Tag Archives: Kundalini

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Time to check in again. The new batch of stuff is getting closer and I can give you more of a preview.

As noted, I’m finished with personal psychology etc. for now. I’m going to try and offer a view of Kundalini experience that’s in key with what Glenn put out, more so than the post-theosophical stuff you mostly get now (although they dovetail fine).

From Glenn’s position you can look out over a wide landscape where all sorts of other things fit perfectly. Before he ever started the meditation that awoke Kundalini he was always interested in traditional religion and shamanism from a psychological angle. I’ve noticed that those who are instinctually into the fantastic really dig Glenn. The interface of all that with mythology will show some great ways to re-understand reality. I’ll be talking about the imagination a lot, giving ways to think about it that separate it from the idea of “false or unreal”, as well as the mythic from the “fictional”.

With reference to my own experiences, Glenn’s written examples, and some other stuff from the (mostly modern, not all) literature on spiritual experience, I’m going to try and show the shape of transpersonal as an exploration, bound up with how the world fits together, in a loose model you can use, trying to give flavour and feeling. I’ll link everything in to all the literature that explains it best. And all of this will happen in a new format which will shake things up a little.

By the end of the initial tranche, if you awaken Kundalini, you should be in a more advantageous position for harmonising your experiences, taking advantage of the work of preceding generations, and staying out of the rubber room.

Here’s a taster that may surprise you. I’d like to introduce you to this wonderful lecture by J. Stephen Lansing:

A Thousand Years in Bali

Sorry I couldn’t get it to embed. (If you want to get rid of the subtitles just pick the top option, “Choose language…”)

I reference the feeling behind these ideas a lot right now. Expansion of the holotropic spontaneity stuff, out from the personal and psychological, into the ecological and the cultural. This vid so beautifully introduces you to how patterns at a basic level “on earth” form through self-organizing complex systems. The background is ecology. I have a feeling you’ll be as glued as I was, but what you’ll note too is where he covers human beings partaking in this process via mythic imagination, ritual and democracy. It’s all very practical and actually observed in operation on mundane levels, unlike what most people think “myth” is — there’s nothing “escapist” about the mythic imagination, it is absolutely life and death**.

The vid is a perfect demonstration of a) How these relationships form in nature and ritual; b) How some of our modern science is actually able to understand this very well if we actually use it; and c) How if we use the wrong myths we ignore the science and slaughter the relationships. Always important to know who the good guys are.

What comes up on this blog will I hope get “under the skin” of such a view of reality and apply it to a life more like yours, especially if that life undergoes the amplification of energy and imagination in Kundalini. The deep meaning comes vivified under your eyes, as recorded in experiences going back millennia. The actualised shaman is the steward of his entrainments.

Stay tuned folks!

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** “In using Escape in this way the critics have chosen the wrong word, and, what is more, they are confusing, not always by sincere error, the Escape of the Prisoner with the Flight of the Deserter.” — Tolkien, On Fairy Stories, and yes, modern fantasy culture figures in too…


Holotropic Spontaneity and Carl Rogers XIII

In us humans the joy of being in nature brings us energy that enables seeing “into the heart of things” as Wordsworth says... "Three Worlds" by M.C. Escher, CLICK FOR LARGER VERSION

In us humans the joy of being in nature brings us energy that enables seeing “into the heart of things” as Wordsworth says… “Three Worlds” by M.C. Escher, CLICK FOR LARGER VERSION


Artistic expression can be very useful if worked as a personal therapy. A feeling of having understood experiences and feelings, of having re-understood or recontextualised them in a form that makes them compost, even of having been understood, follows naturally with spontaneous creativity, and engages non-social parts of the self. You never know, you may reveal beauty as well. Gradually one can move towards the inexpressible. A possible book is this, for example, but instructions are perhaps not necessary — just keep Rogerian principles in mind and see what comes. Doing this occasionally for a change, rather than regularly, is very good too. Professional artists may find it pays to jettison professionalism.

Kundalini is to me associated with nature itself, the creative movement of the Tao, moving us beyond appearances... "Peace" by Patrick Woodroffe, CLICK TO GO TO HIS PAGE

Kundalini is to me associated with nature itself, the creative movement of the Tao, moving us beyond appearances… “Peace” by Patrick Woodroffe, CLICK TO GO TO HIS PAGE

– Rogers’ approach comes very much into its own when working with subpersonalities. To discover parts that seem to be “not exactly oneself” is natural when one considers shatteredness. The trick in understanding them is often to realise how used to them you already are on a subliminal level, and bring that long-established relationship up to conscious listening, which will refresh it. Simply being with a part in a Rogerian way, truly understanding its point of view and resonating with it, is often what is really necessary for harmony. It may spontaneously transmute or join a whole that is deepening in meditation — a process described in Assagioli’s work by the way. One useful book derived from his methods is Firman & Gila’s Psychosynthesis. (2002)

Thus I’ve realised My own attraction to some kinds of artistic image comes from how they show nature as leading beyond its own surface to a profound heart... Leaf wrapped in red petals by Andy Goldsworthy CLICK FOR LARGER VERSION

Thus I’ve realised My own attraction to some kinds of artistic image comes from how they show nature as leading beyond its own surface to a profound heart… Leaf wrapped in red petals by Andy Goldsworthy CLICK FOR LARGER VERSION

– Actually, anything can be brought into this process. Stuff you are naturally good at or which seems linked to your Campbellian “bliss” can play into healing. Bad feelings and depression can be tremendously transformative when you know how to let go of the masks they are challenging. Even rather non-“blissful” boring/repetitive tasks can sometimes help with processing. It can be useful as well to have any artistic or other objects around in the meditation space that give you the right mood or bring you to what is important as you see it. Anything that reminds you of what is beautiful and important to you. Aim high. (What you contemplate, you imitate).

I’ll come back to art and culture in spirituality for upcoming series.


Holotropic Spontaneity and Carl Rogers I

A lot of this is about spontaneity.

Spontaneity of course can manifest in the “sudden solution” and “sudden inspiration” experienced by most people now and then, often described by artists or scientists etc. It’s dubbed the “Breakout” by Herbert Benson. Artists know the difference between real inspiration welling up, which is natural, and that which is calculated. The key in all these effects is their appearance from outside the system one thinks of as “oneself”.

Spiritually Transformative Experience works in just the same way. It is a natural welling-up, whether it is deliberately sought or unexpected.

When Kundalini comes, for example, sometimes it is dramatic:

Suddenly, with a roar like that of a waterfall, I felt a stream of liquid light entering my brain through the spinal cord… I experienced a rocking sensation and then felt myself slipping outside of my body, entirely enveloped in a halo of light…

– Gopi Krishna, Kundalini (1967)

One day, when I was meditating… an incredible power rushed through my spine to the top of my head… My whole body was burning… I felt as if my head would explode with energy…

– Hiroshi Motoyama, Theories of the Chakras (1981)

As I was running energy around the orbit… I saw a brownish-gold coil of powerful energy… it had a head like a viper and began to come up my spinal column… when it reached the skull this time there was no mercy and no stopping it… It was as if the top of my skull blew off and I was radiating up into a fountain of light…

– Glenn Morris, Path Notes of an American Ninja Master (1993)

But the welling-up I’ll write about in this series is quieter, and more of an initial preparation in many ways, forming a ground for experience to come. It’s also about coming to see one’s own personality and thus is not merely a quiet process, but it’s a gradual one, generating a new personality that is truer to the soul.


Who are these “god” persons, anyway? *

Zeus and his eagle -- Lakonian cup from Naucratis. One of my favourite deity images. 560-550 BCE

One thing I’ve been trying to do, by researching the hell out of anything I can get my hands on, is understand how gods, say, have “looked” to others over the millennia of human culture. The world does not always appear to me how it has been described.

Sometimes I experience things and it can be a case of, was this what x meant by y?… what I’ve discovered is a large accreted layer of cultural complication that obscures the nature of experience. Some people talk about things rather intellectually, as if you could just rearrange puzzle pieces. Human language is political and rhetorical — in contrast the underlying language of the universe is fresh and alive.

Gods really do appear to people. I hope more research is being done on the pagan end of it… yes I see it is, not sure about the illustration there though! Trails are being broken here, trying to bring forward threads from different dimensions.

Goodwyn’s Neurobiology of the Gods is a useful justification of Jungianism by neurophysiology that tends to suggest the gods are just in your brain and equivalent to Darwinian traits, leaving out synchronicity altogether. It’s very important to keep the neuroscience correlated, but perhaps one has to be careful not to turn it into apologia or be too straight, like The Phantom Menace next to Jung’s own views, the numinous Force becoming something to do with blood cells.

The times are a little bland don’t you sense? The truth is not always sensible. “Common sense is at times completely senseless,” says Hatsumi-soke in his foreword to Path Notes. The feeling of being amongst lots of experimentation, of a liminal phase of culture where any experience could happen, is drawing to a close. I suppose much of it got siphoned into vague rubbish anyway.

This post is about the cultural aspect of deities, about what happens. Gods get interwoven with human communities and whatever they may initially be, their nature changes with that step. They inevitably become political. A secular viewpoint reveals interesting details.

Looking at Chinese popular religion is fun if you are out of the habit of polytheism. Much of it could have been scripted by Jack Vance. Back in the 15th and 16th centuries, confused Jesuit missionaries observed that Chinese people, dissatisfied with a god’s services, would happily whip his statue through the streets. One man is said to have sued a god in court for failing to heal his daughter. What’s more interesting is that he won, and the god’s statue was exiled over the border, the monks shooed off to other things.

Modern Wenchang Figurine -- nowadays you'd mostly go to him for help and luck in your exams

Gods have careers and we can follow them. Last week I mentioned that Wenchang, a literary patron god and Confucian personification who has been worshipped for millennia now, is one of the few gods with an autobiography available to us. This is quite true and thanks to Terry Kleeman’s translation in A God’s Own Tale (1994), we can now read it in English. The document was obtained by spirit writing, on planchette, in 1181. It details the god’s beginning, numerous mortal incarnations, and apotheosis, with many fun incidents of weather control, interaction with dragons, and general settings of things to rights betweenwhiles.

A god’s behaviour and motivation turn out exactly as one would expect of his time and place. Deities have to conform to human laws. Plato tried this too, confronting the Greeks with the shamefulness of the gods’ behaviour in traditional tales — infanticide, theft, bickering and philandering is awkward in your divine models when you’re trying to teach ethics — but the tales were never really changed as he suggested, only reinterpreted. In a sense, Chinese culture claims to be Plato’s Republic in the flesh, and became far more openly moralising which you see in Wenchang’s Book of Transformations. Despite some Taoist leanings this god never puts a moral foot wrong from the Confucian angle, so from the modern rhetorical one, the document becomes a platform for the god (and his cult) to get to the exalted public position they enjoy today.

Chinese Planchette Writing is not dissimilar from the Western version -- click for detailed description

Spirit writing often took place at public ‘phoenix altars’, some of which were fortune telling stations. Not too different from modern trance mediums. One of the funniest true supernatural stories I’ve ever heard shows how they worked. A group of students gathers at a phoenix altar, interested in how they’ll fare in upcoming exams. They try to speak to Lü Dongbin, the great Taoist immortal who apparently often stopped by these places, but all they can get contact with at first is an uncouth spirit named Drunkard Zhao whom they hurriedly dismiss. Patriarch Lü does then show up though, so:

The students solemnly bowed twice, then asked about their fates in the examination. The phoenix wrote, “Rub more ink.” Thereupon each person prepared ink on his inkstone and in a moment they had filled a bowl. Kneeling, they asked how they should use it. The phoenix said, “You students divide it up and drink it, then hear my pronouncement.” They all divided the ink and drank it. When they had finished, the phoenix wrote in large characters, “Normally you do not study; now you drink ink at the last moment. I am not Patriarch Lü, I am still Drunkard Zhao!”

– Kleeman p. 11

Other shrines did no fortune-telling, preferring to heal and spread divine news. This type of activity produced Wenchang’s autobio. Let’s say he is no Drunkard Zhao. Between his constant military services to his country whilst incarnated, his diversion of rain to save villages from undeserved droughts, his righting of every sort of individual misdeed from infanticide to forced judicial confession, and his political efforts against rash rulers and their heavy mobs, one could hardly imagine a more respectable god. Heck, even between lives when ruling Taoist fairylands he gathers armies of demons to kill troublesome spirit tigers.

What’s interesting is when Kleeman unwraps layers and finds the deity started recorded life quite differently — as Viper, the immortal poisonous serpent of Sevenfold Mountain who had thunder and rain under his control and received offerings from the town of Zitong at the mountain’s foot. Some of those offerings might have been human lives, we learn.

Zeus came to Europa as a Bull, a moment vivaciously sculpted here by Althea Wynne -- click for more

That deities are often animals to start with, that they sometimes later transform, that snakes in particular occupy a special place in early pantheons, I suspect I don’t need to point out. The transformation to human happens over time and varies with the culture. Egyptians often favoured animal headed human deities — we saw the ibis head of Thoth last week. In Greece gods shapeshift and Zeus often goes courting in various animal forms. All of this is the sign of various knittings-together of the root experiences of deity into a suitable form. Animals remain a gateway to nonordinary states.

In the case of Wenchang, the national roster of deities was re-ordered to include humans with virtuous pasts and nothing else. For the Lord of Zitong to prosper politically, he has to transform but the older exploits in serpent form are written into the Transformations, and he is gifted with the ability to assume dragon form at will.

And he has to appear moral. Very moral. To me this often appears to be an attempt to “explain” in human terms things that may well not fit them. I’ve quoted before Glenn’s ultratrue statement that “when people become too goody-goody they begin to falsify their stories and behaviour”. (Shadow Strategies, p. 31.) We don’t know if Wenchang really acts with anything like human ethical considerations “in mind”, because he had to appear to do so anyway. The difference between show good and real good, between actual human virtue on the one hand and displayed persona-goodness with disharmonious shadows in the background on the other, is the kind of thing Lao-tzu sometimes has in mind:

When the great Tao is forgotten,
Philanthropy and morality appear…

When the Family has no Harmony,
Piety and Devotion appear.

– ch. 18

One who has propriety has the veneer of truth
And yet is the leader of confusion.

– ch. 38 (R. L. Wing tr.)

This is the emergence of the superego and the armoured exterior shell in the human psyche, along with the philosophy that says true naturalness, from which arises the only real good, may be profoundly hurt thereby. Since it can run even unto castration, as I found out this week, the awake and cautious may wish to draw conclusions about human flourishing.

But that was the official doctrine and so the god must conform. That’s how these things go. Is it any wonder that heavy-duty mystics often conflict with cultic pronouncements? Interestingly modern new age channelling mediums never seem to contact anything like Drunkard Zhao. Or perhaps they do but no-one knows. They are expected to be morally appropriate too.

Politics rewrites history and makes use of geography. It’s about what gets power. The ecological and economic flow is the flow of Tao through the world. Sevenfold Mountain itself was handily placed on the road from Xian to Chengdu, in fact its temple straddled this road. Thus anyone entering Sichuan would meet the temple and its god first; and the status he early acquired as defender of the province was therefore natural. There’s nothing transcendent about it necessarily; it’s terrain and technology which shapes energy and is shaped by it. One can follow in Kleeman’s book the other steps on the road to the illustrious position the god occupies today, of which the writing of the Transformations itself was one shrewd example — not necessarily any the less sincere for that of course.

Behind the progress of any other deity will lie similar political considerations. A “god” as named at any point in history is one step in a very long process. A god will have been many things to many people on the way to our day.

The Chariot of Apollo -- Odilon Redon

The more popular a god, the more the variable. To many nowadays, Apollo is shorthand for some kind of prissy anality needing to be busted open to natural forces by Dionysus. Apollo the great light, the god who protected from plague but could also command it, the god of lyric poetry but also the god who inspired transrational trance prophecy in dozens of oracles — not so much talked of. The Greek shamans they never taught you about in school unless they called them “philosophers and mathematicians”, the iatromanteis, were often also known as phoibolamptos, that is Apollo-possessed, which has some correlation perhaps with epilepsy and thus moves towards the kundalini experience.

Gods do not fit easy categories when you look at them. I haven’t yet unearthed much about the early cult of Zeus, originally another mountain and storm god who also made a number of astute political moves, but his many identities attest to his multiplicity. He may be Zeus Agoreus who watches over the marketplace for fair dealing, Zeus Boulaios who presides over parliament, or any of hundreds of others, and often with very different attributes — as a house deity he too appears as a snake. The names fit the god into the culture and at each shrine he has a different surname, he is our particular Zeus. Wenchang similarly did not suddenly morph from serpent to literary patron. He has been responsible for heading armies too, for sending fertility to the childless, and for broadcasting salvational advice to those in distress, each under a different epithet.

Often the process involves eliding differing groups of gods, or one “swallowing” others and taking the epithets too. This might be a literal swallowing, especially with earlier gods who are of course less burdened with morality. It’s hard to see whether Yahweh began life as a storm god or only acquired those attributes after eliding with the Canaanite El, a god married to a goddess, Asherah, who was famously suppressed in the Bible.

Yahweh also interrelated with the Canaanite Baal (Ba’al, itself a complex of deities, simply means ‘lord’). One can follow his career much as one can that of Wenchang, as he gradually becomes associated with wider geographical areas. The difference is that he early becomes incommensurate and non-depictable. At one stage accopmanied by other deities and heading up a divine assembly too, his incomparability and superiority, especially in scattering enemies (“Who is like you among the gods, Yahweh?”, asks Moses, Exod. 15:11, and goes on to describe the future blasting of individual enemies) — led to monotheism as a later development. It all happened longer ago, so there is less documentation remaining, and the career owed more to conquest than to moral dignity as is natural for the bronze and iron ages, but the process is recognisably similar. (Green 2003 is useful to compare Yahweh with local rivals.)

Jesus of Nazareth visibly goes through another equivalent process, the gospels filling the role of Wenchang’s Transformations, and the series of astute cultic moves beginning with Paul and vaulting into the major leagues with adoption by imperial Rome. Monotheism itself, however obviously counterfactual, often does the cult good in terms of popular acceptance, owing to fear of falsehood and the sense of righteousness involved in falsifying all other ways. And so forth. Needless to say Christ appears in as many guises as there are Christianities.

This all goes some way to explain why the question, ‘Do(es) god(s) exist?’ is sometimes a difficult one. What are you actually asking about? Ideas about gods come from all sorts of weird places. So do ideas about what constitutes ‘existence’. There are certainly things operating behind these cultural presences that go back into nature and indeed determine it. To some degree a god has got to be delivering something to be deserving a place in the human imagination. Sometimes a deity appears and confirms all that is thought — at other times, completely confounds it. The investigation is ongoing.

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* With apologies to Douglas Adams


Tales from the Tao

When I was young, I knew something about underlying worldness which I afterwards forgot, or let lie. I knew things had aliveness, including trees and rocks, somehow bound up with their meaning and the meaning of everything. Communication happened with a spellbinding quality in a togetherspace that seemed to evade regular human communication.

What was this? Where did it go? Why did meditation and energy bring it back again, and then some? People like Ken Wilber have been misled by Jean Piaget into believing animism is a charmingly mistaken childhood phase of anthropomorphic projection. This is the worst answer since a schoolboy who was asked “What is ananke?” replied it was for wiping your nose. (Actually quite close to Tao in obscure Greek myths is the answer.)

It seemed impossible to pursue these feelings as adolescence went forward — but difficult to be myself without them. Felicitas Goodman has written beautifully of a similar predicament:

Felicitas Goodman -- she's got over her alienation

On the eve of my twelfth birthday I had a severe headache… The next morning I bled for the first time. I went to my mother… “This means,” she said, “that we now have an adult daughter in our house.”… Very soon I discovered all on my own what being an adult apparently meant, and confided it to my diary: “The magic time is over”… I noticed the impediment first with the fresh, crunchy snow which fell right after my birthday. It was nice, but I could not make it glow…

I believe today that a large part of initiation in wiser societies… has to do with helping the adolescent to reconstitute the waning capacity for ecstasy. The harsh stimulation[s] of the nervous system… are designed, I think, to substitute a different, an adult, form for the spontaneous ability to call up that very special trance…

Obviously I was living at the wrong place. How gladly I would have submitted to whatever trial if only someone could have told me what it was I was losing… Actually, I was coming up for confirmation, which was modelled after ancient initiation rituals, but it was cruelly vacuous… nothing, absolutely nothing happened. I did not even know what I had expected, but it was very clear to me that I had not received it.

Where The Spirits Ride the Wind (1990)

That’s the only sad part of her book as she describes her very clever and intuitive rediscovery of ways to vivify that are still being used. Glenn’s ideas perfectly chime with all this. Note the sexual energy redirected at menarche which corresponds with id and ultimately with kundalini. Also important are those methods of ‘harsh stimulation of the nervous system’ in traditional cultures which engage the same energy and are used in many quarters historically and today — see for example Shadow Strategies p. 286 or Martial Arts Madness p. 18, although, as the latter points out, “meditation seems a clear winner over torture”.

Like Goodman I didn’t know there were ways forward that actually worked. Of course, my culture didn’t always want me to. I’d love to blame materialism and Christianity alone for the deadness of the material world as presented to me, and I wouldn’t necessarily be far wrong, but there are no nature worshippers amongst the Platonists either. Even the Stoics, who valued harmony with Nature above all and knew about ch’i, didn’t write on aliveness. The reason we tend to “grow out of animism” in the “Civilised West” is simply that there has never been a widespread mature version of it to grow into. Being raised on Tolkien and Ursula Le Guin, and seeing how important the idea of an alive nature was to many people, I wondered why.

After Kundalini these things were radically revivified and I began to get answers. The social mind programmes the natural one — right down to the energetic system. It went a lot deeper than I thought.

Big civilisations rarely have strong animist elements; polytheism may help maintain them since perversely monotheism tends to dualism (more on a subject related to that next week.) Some cultures keep more for longer in their learned phases, some less. China in some ways exemplifies the former, Europe the latter. Taoism of course is not mainstream in China since it rejects the Confucian emphasis on the sincerity of ritual in favour of Naturalness, but natural Tao itself in China is usually the basis. Ming era Confucians thus found Jesuit missionaries puzzling since Chinese sages said following Nature was the Tao, but the missionaries said that overcoming nature was the Tao. One may draw conclusions at that point.

Without some way to reconnect the energy, there’s often nothing an individual can do. Society impacts our minds because we need to survive; society is our way of doing so, and we are its. Glenn points out somewhere that the social mind experiences only the reality allowed for it and that includes strong influence on your biology. If a culture likes to manipulate nature as a mechanism it probably can’t conceive of natural aliveness and harmony, at least not without wincing, so it will have a job to perceive it. Individuals must thus know how to accept the Shadow, which includes the socially unacceptable, to experience the deeper truth.

Different civilisations, different rules. André-Georges Haudricourt had a wonderful little theory, interesting and at least somewhat true. He thought that in the Mediterranean and Middle East, herding became archetypal, more than agriculture. Herding involves shouting and prodding and enforcing your will on a bunch of often silly, stubbornly recalcitrant animals, so it made a monotheistic god who shouted and enforced his will on silly recalcitrant humans. The animal, hence nature, became the problematic half of a dualist value system. Shepherd images in Christianity are legion. The symbolism of the Hebrew alphabet, which is pictographic like the Chinese, includes not only an ox, but an ox-goad as well.

Just happens

China developed the more agricultural archetype. You don’t yell at plants. Anyone who has done any gardening knows the magic is that it just happens, slowly, mysteriously, and often completely out of sight. At a certain time, given certain conditions, things know what to do. The principle behind that knowing is part of what the Chinese called ‘Tao’, which is mysterious, invisible, feeds all, and has the respect of everything, fulfilling itself in all natural actions. But without having to yell and try to be ‘in charge’– indeed its silence and mystery in accomplishing everything is a measure of its greatness to both Taoists and Confucians. It remains animism-friendly, since the natural order is its sphere, and it forms the connection between all natural things, including us:

The Great Tao extends everywhere.
It is on the left and the right.

All Things depend on it for growth,
And it does not deny them.
It achieves its purpose,
And it does not have a name.
It clothes and cultivates All Things,
And it does not act as master.

Tao Te Ching 34

The Tao produces;
Its Power supports;
Its Natural Law forms;
Its influence completes.

Thus All Things without exception
Respect the Tao and value its Power.
To respect the Tao and value its Power –
No one demands this, and it comes naturally.

– 51 (R. L. Wing tr.)

Since the Tao ‘does not act as master’, one could not imagine a ‘jealous Tao’ as there is a ‘jealous God’. Tao has the respect of all things whether they know it or not, like any natural law. (Gravity and evolution don’t exactly need to hector you into obedience.)

Spiritual actualisation is a question of optimising and harmonising the natural processes within a human being. People who do have a way to do that will find themselves perfectly capable of sensing similar processes in the wider world. There is aliveness, consciousness, and a motion which communicates in feelings and images. It’s significant that Glenn associated the spirit of kundalini with the id, the creative power running through the human system, a concept which can widen to include “the force that through the green fuse drives the flower,” as Dylan Thomas put it. Poets like him have to work hard to maintain aliveness and often write in image-feeling-metaphors of the kind one finds transferred with ch’i.

The language they write in may also be relevant since the western pictographs have long since vanished. All human lettering systems start out as image-metaphors, poetry in themselves. In the Chinese system these of course remain. Morrissey recently embarassed himself by spitefully calling the Chinese a ‘subspecies’ which is the act of a rather snide and bitchy poet alienated by a thoroughly different linguistic and philosophy. The Chinese are the only massive civilisation with very highly developed thinking in a non-Indo-European, uninflected language. They show little preoccupation with the static ideal beingness that Western philosophy has argued about since Greece, because unlike ours their language doesn’t naturally refer to it. But science’s new numerical language gets flow better and as a result the systems-science view has far more in common with the Chinese one than with the Platonist.

Saturating oneself with ch’i increases the vitality and with that comes awareness. It is natural to be so saturated when young, but requires more skill when older. Qigong is a far calmer way than romantic poetry, which is rarely content since it is always trying to leap for unattainable heavens which could only be actually attained in a state of peace. The feeling I have is often much more like the simple Navajo chant:

The mountains, I become part of it.
The herbs, the fir tree, I become part of it.
The morning mists, the clouds, the gathering waters, I become part of it.
The wilderness, the dew drops, the pollen, I become part of it.

Navajo Chant calligraphy and collage by Tina Fields -- click to see the originals on her excellent blog

Pure materialism will many times not survive long-term quiet. Folklorist Barre Toelken spent time with the Navajo and noticed things happening, writing some of the more extraordinary ones down in a paper for Barbara Walker’s Out of the Ordinary — Folklore and the Supernatural (1995) which is full of good things and includes tales like this:

On many occasions when I was living with my adopted Navajo family in the 1950s, people would begin acting as if they had received some information from afar… after a month or so of herding sheep and carrying water to our corn plants day after day, some family members would suddenly prepare for a trip… I would hear offhand comments like, “Perhaps there’s a sing [curing ceremony] down by Red Mesa”… On our way toward the Red Mesa area… we would encounter other Navajos heading in our direction… A day later we would pull our wagon over the crest of a hill and find a gathering of perhaps a hundred people near someone’s hogan… No phone calls, no maps, no addresses, no written invitations, no messengers… the reservation itself is the size of Belgium, and families often live miles from the next… There is no doubt in my mind that these events… actually “happen”, for they are witnessed by everyone who is involved.

Toelken calls this the ‘moccasin telegraph’. ‘Becoming part of it’ would be an equally good term. Jung’s name for it was synchronicity and it was really working for him since his theories are in the enviable position these days of having some interesting science supporting what he did instinctively. He liked the leaf-cutter ants which are too short-lived to observe mating behaviour in the previous generation but know exactly what to do; it just happens when the time is right. Human males will know that when the time is right to mate (when isn’t it), the anima will provide the appropriate picture to guide that all-important nervous system energy; whatever an ant uses for an anima does the same thing. The ant may have less irony about it and less neurosis. Such flows and timings appear everywhere in nature. There are signs of it in the Middle Eastern religions we’ve inherited — Proverbs 30 for example, with its ‘wisdom of the ants’.

Tree + Ch'i

Exchanging ch’i with a tree on a regular basis will do plenty for you — Liang and Wu do some nice qigong in that line, including clever protection ideas I may try this summer. I know an oak in Regent’s Park who is strong stuff indeed. No two qigongs work with trees the same way. Lam has a different approach as does Chia in this nice video.

The Tao achieves its purpose, spontaneous natural action in consonance with rhythms flowing in an immemorial patterned system… the geese fly West, the ants mate, the sing happens near the Mesa… a girl reaches menarche and begins her longing for spiritual contact. Humans are sometimes overcome by aspects of their delicately complex systems and can deviate from this livingness or from their own voice and identity in a way that causes them considerable pain. That’s the dark side of free will and quiet is often a part of the answer. Accepting one’s own nature, spontaneity, and living in the territory rather than the map, are all pointed up in the of actualised people.

The feeling of being connected back up with kundalini was for me such a relief, like being alive again, and synchronicity goes through the roof as heaven and earth find each other and new relationships open up. Accepting the Shadow matters here partly because you are receiving info with source and intent different from normal, that shapes the system in a different way. Info humans consider important is normally social, verbal, screen-based and other ‘intellectual maps of desired results’ which is useless for this. The ability to accept neutrally rather than to seek to repattern reality is what opens one up to these feelings, images and energies.

Since some may not believe that ants have mythopoeic subconscious minds, I give this next story for them, or anyone who believes animism is for kiddies. Lineage successor Rob Williams told it about Glenn:

Doc liked to go hiking… We drove out to New Iberia, right along the coast of the swamp… I happened upon a large gator… I got as close as I could… took a picture and backed away. Glenn had walked across a narrow foot bridge that was about 40 feet long. He was already on the other side looking out into the water. I noticed a brownish cloud coming up from the river on my left. As it approached I realized it was a swarm of wasps.

Glenn had told me about the Louisiana wasps that were huge yellow jackets. They had a powerful sting. I felt uneasy as they collected into a sphere shaped swarm between Doc and me, over the bridge. I thought back to when I first walked fire. I assumed the go for it attitude and, with no fear and great confidence, walked across the bridge through this swarm of wasps. They were bouncing off my face and body as I walked through them to the other side of the bridge. I didn’t get stung. I walked over to Doc with adrenaline pumping through me. I turned and looked back to see the swarm circle, break formation and fly on down the river. I asked Doc if he had seen the swarm and he didn’t answer… He was such a wizard. He was testing me using familiars in nature.

Hoshinjutsu, pp. 94-5

Says hi to Glenn from me... :)

Animism says we are interacting with Persons. Glenn was in tune with the Tao enough to do that in a major way since he knew Persons don’t all look like your auntie marge. We met talking swords months back. The Tao is a mass of intertwining morphic fields, a way of knowing and communicating, ch’i moving through the world. Each thing has its own identity, its own Tao within the mix, its own lifestream, all accomplishing itself in cycles and flows small and large.

The Tao has no fixed position;
It abides within the excellent mind.
When the mind is tranquil and the ch’i is regular,
The Tao can thereby be halted.
That Tao is not distant from us;
When people attain it they are sustained.
That Tao is not separated from us;
When people accord with it they are harmonious.

Therefore: Concentrated! as though you could be roped together with it.
Indiscernible! as though beyond all locations.
The true state of that Tao:
How could it be conceived of and pronounced upon?
Cultivate your mind, make your thoughts tranquil,
And the Tao can thereby be attained.

Neiye ch. 5 (Harold Roth tr.)


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