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Dance of Shiva.

Symbolism is the eloquence of image, it is a picture that describes art and civilization, compare the "Dance of Shiva," with the act of Atonement.





The figure, when examined, is thus described standing upright in the centre of the scaley ring of God, the edge of which is covered in flame. The extended right hand holds a drum, the beat of the drum of which is the beat of time, the first principle of creation; the left hand holds a flame, which is the flame of the destruction of the created world; the second right hand is the gesture of "fear not," while the second left hand points to the lifted left foot, the position symbolizes the "Elephant," who is the breaker of the way through the jungle of the world, "A Divine Guide."

The right foot is planted on the back of the demon dwarf, bearing down upon the Demon, "Non Knowing" this signifies the passage of souls from God into the mother, the left foot is lifted showing the release of the soul; the left is the foot that the left hand is pointing to (the Elephant hand) it supplies the reason for assurance "fear not."

The figures head is balanced serene and still, in the midst of the dynamism of creation and destruction that is symbolized by the rocking arms and the rhythm of the slowly stomping heal, it's meaning is at the centre all is still.



The earing on the right ear is a mans, in the left is a womans, the God is inclusive, beyond pairs of opposites. Shiva's expression is neither joyful or sorrowful, it is the visage of the Unmoved Mover _ beyond yet present within, the worlds bliss and pain. The hair of Shiva is a streaming flow and represents the Indian Yogi as he flys in the dance of life, which is the presence known in the joys and sorrows of life that is found through withdrawn meditation, two aspects of the same, universal, non-dual, Being_Consciousness_Bliss.

The bracelets, arm bands, and ankle rings are the brahminical threads of living serpents, which means Shiva is made beautiful by the serpent power, and is also the mysterious energy of God, the material and formal causes of his own manifestation in, and as, the universe with all its beings.

Resting in Shivas hair is a skull, symbolic of death, it is the forehead ornament of the "Lord of Destruction, also as a cresent moon, symbolic of birth and increase, the boons to the world, there is also a flower in Shivas hair, a Datura, an intoxication to prepare (compare the wine of Dionysus or of the Mass).There is also a small image of the Goddess of the Ganges hidden in the locks, he recieves on his head the impact of the descent of the divine Ganges from heaven, the life and salvation bestowing waters that flow gently to the earth for the physical and spiritual refreshment of mankind.

The posture of the God in the dance is a visualization of the syllable of AUM the verbal equivalent of the four states of consciousness in the field of experience,

(A: waking consciousness; U: dream consciousness; M: dreamless sleep; the silence around the sacred symbol is the Unmanifest Transcendent). The God is thus within the worshipper as well as without.

The figure illustrates the function and value of the graven image it shows why long sermons are unnecessary amongst the idol worshippers. For the devotee chooses to soak in the meaning of the divine symbol in the depths of silence and their own good time. Futhermore, just as the God wears arm bands, and ankle rings, so does the devotee; and shares in the meaning of the Gods. They are made of "Gold" (the metal does not corrode) which symbolizes immortality; which is the mysterious creative energy of God, it is also the beauty of the body. Our lives in the midst of a silent sermon all the time.

The many colours in the midst of life rest in the details that are part of local customs and are similarly duplicated, interpretated, and validated in the detail of anthropomorphic idols. It is in this manner that the whole of life is made into a support for meditation.

A Reason.

Mythology is strictly a sociological discipline, in itself it is the very link that places each individual into their own particular society, in doing so it also places them in their respective groups.



Everything from the interaction of these groups, from the socially orientated systematic nomadic peoples, their historic movements from place to place, to those others considered to being nature orientated, the earth cultivators. The biblical is the sociological orientated, where nature is condemed, their scholars thought of mythology and their rituals as a means to controlling nature, to master it, have they ever suceeded? That in itself appears as a form of seduction or an applied magic, not of mythology, but of religion itself, in the form of the supernatural. In opposition to this stands the nature religions that make no attempt to control nature, all that it requires of each individual, is to place themselves in accord with nature _ the sociological order thinks of this as being evil and therefore you do not place yourself there for you must find the means to control or at least attempt to control nature. This in itself is the tension and the anxiety of life todate. When one takes the time to look at the world, what one sees is so much annihilation, so much destruction of both the earths resources and its native peoples, which has been encouraged through the biblical thinking, for it has encouraged the sequestration of ourselves from nature, the very thing we ourselves are. The greatest problem for religions is and has been how to apply themselves to the modern contemporary life in our global village, particularly in terms of its peoples, as individuals.

The construct and function of religion is as to a body of people, a circle if you like, of their own group (mythological) where within is to tend and teach each individual about themselves, about the spiritual of themselves, to be applied to the functions of life and living, to transform each and send them out into the world, not to preach, but to live in unison with others, to accept. When thought through, religions through out history and time have been true to this if only in recognising the enduring aspect of their truth, but one must seperate that from temporal applications, from the sacrfice of physical desire and fear of the body, moving it to that which supports the spiritual of the body, so each individual may learn to know, to express itself in its moment of time, it is not unlike admitting to the finding of all things that best foster the growth and flowering of our humanity in this contemporary life. When the individual does this, then can he/she dedicate their selves to that.

What might that be? It is to the inward course, a recognition of the inner life, some people think of this as the higher course, the up there? What when they are down here, It is in point of fact, to discovering the potential within you.

All cats are feline.

Any peculiarity of history has its root in inquiry, knowledge acquired by investigation. The same, I feel, can be said of philosophy, for purpose, I shall draw the readers attention to that of the Greek philosophy, having been built upon their need to understand nature. For to do so, for themselves proved less simple and straight forward than many of their natural scientists could ever have presumed.

But at which point did their scientific inquiry become their philosophy? When it was necessary to ask questions about the inquiry itself and off the methods they employed.

What forced this upon their minds may very well have been that which is constant to that of our own, and in particular, to any matter taken for granted. The visible changes in nature are of material stuff that is in process. In their curiosity of mind, the early natural scientists ascertained the nature of materials and the changes those underwent, consider a pot filled with water, placed upon a fire, brought to boil, then become steam. It was through such practice that they found in their assumptions, on which these procedures rested, ambiguities that showed to them that something endures through change. But what then did that mean? For what of the relativity between one element and its many appearances? These problems brought with them contradictions and encouraged a widespread scepticism about the power of reason as an instrument to obtaining knowledge. For if there proved little trust one could establish in reasoning, then what could one trust. Even now in our modern world, as then, parallels were drawn through thought with concerns to their own conduct. In this history, as with all others, one discovers emergences, that arise from the changes in economic and social conditions, where in this case, it was to the over throwing of old feudal nobilities, that were replaced by the new rich, who repudiated the old ideals of honour and loyalty, for their passions became the very justifications for every excess. It was that the natural sciences themselves where given to repercussions that where felt to have had effect upon historical developments. Had they themselves not conceived all nature as a purely natural process? So what place was there for man as a moral being?

In this history of the latter part of the fifth century B.C. the world was at war, a dislocated scene of political and economic struggle, that became the precursor where Zeus was dethroned and the whirlwind was King. With this in mind the philosophical question was how to rehabilitate the old with the new. How to sustain the objective moral order of public truth cognizable by reason. It was, in their own consideration necessary to resolve the paradoxes about change, about the one and the many, about appearance and reality, those notable matters which had bred so much scepticism. They sought their solutions in theory of recurring influence on subsequent thought.

Our world has moved much since and yet remains a seared disposition to seeking a rational basis for conduct, than of the religious myths, having once, but no longer able to provide sanction for a larger body of people, for socially oriented behaviour. The rationale remains the same for all, the pursuit of happiness, a long range happiness, that is attainable through an active life of personal culture and of public achievement, but in reality such a pursuit is limited to a relatively small elite, who having the capacity for such activities and the leisure to pursue them. However, in histories as in reality, men fall prey to seductions and their consequences and abandon their hopes, only to fall back on negative ideals of apathy and passivity.

I for one, think we could do with less of those.

Memories and Dreams are Revelations.

I have never been to Bognor Regis, although I have been to Margate. On that particular day the weather was fine, the tide was out and the company most enjoyable. Memories are as Helen Keller said, "What we have once enjoyed we can never lose. All that we love deeply becomes a part of us."

So what of the confrontation with such unanswerable questions that expose us to ourselves and others, perhaps a fleeting and almost imperceptible moment, when one discovers something in the living experience of another. For is it not to an end an unyielding private and unknowable revelation?

At some point in our lives we learn in knowing, that there are certainties in this life, just as there are uncertainties, for one could never be but for the other. Indeed the capacity for one to tolerate uncertainty I would venture, is prerequisite. For any that hold-fast to believing that one can systematically traverse, with a sure steadfast resolve, the flowing stream of life with predictability, will as soon discover is rarely achievable, if at all, and more likely buffeted to an idealistic school of logical thought, a powerful enough temptation in seeking a bedrock of certainty. An unerring measure that only hinders the spontaneity necessary for effective means for the individual to grasp the full value to the hope of rejuvenation. Shedding all portions of apprehension to the source of undifferentiated and yet particularized substratum of being. When one considers the many forms of sensibility and the colours of human thought, are they not in themselves the manifestations of power? Normally impossible to see, far-less conceive, well certainly beyond the fluid and infinitely various bewildering phenomenal spectacle that becomes, perhaps even turning vivid memories of a past to a very ordinary present. Of course we must all dream, for it is only our dreams that give life any coherence.

Sex and The City.

There are times when it becomes a struggle to make some sort of sense to history, or even histories, well anything beyond merely memorizing dates and details or that learned from the text of a book.

You start to read and pretty soon discover your taking a position, and only as the walls narrow does the movement become like a river, a river of thought and is the same. Taking to task is the imagined passage of the river that becomes a segment of time and place that travels onward. It is no matter the phenomenon will surely disappear, but for each and every part something of the substance of the river remains and will continue to affect what we already know of ourselves as it becomes much more. Even when recognising it is off little personal immediacy. As the river extends to a greater shape and structure of what is all, only then might one discover it is your country, your home, so is it any better not to know anything about such matters?

In terms of lifes givens what of the unbridgeable gap between the self and others, what of the truly, madly, deeply presence, the most captive blissful state of merger. Each individual is an isolate set apart from others, and to the same extent that is ones world, from the world that surrounds us all. The loneliness of the self may prove a mere lack of social skills or ones personal style and taste. The falling apart feeling is a distinction of the intrapersonal, a function where parts of the self split off, such as emotions from the memory of an event, the most extreme of which, the multipule personality, when it occurs one must discourage false solutions, efforts to escape any form of isolation often fails, conversations fray to sharp verbal assaults, and the gulf increases to the sea of heartbreak. Self awarness breeds anxiety, and love may prove the solution, but beware the powerful exclusive attachment to another, for it is not evidence of the purity of love. It is encapsulating, exclusive love feeds on itself, neither giving nor caring about others, it nearly if not always collapses in on itself. So what is love if it is not merely a spark of passion between two people, for there is an infinite difference between falling in love and standing in love.

The Planetarian, Ron.

So what of the inevitability of art in life?

The Average Bureaucrat is a lunar space without atmosphere Ron, but other worlds exist that men have never seen, their concentration is earthbound. The first macrocosm is where you can participate in the water that is life's flow, 'Quenching through the big hole into your thirst, through a little hole, in the same manner the Earth Changes itself into a fluid computer.

What of all those artistic acclaimations progress is in the changes?

How do they know Ron?

How could they know Ron?

Each successive phase of mutation is as unalterable as the moon, so what does this lead?

That art should tend towards the Full Moon?

Or to nothing?

For has minimal art reached Zero? Zilch? Nada? Nowt!

As for this moment they cannot be seen, awaiting emergence, in the phase of the New.

Happy Birthday Ron.

A decisive vote.

There are four givens to each and every primal being, for readers purpose here the author’s privilege is drawn to talk of the more obvious, more intuitively apparent Death. A fact of life from our earliest beginnings, far earlier than thought, the spectre of death calls for there is no escape. As Spinoza said, "everything endeavours to persist in its own being." No shit Sherlock, for the conflict within the cell forces to its existence, that finally finds its stream to our conscious awareness, one day comes to all, A Welcome for the Black Parade.

From within my own age at fifty-one, even now I can't help when looking and wonder at how skewed and irrational life is in the living, the strange accretion of effects that pull to lead, moving from one patch to another, I stop to consider, am I fortunate to have seen many things that are largely passed with the encroachment of modernity? so many life events mostly held to being archaic. A funeral _ a death, a birth _ a catastrophe if ever there was, a note to myself, there's far more sentimentality in death than child birth. A distance along the path sequesters a mass of living beings through an elaborate construct to the foundations of primitive culture. Indeed in this life for many it's difficult to accept others and ourselves at the level of our intentions, the disparity, is a them and us. To live in this modern ever changing world the primal instinct is to existence pain, not as might be seen, a pandemic of repressed instinctual strivings. A stream of endless ingenuity is the creation of devices for so many, to deny or must get away from, 'It'. As a child this creation of denial is fostered and nurtured with parental reassurance, with secular and religious myths, and through time takes another form, another shape, becoming a personification of an entity, a monster, oh dear God, a squat demon or a placating sandman that soothes the slumber, in that, becomes a pursing entity, only to meet with the self, attempting to get away from all it becomes in the labyrinth of maybes, there to rest, to not feel the ignored, it's far more less frightening than the reality, a truth far more deserving of a picture painted in careless pastels, a truth that's carried by each and all are the spores of our own demise, our own death.

The other given in life is freedom, the feeling of a force that is become the individuals we are in our ability to respond, to accept our own choices, accept our own actions within every life situation, the practice drawn from the process of knowing the making of a decision. Many are not sharp for the grace of repetition and pay the penalty for all that. "Oh no!" you'll hear, “We don't deny it, come on, it's obvious," still hearing the immortal call, ‘don’t do that!’ The sirens voice to slumber. There's little to no point in dwelling, they’ll say. The truth is we know what we are not knowing, we are dissociated with the terror from within our very self, we can't see it? There is a shield that protects each and every cell. It's only for the machinery to break down that the cover is blown, and gives way to the overwhelming deluge of anxieties, oh no it really is there, it's here, yes, and it’s real. Belief of an ultimate rescuer fosters the notion of comfort from everything outside, no matter how close it gets, there is always the omnipotent servant that'll bring us back. Here one meets the visitation of diametric opposition, the affirmation to assert and wear the autonomous heroic armour and not seeking the fusion with vulnerabilty. Emerge from and take a place and not merge with the eternal wallow of the child. In death it is only the physicality that destroys us, not the idea; in point of fact, it is the idea that is the very thing that oft time saves us.

Freedom is the antithesis of death, the unequivocal feeling of being in the positive. Our history is litter with punctuations where our ancestral yearnings established the bonds with anxiety, the perspective reality was and is contrary to everyday existence. Decisions have become part of our lives and difficult for many reasons, for a decision involves a renunciation, for every yes there is a no, each decision eliminates other options, kills them off.

The root meaning of the word Decide is to slay, as was the primal yearning, but many another hold fast to the infinitesimal chance of a revival, perhaps to the vestiges of their past, for those, renunciation signifies diminishment and death and as is the known of ourselves: The dead of everyone and everything, do not offer themselves up as a consoling study as and when we loved them so.

The Incalculable Paradoxes of Love.

In our lives we all may at some point meet with our primal self, and so discover through crises, a hidden shelf that is the seat of our anxieties. The bedrock from where emerges the manifestation through our deeds and activities the conscious and unconscious psychic energies of our soul. When such an event transpires it is a recognition of our failure to cope with a life situation and must be laid in the end to a restriction of consciousness. What might be met with if not the inevitability of our own death or that of those we love, feelings of isolation in the ultimate sense of aloneness or the pursuit of freedom to make our lives as we will or even discover the abscence of meaning and sense to our life. Such thoughts are grim but are also the pods that house the seeds of wisdom and redemption.


In my attempting to speak of love, like many before me find an inadquacy of language, so this is my confession, the bondage of my imperfection, for I to am dependent upon it and live within the freedom to choose between the truth and human err.

Collective Identities.

Collective identities are supports of "isms" that are of organizations, groups, teams, memberships even classes and schools. But how much do they interfere with the object of thier fullfilment in each of their tasks and goals? Are they indeed not the shields, the crutchs, the beds, the shelters, the homes, the ports, the land, the herd, the safe fold, and the mother of our nourishment and growth?



If we accept this as a given, then is it not, in consideration, erroneous in any attempt to hold all intermediary stages of growth as traps? Upon closer scrutiny they are the only possible representatives to the form of our existence for what else is there, what yet is to come for we mere individuals, some of whom feel the threat of anonimity. The endless stream of collective organizations are as necessary and essential as have always been, in point of fact, for the greater mass of people they are and remain the final goal and the overture in justification, so is it not at present in calling for steps beyond this path to autonomy merely the purse of arrogance, the hubris of superfluous phantasy of folly?

A continual persual provides sufficient reason for any individual that so seeks the further realms to discovering that all he/she has offered to him/her that does not find for them necessity, the choice to go it alone, in their own company, a singular group believing their own variety of opinions and tendencies, never marching in the same direction of other companies available to them. Will this not put such individuals at odds with themselves and present greater difficulties in the unity of their own multiplicities, those that are for common purpose. It is likely will soon be discovered a maintenance of the outward protections in the social forms for the intermediary stage, but none-the-less, will be discovered no defence against their inner multiplicities that will soon be given to a collapse in identity with all that surrounds them. Breaking free from the undifferentiated collectivity presents a lonely path for any individual finding themselves in the intermediary stage of life and encourages such individuals to finding a need for a secret to hold fast, such a secret that as can never be divulged, for it that then becomes the reinforcement to their position of isolation. It has ever been, and will no doubt remain, the attempt of many, only to suffer beyond anything necessary to bear, in so becoming a neurotic, forever playing hide and seek with themselves and with others never able to play the game seriously. Ultimatley it results in the surrender of their individual goal to craving a collective conformity then proceeding with the opinions, beliefs and ideals of the surrounds so found in their environment. To avoid this the individual must further holdfast to thier secret, perhaps a one that falls into the fold of crazy ideas, so to prevent retrogression. The need is the compulsion to ideas and actions for which the individual is not responsible and neither motivated by an inconsitency of behaviour nor arrogance, but more by necessity in the failure to comprehend, only for it to fall upon him with a savage fatefulness that finally demonstrates the full force of life and the presence of something alien, something more powerful than he/she holds in their own domain.

Cultivation of Mind.

The brain is the center of the nervous system in all vertebrate, and most invertebrate, animals. It is an extremely complex organ that controls every other organ that comprise the systems of the body, either by activating muscles or by causing secretion of chemicals such as hormones. It is also host to our imaginations, the curiosity that is our mind. All forms in are of the seen, the unseen, the known, and the unknown, and to a faculty that bridges to beyond, taking in the simplest forms that create mental divisions.

human-brain

What of such experiences? For surely we find some are helpful others not so. But their overall effect upon human kind can deliver the benign just as the malignant. We are as human animals to beings, therefore it is hardly surprising when we fail to grasp them, to comprehend them, or to dominate them, nor can we find freedom or escape from them, therefore we fall to feeling the overwhelming power within them. No such imaginings have been delivered upon us through our conscious thought nor from personalities of our character. The Great Biblical Myth informs us, in the beginning we grew into consciousness and therefore unconsciousness pre-exists. Here the worth of logic helps us to recognise the development of Gods, Deamons, Heaven, Hell and the unconscious. Modern science employs the term unconscious, but admits that is knows nothing to very, little about or of it. For how could it know the substance of the psyche when the only means of knowing anything is itself the psyche. From here we can surely only but accept that in any attempt to validation of Gods, Deamons, Heaven or Hell, are terms that can neither be disproved nor affirmed, for all that remains is our sense to the peculiarity of connectedness to our experience of something objective, that is outside of the psyche which is authentic.



In terms of our modern selves, we know our dreams and inspirations are not of our own making, which tells us that we recognise something unknown, something alien is coming our way and somehow, does so of its own accord. We also know that it is through the manner of speech that Gods, Deamons, Heaven and Hell, even the unconscious emanates. Through choosing to examine these positions one discovers the intangible emotional quality that is numinosity, an adornment, if you desire, to the personifications of Gods,Daemons, Heavens and Hells, whereas the unconscious is a closer reality of ourselves, and includes the empirical commonplace reality we all know. It is only within the more recent past that the word unconscious took its place in the mind of scientific thought, and was found to be better suited to dispassionate observation, for at no time has it ever laid claimed to the metaphysical or transcendental concepts so created, which in themselves are controversial and hold with their tendencies to breeding fanaticism.

It is through mythic language that we have come to speak of God, but one just might as well find a synonymous abridgement through the use of the word unconscious, for we know just as much and just as little about the former as we do of the latter, it is only people who believe they know more about that, then ascertain to any purposes that belief is more useful, more effective than any scientific purpose, any advantage so discovered, is to the objectification, and personification which feeds the emotional quality. All human feeling of love, hate, fear or reverence are qualities of confrontation which presents to all the drama, for whatever is displayed is then acted. Reverence is to an act of incarnation, to the supplantment of ones ego, that is, that man is to supplant his ego and inwardly replace that with God, so that God then becomes expressed outwardly.

This expression is in the words of Christ so saying 'who sees me, sees the father'. As with in the christian concept we are told that God is omnipotent, omniscent, the all merciful creator of this world, and as such if God so wishes to become man, then man is required of an enormous effort of emptying himself so as to suitably reduce his totality to the infinitesimal, how could the simple frame of man ever hope to succeed in this, for any attempt would surely blow him apart, there is indeed something of a shortcoming to this requirement of such an incarnation. It was then that theologins equipped Christ with qualities that placed him above the ordinary of all human existence, for he lacks all sin and frames him in the status of a God man, a Demi-God. The Christian God image has no means to the incarnate in emperical man without contradictions, even with all his charcteristics does he not appear little suited to representing a God.

c-1a

So what might man hope to acheive through any efforts, perhaps only that which his earliset forebears had hoped for in their actions to cultivation and an ending to the macrocosm, as to cultivate indifference, cultivate compassion, cultivate joy, cultivate friendliness, and learn to waiting on our mothers, waiting on our fathers, and honour our elders amongst our kinsfolk.

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