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..:: The Portal ::..
By
Alan Schneider
Here on the Manifest Physical Plane of Expression we are all but trapped
in the condition of waking sensory awareness – indeed, we are
thus imprisoned for the term of incarnation in the body of flesh that
creates and sustains that awareness. Yoga calls this sad condition
“The Mind Trap”, and attributes it to the persistent action of that
citadel of our waking state – the Freudian ego. For most of us,
this condition will never be overcome during incarnation, grounded as it
is in the body that is incarnation in the human form. Even
youth’s delight is no escape – or at least not a lengthy one – from this
condition, merely a vacation, nothing more. And as youth wanes into
age, and then old age, the grim nature of our physical containment in
the flesh becomes more and more apparent for what it really is – the
sensory vessel of suffering – dukkha, in Buddhist terms – that
wears wearily on the otherwise undisciplined consciousness, to culminate
only in that release from suffering known as death. Such is the fate
of the flesh, the senses, and the ego – the eternal trinity of material
enslavement. Surround ourselves as we will by sensory material
distractions, sooner or later we must and will confront our physical,
mortal circumstances, of this there can be no doubt.
This essay is
concerned with what the Buddha referred to as the “treatment” of the
human malady outlined above, and specifically with the discernment of
that possible alternative to our difficulties in the flesh afforded by
accessing and passing through The Portal – the psychic gateway to
the other side of the perceptual looking glass of conscious
perception. This gateway – this Portal – lies paradoxically not
beyond the physical organism in some external environment, but within
the field of consciousness that is apparently sustained by it. I say
apparently sustained here, because the spiritual Truth is that
the awareness born in and of the physical senses is only the most
superficial layer of consciousness, and that the apparently deeper
layers – the personal and collective unconscious minds – are, in
reality, the transitional paths to a realm that lies beyond the
body, senses, and conscious ego in an entirely different continuum of
experience and perception. What is required to access this
extra-sensory, extra-personal region while still incarnate is the
concern of this essay – the way out of The Mind Trap.
In his book Gestalt
Therapy Verbatim, the expatriate German psychiatrist Fredrick S.
Perls made the telling observation that, ”The only way out is through!”,
and this is entirely accurate with regard to our human obstacles – only
rarely can they be circumnavigated – in the vast majority of cases, they
must be confronted and overcome. To begin with, we must therefore
consider the first barrier lying before the Portal – cumulative,
negative conditioning having taken place through the physical senses on
the Physical Plane. Not only does this conditioning not require the
presence of the ego (in many cases it has significantly taken form
prior to the formation of the ego), it actually comprises the
ego in a statistically significant number of individual cases. Thus is
the first step towards the Portal a particularly difficult one to take –
many people are so entangled with their conditioning that they never
even realize its existence as the mechanism circumscribing their
awareness – they just take things as they appear to be as “reality”,
never questioning nor investigating anything. Others may
realize that there is something more than meets the eye of
consciousness, but are so intimidated by the painful circumstances of
their conditioning that they can proceed no further. Another class of
person will at least attempt to counteract their conditioned responses,
perhaps with some degree of success, but will eventually surrender the
struggle as the evident long term frustration of the project becomes
clearer to them. It is the relatively rare individual who stops at
nothing to eradicate the monster of trauma instilled within them through
whatever means are required to establish genuinely free behavioral
choice. This is customarily a long, painful process of reopening old
wounds that have never healed, or perhaps healed incorrectly, and
instituting the genuine self-forgiveness and deeply compassionate
understanding required for their cure.
The last category of person
noted above is the one which has the greatest success at healing the
personal trauma that constitutes the first barrier – the first
ring-pass-not – on the path to the Portal – the layer of personal
unconscious material that surrounds and insulates the ego from the
Truth. Most or all of the negativity present in this region must be
released into healing and recovery for real progress to be made in the
exploration of the next barrier – the collective unconscious lying
beyond the personal unconscious in the Psyche. This is where many
spiritual aspirants wander astray – they believe that there are
shortcuts in the healing process, whether that process is called
therapy, or Yoga, or Meditation, or Prayer, or catharsis. As Perls
observed, the only way out is through, even if this means passing
through the Gates of Hell along the way. Anyone who will not,
or cannot, perform this obeisance will go no further – the isle ways of
metaphysical bookstores everywhere are filled with dime-store psychics
who have given up the quest for enlightenment in exchange for
psychism – the superficial play at magic, and mouthing of empty
spiritual platitudes, offered for money to the unwary. Be advised,
dear Seeker, to complete your emotional work in the Freudian personal
unconscious as the necessary adjunct to proceeding to the vast region of
the collective unconsciousness.
At this Jungian
collective level, the nature of the barrier shifts radically, producing
a subtle and deceptive second ring-pass-not associated with the
region. What is found here is a series (perhaps hundreds in
succession) of increasingly deeply significant symbolic constructs –
archetypes – that demonstrate what Jung referred to as numinosity
– they stand out in the Psyche with an almost hypnotic quality
that tends to captivate awareness, and generate a need to pursue their
meaning to ever deeper levels of significance. Now, there is no reason
why one should not invest in this process of inner exploration if this
is what one feels called to in their Heart and Soul, and many Seekers do
so for the balance of their lives, resulting in legitimate personal
satisfaction and spiritual achievement – there is certainly enough
material present in the collective unconscious to occupy many, many
lifetimes of investigation. The nature of the ring-pass-not concerned
with this region is one of manifestation, as consciousness
emerges from the Portal to take first archetypal, and then physical
perceptible form.
Perhaps some further
discussion of the Portal itself would be helpful for the reader here,
before proceeding. There is some variance of opinion (a considerable
amount, actually) among advanced Seekers throughout history regarding
what exactly it is that lies at the absolute foundation of the Psyche.
I myself have had a variety of experiences with this condition, which
amounts to a noncondition with and without perceptual attributes. Now,
Hindu Samadhi usually characterizes this phenomenon (which this paper
refers to as The Portal) as pure white light, supreme bliss,
omnipresent knowledge, omniscient insight, and omnipotent Presence,
among other things. Jungian psychodynamics simply refers to the Self
as the generator of the Psyche and all its content. Freud used the
term libido for essentially the same thing, while Yoga specifies the
Kundalini Energy as the origin and driver of all human experience.
Buddhism, on another hand, features the phenomenon of Satori –
the attainment, predominantly through meditation, of a state of
absolutely non-dual awareness, free of any kind of subject or object –
and therefore free of all conflict – resulting in, again, a state of
supreme inner peace and bliss. This is the indescribable state of
being-in-not-being-and-not-being-in-being that is central to
Buddhist philosophy and practice. Finally, Daoism maintains, in a
similar vein, that “The Dao which can be spoken of (i.e. specified) is
not the Eternal Dao”, and there are many other representations of what
amounts to The Portal in the spiritual mysticism of other
cultures throughout the ancient and modern world.
If we look at what these
traditions all have in common, certain trends emerge. For one thing,
they all point to an absolute cessation of personal involvement and/or
vestment in human experience – the ego and its partners desire
and expectation are succinctly excluded from the process of
conscious perception here. This exclusion is accomplished by the
attainment, through a variety of means, of significantly altered states
of consciousness in the individual, to the point where the belief in, or
sense of, personal identity is lost for the duration of the condition.
What then supplants the personal (ego-based) focus normally present in
perception is a range of experiential phenomena of an increasingly
impersonal, collective character, determined (I believe) by the root
consciousness of the perceiver, personal psychic capacity, the culture
of origin, and preexisting levels of spiritual development related to
that culture. Jung once specified that the precise nature of the
archetypes was unknowable and imperceptible, but that they nonetheless
generated a psychic force that, when filtered through the individual’s
culture, resulted in the formation of perceptible archetypal symbols
in the Psyche. The Portal is the universal point of origin of that
psychic force.
If this phenomenon is itself
unobservable, how are we to know anything about it? The science of
Chaos Theory has some answers to this question. Even if something
is completely beyond the possibility of observation – for example,
future events which, from the perspective of an observer now have
not yet occurred – it may still be possible to gain some
information about its possible nature by noting the statistical
similarities of the outcomes of events emerging from the chaotic
threshold. If there are demonstrated trends of manifestation in these
events, then chaos theory maintains that they are the result of the
influence of strange attractors present within (or perhaps
beyond?) the chaotic threshold – organizing principals present in
even the chaotic environment, including that “chaotic environment” known
to us all as physical existence. Let us take a look at what some of
these attractors may possibly be by considering the grand expanse of
human history.
At some point in the distant
past, the borderline-aware instinctual responses of our primate
ancestors evolved into the first glimmerings of legitimate sentience, as
language, culture (as defined by tool use), and social communication
emerged into expression, all primarily driven by increases in the size
and complexity of the brain. Archeology informs us through the
examination of ancient cultural artifacts what the concerns of ancient
and prehistoric humans apparently consisted of. Apart from such
practices as hunting, and gathering and distributing sustenance and
resources – the practical daily concerns of survival – there seems to
have been a perception of, or belief in, the existence of certain
unseen, intelligent influences shaping human affairs present in even the
most primitive ancestral human affiliations. These are essentially the
first strange attractors identified by our ancestors, although they had
no such terminology for them, and they demonstrate remarkable
similarities that still exist down to this day. The ancients
called these influences spirits, totems, and Gods, and posited in them
the controls of existence now, and in the future, including that
“future” called the afterlife. As soon as we knew anything, we
knew the generating concepts that are still with us today, and probably
always will be – in fact, the archetypes of the collective
unconscious.
What then were and are these most basic,
most original symbols that shaped our consciousness? What were the
“Gods” of antiquity? And, of greatest importance, how did we interact
with them?
As one progresses into the
realm of the collective unconscious, the more acculturated symbols are
slowly replaced by the more instinctual ones. It is quite
reasonable to suppose that primitive humans, and pre-humans, functioned
more or less exclusively in this original, instinctual symbolic context,
experiencing a personal contact with the symbolic forms they experienced
in their consciousness that was undiluted and unmodified by modern
“logic” and “reason” – to the ancients, the spirits were real
influences governing affairs that had to be reckoned with for the sake
of personal survival and tribal wellbeing – not hypothetical
considerations occurring beyond perception as is the case with so many
modern cultures. To the primitive mind, what was outside of the
organism and what was inside were equivalent perceptions in an
undifferentiated stream of consciousness. In a word, the archetypal
images were reality in those days.
The earliest symbols as
evidenced by aboriginal cave art, rock paintings, and certain figurines
found in Europe, Asia, and the Americas portray fertility images as
identified objects of solicitation – i.e. worship – including the famous
Venus of Wollendorf figurine dated to some twenty five thousand years
ago, and many Native American totem images of comparable antiquity.
The oldest known South Asian images originating in the Indus Valley
region are of horned bull-like figures that are generally felt by
archeologists to represent fertility totems as well. Whether these
cultures had connected the act of copulation with reproduction is less
clear, however, and this may or may not have been the case. Under such
circumstances, the solicitation of fertility images for continued growth
of the social system is even more relevant – more people meant more farm
hands, hunters, and gatherers – always an advantage for survival amid
conditions of presumably high attrition from disease and natural
disasters.
The prevention of such
negative occurrences seems to have been the next order of priorities for
primitive people. Again referring to the Indus Valley region of
ancient India, the original God Rudra preceded the current
Shiva as the deity most concerned with disaster and destruction in
those times, and may even have predated the occurrence of Indra,
the significantly more benevolent God of the Harvest and Justice known
to be worshipped at the time. Most ancient cultures seemed to have had
negative images that correspond to Rudra who were deeply feared by the
local populace for their destructive potential, and Indra, who were
appreciated for their potential gifts of abundant harvests, good health,
and good fortune.
Beyond “love and death”, the
most prevalent ancient themes seem to have revolved around animal totems
that are often represented in the context of the hunt and hunting rites
– associative magic rituals that were felt to increase the likelihood of
good, abundant hunting. Clearly, abundance was a primary
consideration of primitive people everywhere, frequently linked beyond
prosperity to literal survival over lengthy, cold winters in many areas
of Europe and America. Animal figures also represented the presumed or
real qualities of the animal in question – various animals were felt to
represent bravery, wisdom, fertility (notably cattle), grace,
industriousness, persistence, and so forth, and the lucky individual who
was able to retain some portion of such a creature following a
successful kill or capture could perform additional rites to internalize
these qualities. Let us not forget that, for the primitive, these were
not symbolic, but literal gestures that inculcated the animal quality
into the person.
At some point the questions
of good and evil – morality – must also have come into play in
ancient culture. Such figures as Rudra were almost certainly perceived
as evil, harmful, and undesirable, where Indra – who was also the spirit
of the Indus River and the flooding associated with fertile soil and
abundant harvests – was undoubtedly seen as good and desirable.
Although such images of good and evil frequently seem childlike and
simplistic to the modern mind, they have a profound bearing on our
discussion of the Portal, because this simplistic moral sense has
remained functionally intact at the deepest levels of the instinctual
collective unconscious up to this day where the Portal is to be
found. All subsequent developments in religious and spiritual
consciousness have their roots in this precept: what harms me is evil,
and what assists me is good, with the understanding that “me” in this
context expands to the undifferentiated family and tribal existence –
essentially becoming “us” in the process. The development of the
individual ego, and the associated personal sense of self, took place in
the context of advanced tool use as culture expanded into the age
of metal work and large scale masonry in the vicinity of six thousand
years ago – prior to this point perception was still largely collective,
tribally focused, and undifferentiated.
Returning to the subject of
the nature of the Portal, this is most certainly a primary archetypal
symbol driven into form by an equally primary principal – the Creation
archetype. In deference to the wide variety of Creation myths in
modern and antiquated culture, Jung simply referred to the Self
as the source of creation in the Psyche, with the understanding that the
Psyche was all that we can really know in the face of the primary chaos
of external events. That those external events seem relatively
organized and predictable today is a cultural artifact resulting from
the past ten thousand years of human evolution and social progress – a
condition that is still always in question today, and doomed to failure
at death in any case. We may win for awhile, but that is all. It is
noteworthy that Jung himself was familiar with the Hindu Chakra system
of consciousness classification, and lectured on it, but had only
attained the comprehension of the first five levels – the last two he
dismissed as psychotic fantasy and spiritual conjecture – and this is
probably more a comment on his limitations as an investigator
than the spiritual Truth, including about the Truth of the Self and the
Portal, neither of which he could attain, because they existed at the
highest, deepest levels of awareness he had not perceived himself.
Here, I have to rely on my
personal experience and impressions of what I have done, and where
perception has taken me, and, of course, the accounts of the Seers and
Seekers of history. This information is quite difficult to convey,
because the sense of personal existence is washed away in these
experiences – certainly something is perceiving and experiencing,
but it is not the ego, the vestiges of which cannot exit in the
Presence of the Self, the Portal, and other states of the Highest
manifestation.
If we begin here with the
Jungian model, then we must accept his supposition that there is a
source of manifestation for the Psyche, which he called the Self. This
state of things is represented diagrammatically at the end of every
SYNERGY essay, and stands as the best single depiction of the
scientific model of consciousness of which I am aware. The Self is
what I am referring to here as the Portal as well, in fact, the Portal
of the Creation of the Psyche. Since this is such a rarified level of
perception, and so subject to individual limitations of perception (such
as those Jung himself had), I will not deal with the variety of
descriptions mentioned earlier in the first paragraphs of this essay,
even those which agree with my own experience – since they can be no
more than that – the experience of an individual steeped in the modern
method of scientific inquiry, impressive as they were. I will, however,
deal with the question of good and evil as it pertains to Creation.
Did (and does) the Creative Source, the Portal, produce both good and
evil consequences for humanity? The answer is yes. Does it
produce neither? Again, the answer is still yes. How can both be
true? The answer lies in the fundamental construct of human life – the
body, which we perceptually live in for all of our days, and
perceptually die out of at the end of our days.
No one can doubt that the
body is created and exists – the evidence of its existence is
irrefutable to the physical senses – there is some kind of
physical vehicle that is always present sustaining the ego and at least
Freudian awareness. Except in rare cases, even after traveling far from
this basic level of experience, we still return to it, however changed
we may be by the journey. Yoga theory distinguishes several types of
Samadhi, the highest attainable human experience, in this regard – from
relatively temporary expressions to the ultimate expression of Maha
Samadhi – physical death of the organism. Only a very advanced
Soul like Ramana Maharshi or Ramakrishna existed full time within the
Portal, and only by being dead as an ego for the duration of
existence. The preponderance of belief in Hindu tradition is that
such Souls are sent into manifestation as a body by the Creator to show
human beings the Truth of their condition, and the way out of the
Mind Trap – the subject of this essay.
Now, the Creator also sends
another influence, in this case into Astral manifestation,
specifically in the Lower Astral Plane, immediately contiguous with the
Physical Plane and the Etheric Medium that immediately proceeds physical
perception – the Spirit of Darkness and Deception personified by the
body of flesh. There are many names for this Spirit, but I prefer
Lucifer – the old Latin term for “light bearer” in nighttime
processions and rituals. This is the final influence preceding the
experience of the physical senses, and it accounts for the true nature
of physical existence as noted by Christ and Buddha – suffering.
How could the light bearer be the source of such deception? Because
that light is born in conditions of spiritual darkness, not to
guide us forward, but to lead us astray. Only by Seeking the
Spiritual Truth of Enlightenment on the higher Planes of Expression can
we know the Eternal Light that exists beyond the temporary illumination
of the physical senses and flawed interpretations of the ego. So it is
that this existence in the flesh is Karmic damnation for the
Soul, the curse of consciousness if we remain in the Freudian awareness
alone, and do not seek Enlightenment. Yes, my friends, today’s sweet
pleasure is tomorrow’s bitter agony, to be terminated only by death if
we do not find the Way Out!
And what is that Way? First,
we must deemphasize worldly matters, thus neutralizing Lucifer’s primary
tool in consciousness – temptation. This does not mean that we must go
to the extremes of Medieval mortification of the Flesh, but an awareness
needs to be maintained for our own good that what we are
physically attracted to is placed in our consciousness to lead us off
the Path of the Light. Next, we must practice one or more of the
many rites of higher consciousness – Yoga, meditation, chanting, prayer,
and so forth – to reinforce the Presence of the Light in our conscious
perception. And we must, above all, seek out the company of those
others among us who have begun to Awaken to the Truth, or perhaps even
to have Realized the Self of Jung, and the Portal of this essay, and
share in their experience of the Light as often as possible up to
and including monastic life if this is what is required. And, lastly,
in the vein of the preceding statement, we must make a life of spiritual
service to others the priority of this existence, not a life of
material acquisition. It may not be necessary to live in a monastery
or Ashram, but we must live in service to the Light always,
demonstrating this in service to each other. If these measures can be
set in place in our existence, we will find our way out of the
Mind Trap and back to the Portal of Creation, and the Self of Self
Realization, not as an intellectual construct, but as the Living Light
of Truth.
- With Love, Alan -
(Copyright 2010, by Alan Schneider)
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