... However lightning-like it may be, the punctum has, more or less potentially, a power of expansion. [...] There is another (less Proustian) expansion of the punctum: when, paradoxically, while remaining a 'detail,' it fills the whole picture. [...] Last thing about the punctum: whether or not it is triggered, it is an addition: it is what I add to the photograph and what is nonetheless already there.

- Roland Barthes (1915 – 1980)
Camera Lucida: Reflections on Photography

Wintery Mists

"In darkness it is most bright,
while hidden all the more manifest.
The crane dreams in the wintery mists.
The autumn waters flow far in the distance."

- Hongzhi Zhengjue (1091–1157)
Cultivating the Empty Field:
The Silent Illumination of Zen Buddhist Master Hongzhi

Dissolving Mirror

"The wild geese do not intend to cast their reflection,
and the water has no mind to retain their image."

- Alan Watts (1915 - 1973)

Nature's Calligraphy

"Just as writing can become calligraphy when it's
creatively, skillfully, and consciously performed,
so can all other activities become art.
In this case, we are reflecting upon life itself
as an artistic statement—the art of living."

- H.E. Davey (1961 - )
Japanese Yoga: The Way of Dynamic Meditation

Leaving a Trace

"The enlightened mind is like a bird in flight that leaves no trace of its path. People will say, 'A bird just flew by.' In their mind, there is a trace of the bird’s path. This is attachment. For the enlightened practitioner, that moment is already gone—the bird has left no trace of its flight. Like the bird, from moment to moment the enlightened practitioner’s actions do not leave any trace."

- Sheng Yen (1931 - 2009)
The Method of No-Method

Sage Stillness

"The sound of water says what I think.

...

The stillness of the sages does not belong to them as a consequence of their skillful ability; all things are not able to disturb their minds;-- it is on this account that they are still. When water is still, its clearness shows the beard and eyebrows (of him who looks into it). It is a perfect Level, and the greatest artificer takes his rule from it. Such is the clearness of still water, and how much greater is that of the human Spirit! The still mind of the sage is the mirror of heaven and earth, the glass of all things.

...

People do not mirror themselves in running water,
they mirror themselves in still water.
Only what is still can still the
stillness of other things."

- Chuang Tzu (c.369 B.C. - c.286 B.C.)

More Than the Mind Knows

"'Standing in the presence of' must be different than 'spirit taking over.' In the former I photograph my own blocks, veils, abstractions, etc. I know nothing of the latter. ... Be still with yourself. To establish condition - concentration heightened awareness with a still body and active mind ... To stand in the presence of... projection - empathy - to awareness of object and self ... Previsualization. (Become a camera. Let subject generate its own composition or impose, knowingly, yourself. when the subject presents itself as its own photograph.) Subject for what it is. Subject for what else it is ... [Written in upper margin: 'while holding firm to object and self-previsualizing its transformation as a photograph.] ... During a moment of rapport let recognition trigger exposure. Recognition of what? The thing for what it is (surface appearance and let the viewer go on if he wishes). Things for what else they are: A) inner truth or essence B) mirror of self. This means to do this at seeing prior [to] exposure and again at the instant of exposure ... The eye and the camera see more than the mind knows. Photo not understood fully at exposure. Sense of desiring of self and/or of world (by including heart and soul). Beyond verbal and visual, beyond this recognizable image rapport with spirit or depth [of] mind ... (Above delete this because it may become another Canon. Make each photograph a prayer.) ... Once a photo is a mirror of the man and man a mirror of the world, spirit may take over. Make each photo a prayer."

- Minor White (1908 - 1976)
Minor White, Memorable Fancies

Beyond Distinctions

Nishida Kitarō "...often sought to return (not reduce) oppositions and distinctions to the non-differentiated condition that underlies them, ultimately to the nothingness that gives rise to (or determines itself as) various distinctions. Although terms translating as 'ground' or 'foundation' are found throughout his works, this emphasis undermines any recourse to a founding principle or entity wholly transcendent to, and thus ultimately different from, the world or reality. 'Absolute nothingness' may be understood as the lack of any positively definable transcendent ground. When for example Nishida writes 'absolute nothingness transcends all that is, but at the same time all that is arises through it,' we may interpret him as pointing to an undifferentiated source beyond the distinctions it gives rise to, a source that is necessarily entailed by their being brought together precisely as distinct from one another."

- Stanford Encyclopedia of Philosophy
Entry on Nishida Kitarō (1870 - 1945)

Nature Gazing Upon Itself

"Thus, when we look out at the world,
we are nature gazing upon itself."

- Philip Toshio Sudo (1959 - 2002)
Zen 24/7: All Zen, All the Time

Bodhisattva of Compassion

"The winds have died, but flowers go on falling;
birds call, but silence penetrates each song.
The Mystery! Unknowable, unlearnable.
The virtue of Kannon."

- Ryōkan (1758 - 1831)