Monthly Archives: December 2011

So Where Are You Going Later?

Thought I’d end the year on a note of high speculation and talk about resurrection, one of the two intriguing aspects of the Christ story often held up as evidence of divinity, along with the virgin birth. However seasonal the latter strikes me as a little tougher, especially since no-one could have seen proof. But hey, who knows. There are plenty of examples in myth. You’ll know one of them if you’ve seen Clash of the Titans. It happened to a hammerhead shark a few years back — primitive species often find miracles easier than we do, see Becker. (The scientific term, parthenogenesis, is simply the Greek for ‘virgin birth’. A literal human example would have the double-X chromosome structure and thus be female, but without nudging from test tubes it’s conventionally believed impossible in mammals.)

Resurrection meanwhile means dying only to return to life again, and then disappearing up to heaven leaving no mortal remains. It is thus a special brand of immortality. I choose to start at the more believable end of the scale. There are consistent anecdotal reports of OBEs reducing body mass. Richardson’s Dancers to the Gods contains info on a teacher of Dion Fortune, for example, I forget the name, whose physical body weight shrank to that of a small child when his spirit was projected. The astral body meanwhile was said to be visible to the untrained naked eye and to leave a dent in cushions it sat on.

The question I’d ask is what happened when the man died. Quite possibly the mortal remains, although still present, weighed far less than expected.

Some will know that an astral body with that much solidity has plenty of etheric matter in it. The etheric connects with the deep energy known as jing in China and ojas in India. This is considered present in blood, sexual fluids and bone marrow and is used as a fuel for spiritual transmutations. Taoists talk of transmuting jing into qi and then qi into shen (spirit) into order to attain immortality.

Mantak Chia used to make early students laugh by pointing out that Westerners obsess over a single immortal, Jesus, whereas the Taoists have hundreds to their name. (See Winn in Kohn & Wang 2009, p. 179.) Shijie, meaning something like ‘post-corpse deliverance’, is one Taoist term for resurrection. “Accounts of shijie are notable for denying that the person has left behind a real corpse,” says Kirkland in the magisterial Routledge Encyclopedia of Taoism (2011). This product of union with the Tao is described in numerous texts and scriptures and became one standardised outcome of neidan or inner alchemy.

Although this isn’t the place for a big survey there are numerous clues telling us we are onto something. Some of those “delivered” left behind bits of their bodies which they had not managed to transform: a particularly cool one is Cai Jing who managed to completely dissolve the all-important bones but left the skin behind, “intact from head to foot, like a cicada shell,” says the tale, see Campany (2002), p. 60. So we have a spectrum, from a normal death at one pole to a complete transformation at the other, with Fortune’s teacher and Cai Jing at points between. Tsultrim Allione reports examples of Tibetan yoginis who leave behind only their hair and nails as another point on the same line.

Resurrection requires death and could therefore be considered unclassy. In Taoism as in many other traditions probably the most prized result of transformation is ‘ascending to heaven in broad daylight’, with witnesses. Many Taoists are last seen flying off on the backs of cranes, toads, or dragons, accompanied by fellow-immortals — just as a chariot and horses of fire lifted Elijah to heaven in a whirlwind. The common factor is always a life that has physically ended with no mortal remains to show for it. The person concerned may later make physical appearances, but has already passed through what would have been death.

Often reported is the death of a person whose body is nowhere to be found when burial time comes. Having had only older examples thus far we can take the more recent one of Ramalinga Swamigal, aka Villalar, the great Tamil poet and saint whose transformation occurred on January 30, 1874. The room into which he locked himself, alone, was found to be empty when finally forced open.

A Spanish woman named Sobhana claims to have been in contact with Ramalinga for many years with enjoyable results and has interesting info on his bodily transformation. It began with things like smoothing of the skin or softening and flexibility of tendons and bones, going forward via miraculous recovery of a childhood body to an ultimate invisible but nonetheless bodily omnipresence in all things. The parallels with Taoist practice are quite apparent. Jing/ojas again plays an important role with Ramalinga himself writing of “the semen and sexual fluids having ascended to the chest and condensed into a supra-energy form”.

Recent Tibetan manifestations of related phenomena have been reported by inclusivist Western Christian observers such as David Steindl-Rast, who see the New Testament parallels. In the Summer of 1998 the body of the Nyingma/Gelug practitioner Lama Khenpo-A-chos was covered with a yellow cloth, after his death which followed illuminations of the complexion, wondrous fragrances, and rainbows over the small hut in which he lived. There was no aging or illness. Eight days later when the cloth was removed the body had vanished. Witnesses seem quite numerous.

Even IONS is interested and although such western investigation threatens to profane processes no-one would wish to disturb, the interviews with three eyewitnesses of these events that have been recorded by Father Francis Tiso are probably of some little interest. Tiso’s been visited by Tibetan visions, knows of other recent examples, and takes this stuff as a type of Christ’s resurrection. I think that would interest such doubtful ‘experts’ as Plantinga who continue to need an exclusivist Christianity!

Tiso however sees this as mostly Buddhist-Christian interfaith stuff with primary implications for his own religion. He thus leaves the Tamil and Taoist examples uninvestigated, hasn’t heard of qigong, and doesn’t mention jing transformation, although he does note Old Testament references to ‘dew’ (Hebrew tal) that have a jing-like context. (By the time he starts sermonising about saving humanity and claiming that Tibetan Buddhist practices are derived from Christianity [!!], many will be twiddling their thumbs. Still he’s done the work of collecting the modern data and his presentation is worth a listen.)

There we have it anyhow: taking a cross-cultural and evidential view, once again, has interesting implications for those who think it’s all ‘myth’, with ‘myth’ equivalent either to ‘symbolism’ or else to ‘rubbish’. Anyone can experiment with using energy to alter the bodily composition, and if you’re into anything like what I’m into, you’re already doing it.

On this exalted note I’ll allow my hardworking blog a brief break. Let me take this opportunity to wish all my readers an enjoyable holiday season and new year. Thanks to everyone who has been interested to join me so far. My next post will be on January 7th, 2012.

Best wishes to you all in your various intriguing endeavours, and have fun!


I’m indebted to Amazon reviewer Ashtar Command for supplying information I used in this post.


How the West Was One’d

The New Inquisitions
by Arthur Versluis

Versluis -- "The New Inquisitions"

A marvellous and scholarly book making explicit a whole range of human motives for intolerance of heresy, through a big historical view. 20th century totalitarian terror-mongering has rigorously demonstrable roots in one strand of Christianity, beginning with such Fathers as Tertullian and resulting in the Inquisition, a machine for enforcing ‘ideocracy’ (rule of unquestionable ideations) with torture.

The combination of the prosecuting and judging roles into one body makes the Inquisition a very modern-looking institution anyhow, but Versluis proves this is more than coincidence. This becomes a precise demonstration of how conservative Catholicism could inspire very different later figures and philosophies who also claimed a ‘one right answer’ with a similar itch to smoke out the wrong-thinking and put them to the poker. That yen pops up everywhere from the obvious (Pat Robertson) to the less expected but no less deserving (Theodor Adorno).

Key in Versluis is that mystical experience, in the form of Gnosticism, becomes a whipping boy in early Christian agendas. It can then play the same role in modern materialist ones which dislike it equally. From the beginning Christian imperialism there was speculation that those who followed anything like a Gnostic path were in some way foul, and finding things foul was a part of early Christianity in any case as readers of Ramsey MacMullen will know. Again and again Versluis corrects the record and shows that the mystics are likely completely free of blame but almost never free of slander. Definitions of mysticism by those who hate it are often not merely incorrect but 180 degrees wrong.

The links in the chain include many writers I didn’t know such as Joseph de Maistre or Georges Sorel. Examining them in their due order down the ages, Versluis makes crystal clear their influence on later writers such as Carl Schmitt. He pinpoints telling details in Eric Voegelin and others which show how easily, in a materialist-dogmatic environment, “Gnosticism” or “occultism” or “esotericism” can be thoroughly straw-manned and seen as a pervasive “disordering influence” in need of correction. In every passage quoted the lack of any backup or reasoning signals the danger of yet another auto-da-fe.

Left and right are equally wrongheaded. The filthy enemy could be anyone from the Illuminati to the Cathars to the Satanists to the counter-revolutionaries. Most ordinary folks will happily join in a public lynching rather than wonder where the truth lies. The cure for that, which is the capacity to think and feel for oneself, is rather rare and corresponds to psychological self-actualisation which is itself usually a big part of mystical practice. Versluis gets that.

The value of the book lies in its anatomisation of what makes state torture and marginalisation of freedom possible, and indeed necessary, respectable, and right, in the eyes of mad-eyed fanatics and supposedly insightful intellectuals alike. Why it has taken so long to correct the record about the nature and influence of mysticism I’m not sure, but Versluis is clearly part of a movement doing that with some panache. It’s a fun read, not least because people I always suspected were talking out of anatomical areas other than their mouths are caught absolutely bang to rights. Dostoevsky with his “Grand Inquisitor” turns out to be ahead of numerous academic theorists.

A very enjoyable survey, teaching affably and indefatigably some very worthwhile lessons, I recommend this book to anyone whose interest it piques.

A Pantheon of Paradigms

I’d like to re-introduce the excellent theorist and practitioner Lawrence LeShan since he helps make a point about multiplicity.

To recap, LeShan began in the ‘skeptic’ position that a) there is no evidence for psi, and b) look around: it’s impossible anyway. Puzzled by the fact that Gardner Murphy or William James nonetheless believed in it, he decided to look at parapsychological data. As soon as he did that, he realised a) was wrong and found himself a believer, especially after a few demos by talented people. But then what to do about b)? Although true, psi was still impossible.

He decided to sidestep ‘how?’ and go for ‘when?’. If the sensory world is limited by time and place, cause and effect, and separation of objects, you just can’t get info about events and people distant in space and time when perceiving it. Therefore we can say that mediums, when they perceive their information, must be perceiving some other world in some other way. Talking to mediums and reading their accounts, he confirmed that they operated in a ‘clairvoyant’ worldview where boundaries did not exist, all events were in harmony, and time could be seen as laid out complete both ‘forwards’ and ‘backwards’, with events ‘just being’ rather than caused. Obviously this worldview was available to do particular things in, just as was the sensory worldview, and different rules applied because of the different perceptions. To do a psychic reading you’d like the clairvoyant worldview, but that would be less useful for crossing the street.

LeShan decided to test the idea using psychic healing. He found that healers will consider themselves one with their healees and energy may pass, and so forth. He tried this out and found he could now heal people. (His method is still taught as “LeShan Healing”.) This is quite a lot further than most former skeptics get! Later he discovered even more worldviews such as the ‘transpsychic’ in which intercessory prayer was possible, and the ‘mythical’, used, he said, by both artists and sorcerers.

All these worlds are available all the time. Some are harder to enter than others, but they’re there. They’re methods of interacting with reality that are a part of our options-set. It just depends on what you want to do.

Here I’ll bring in the idea of the paradigm shift, from Thomas Kuhn. The excellent Stephan Schwartz gives a good statement of what a shift might mean for psi in The Secret Vaults of Time, (1978) arguing ‘for the replacement of the materialist/physicalist view of the world, offering in its stead, a worldview in which all consciousness is inter-connected and interdependent’ (p. ix). The old worldview is LeShan’s sensory and the new is (or at least includes) LeShan’s clairvoyant, but:

1. LeShan’s worldviews are individual whereas Schwartz’s are society-wide; and

2. LeShan’s worldviews are always available all the time, whereas Schwartz is offering a definite sequence — an upcoming new societal worldview will challenge and hopefully replace the old one. This is the Kuhnian paradigm shift.

So what we’re talking about is ‘society officially changing’. After all its worldview is basically scientific and science should officially change to account for the data. A problem though may be that, as history tells us, big societal changes are fraught with difficulty. They never go to plan. In the three decades since Schwartz wrote, the paradigm hasn’t really shifted scientifically and some are beginning to think it never will — whereas others are desperately trying to prevent it shifting of course. Makes for a lot of desperation.

Has ‘paradigm shift’ got to be the way of looking at the arguments? It may describe the behaviour of some aspects of science but does it automatically predict the future?

The wonderful Rupert Sheldrake did a great series of talks recently about his new book which convincingly details the failure of materialist scientism as a paradigm. He makes the very telling remark, though, that scientific revolutions simply establish new tyrannies. They don’t usher in a world of pluralism.

We seem to be aiming always at a “one right answer”. The all-explaining power of a monolithic correctness made up of a huge amount of disparity. With multiple worldviews to explore you have to look for the right one to do the work. Does that one then have to be privileged with exclusive rectitude? The reverse seems true to me.

Where did we get the idea that ‘one right worldview’ is the best way?

I’ve been given a little stick for my attitude towards Christianity, because people want me to be either completely for or completely against. I think that desire comes from the same place. I can’t be ‘against’ charitable giving on a massive scale, or ‘against’ Meister Eckhart and Teresa of Avila. I can’t be ‘for’ the Inquisition — or indeed ‘for’ something like the following which appeared in the Amazon comments for John Michael Greer’s wonderful new book but was hastily deleted by the management:

Surprise ! nauseatingly self absorbed gay arrogant “ druid high priest ” denies Jesus Christ.
heard this author on coast2coast , absolutely pegged the gay meter , nauseating voice and dialect , gay as a mf. dumb as wood. worships rocks and has rocks in head. IDIOT FOOL . fags deny Christ so they can be “free” to indulge in their depraved lusts.

Now what has that got to do with Julian of Norwich? I can’t see a monolithic ‘Christianity’. I see bunches of people behaving and believing in certain ways. Fundamentalists will tell me it is that simple, you’re either with us or you’re damned, but I simply don’t believe them. Gandhi, Socrates, Ramalinga and Sima Chengzhen weren’t with them but mr ‘gay meter’ is. :)

The ‘one right answer’ oversimplification is coming from deep cultural sources. From the beginning of Christianity there were some strands that went with that line and they were absolutely prepared to persecute other lines to maintain it (see MacMullen). They have been active ever since and are more connected to now than we realise as Arthur Versluis makes clear in his stonking book The New Inquisitions (2006) which I am going to have to review properly later.

Versluis, an expert on Gnosticism and the esoteric, broke down a lot of preconceptions with his Western Sexual Mysticism (2008) — interview here. But the “Inquisitions” book is has a different scope. In the fevered experimentation of early Christianity there were always Church Fathers such as Tertullian ready to propagate dogmatically a ‘one right way’ which eventually achieved dominance over other Christian possibilities, led to the inquisition, mr gay meter, and modern totalitarian torture states. Versluis has done all the homework and actually shows the alteration of thinking and action link by link, thinker by thinker. There’s a real evidential chain. (Anyone who can put Theodor Adorno and Pat Robertson into the same bracket and make it stick is far more learned than I.)

This doesn’t mean Tertullian is responsible for Stalin. The main takeaway is simply that Christian societies were the first to produce large scale ideocracy — rule by ideas. The key to getting an ideocracy to turn Inquisitional is that the ideas be seen as making us superior, and as leading us towards a society we all want but haven’t quite reached yet. You are not allowed to think differently or you will ruin it. Don’t you dare take away our superiority you filthy evil scoundrel! (Of course that wanted society never quite materialises. In fact after early signs of doing so it always retreats further and further from view.) You set this up by having the ‘one right way’ to achieve it which you must defend against the false and evil, and I wonder if the ability to claim an ‘one right way’ hasn’t held an overweaning influence on us ever since. Subconsciously we want to tow that line still.

The psi-pseudoskeptics certainly aren’t the Inquisition let alone the Gestapo. I suppose if it ever became en vogue to teach your children games like pin the big nose on the psychic, as it did in 30s Germany to play boardgames like Out With the Jews, I’d start worrying, but I don’t think we’re there! Still, there is plenty of paranoia on both sides of the psi debate and often you get the sense each side fears the other could become dangerously irrational. Could it be that everyone is still thinking the only end of the debate is the definitely-proven “one right answer”? It’s a very ingrained habit after two thousand years.

After all it’s supposed to lead to greatness. For communism the workers’ paradise, for falun gong the world as saved by their leader Li Hongzhi (who incidentally has already saved the rest of the universe apparently.) For Christians, the second coming and the rapture. What they all have in common is that they’re going to be so good they’ll make all suffering worthwhile, so what’s a little extra torture on top? :) Still, Jesus of Nazareth was pretty clear that ‘the time allotted has run out and the kingdom of God has almost arrived!’, (Mark 1:14), and that ‘there are some standing here who will by no means taste death until they see the kingdom of God already arrived in power’ (Mark 9:1), etc., if we believe the bible. Time went on and the kingdom of God appearedeth not. The bible is wrong. With respect, so is everyone else who thinks a humanity-centred perfect world is just around the corner.

Our techno-scientific false paradise, which is always about to appear any day now, is like what you see on adverts: everyone is beautiful and happy all the time because of the products they’ve got, and science has taken care of all conceivable lack. Part of the reason we want a ‘theory of everything’ is to fool ourselves we can potentially understand and gain control of everything, and have everything we want forever. As that dream fades in the decline of western industrialism, we may not need to replace it. Instead we can just move forward with a conversation. All the worldviews are still available. There are probably hundreds. Why not have a whole pantheon of them officially? Why not become polyparadigmatic?

Unofficially we’ve always been that way. Early Christian heretical sects were legion, and so are modern ones. There’s also more than one non-heretical one. They have all always existed alongside paganism and esotericism, and then scientism. From the very beginning of scientism there were romantic poets who went in a totally different direction from the sensible rationalism enjoined on all, and spiritualists who said yes to science but no to materialism. There were and are plenty of trad religionists too. They all uneasily co-existed because with each worldview you could do something that people wanted done.

Subconsciously people may be aiming at a ‘perfect world in which we provably know everything without dissent’. Science as a whole is a very various package, a multifarious pantheon of quite different disciplines which certainly don’t all neatly agree. Maybe it’s time to look at it that way. Subconsciously I suspect we are trying to make science into a monotheistic omnipotent god that knows it all as one big item of knowledge. Science will never be that.

Proponent-opponent conversation can seem very dynamic, but in my time in the trenches I found it rather stable and static in lots of ways. People liked the basic binary ‘you’re wrong’. Those paradigms could actually take a multitude of forms which will continue to interplay in schools without a ‘winner’. The history of science is very short and no-one knows what happens when, as now, psi and other counter-material aspects of existence acquire real proofs. Is it just like trying to accept proofs of relativity and quantum mechanics, or Darwinian evolution? Or are there, as authors like Thomas Campbell or Patrick Harpur would say, factors at work in this case which will prevent a shift? Is there a veil hiding the truth to do with the psychology of humans encountering the non-physical? Might there not be a bifurcation? A trifurcation? A multifurcation?

Suppose all those scientists Dean Radin is always talking about, who are opponents publicly but proponents in private, were to get together in a decade’s time and realise they’d rather walk out of an AAAS (or wherever) that didn’t recognise the importance of non-physical reality? In numbers? (Maybe they don’t all want to study psi, but would rather be able to talk as if it’s true, since it is.) Suddenly you have two definite schools each of which is well capable of doing good science. Neither needs to “win”.

Although we can talk about “a paradigm”, perhaps our desire for a big answer is letting us down. Perhaps we’ve always had multiple paradigms but just edited most of them out, the way alternate realities have been edited out of the sensory world. If the debaters accepted what must surely be the truth, that there will never be a complete win for anyone, would the arguments become more productive? I think they might. For one thing, the fundamental right of the other side to exist in the first place would not be under such constant questioning. It is the need to erase dissent from existence that I don’t like, and there’s never been a better time to question that habit than right now.

If you’ve been reluctant to do missionary work, this book will scare you into it.

— Amazon reviewer of a Mormon conversion tract

To know when to stop is to be free of danger.

Tao Te Ching ch. 32, tr. R.L. Wing


Note: I’m working up to break of some sort over the holidays. I want to get that Versluis review in and also, concerned with how sensible and rational I’ve been recently, I’d like to end the year with a bit of wild speculation on ‘resurrection’.

However I was also going to do one more post on energy which I won’t now unless people are desperate for it. The general idea was that energy mediates between worldviews (in the LeShan sense) and I think anyone interested will get the idea right there, enough to play with, whilst the uninterested will be spared having to read about it. Thanks for reading!