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To: alt.magick.tyagi,alt.magick.tantra,alt.magick,alt.consciousness.mysticism,alt.pagan.magick,alt.sex.wizards Subject: Ego, Illusions, Dissolution, and Mysticism From: xiwangmuDate: Sun, 04 Jan 2004 09:30:41 GMT Orig-To: thelema93-l@yahoogroups.com # One Satori - and I thought that I'd just have to live # with having an ego as long as I was alive. I'll interpret this as a transcendental peak ala Maslow. # It's a communication tool I thought. When I eventually # get round to dying etc then I'll deal with it eventually:) # ...maybe it would be possible to get rid of the ego. # After all - mind knows how to operate and communicate now. # Emotions function - why do I need ego? as far as I can tell, I *is* ego. giving it away would be like extending your hand to your husband. my impression is that you don't really want him to remove and keep it. :> he said to you: # ..."Do you know there are 84 different ways to give up # your ego in the abadamarta?" And according to him I # may have gotten rid of my old ego but have regrown a # new one. *sigh* implying that ego is a temporarily dispensable construct. # I feel different - but maybe I am quickly growing an ego # along the lines of the old one as we speak. Old habits # die hard. Mind trundles along old habits - emotions do # the same. as far as I can tell, in order for you to express yourself in this conversation you will need some kind of self-concept, a notion of a central being having experiences which may or may not include personal interface objects some identify as 'masks', 'egos' or 'personae'. the confusion between essential monadic identity substance (e.g. egos, souls, atmans, whatever) and dispensable, erodable, perhaps completely eradicable objects of personal interface (for communication, as you say) introduces some remarkable hurdles into the conversation amongst mystics and the psychologically-inclined. terms sometimes cross and one person asserts that what someone else interprets as an essential is valuably escaped, evaded, or entirely destroyed. # If it is possible then I would like to give up this # ego thing permanently and in this life - never to # regrow another. some mystics say they've done this. characteristics attributed to such individuals vary, but typically it takes the form of there being no observed identifying, personal object, no 'self' that might become guarded, protected, or whose desires and values are pursued in everyday affairs. # For all that I know that this ego is illusion, like all # else - this is much harder than attaining Satori. the equation of "illusion" with things is confusing. there appear to me to be levels of concreteness, contrariwise: materialization in duration and through repeated principles (enduring objects of perception and natural laws respectively) seem to make up one part of a spectrum of endurableness, whilst essential dimensions or entities (e.g. Spirit, nondual continua) make up another. comparatively, the strictly figmentary or imaginary elements of subjective consciousness are often described as 'mirages', 'illusions' or 'delusions' might compare with the roiling, bubbling Cauldron of change surrounding massive concentrations of energy (such as may be found near to stars, especially as they become more unwieldy and explode and then contract into Black Holes). where does 'ego' lie in all that? personally, I find that the 'everything is illusory' radical Nihilism of pseudo- philosophers is unconvincing and not helpful to my work. where it may inform some truth of epistemology (and the impossibility of coming to be certain of anything), it is not ultimately doing more than denying my apprehension. '84 ways to give up your ego' strikes me as more aligned with theory and mysticism identifying 'ego' as something from which one might distance oneself, becoming only loosely-affiliated, subjectively, with self-images, and possibly generating numerous such vehicles as correlates of 'programs' or 'characters' to achieve different aims. where ego gets in the way is the real issue, and some kind of description of how this occurs and why dispensing with any ego (/persona) will be of value to the individual ought form the basis of any mysticism which espouses its value. # If anyone has any ideas I would sincerely appreciate # them.... a study of psychological models may be valuable here. some of them identify ego as especially important not only to the development of personality and expansion toward real mystical success, but would find the concept of 'destroying the ego' to be exactly *contrary* to any rational aims, even where these psychological approaches admit of a mysticism. on the other hand, there are theses which describe practical means to *efface and control or strongly influence the redevelopment of* the ego, primarily through means that are at times sociologically controversial: sex, drugs, music, and the like. an example here is the writing by one Robert K. Moffett, whose "Tantric Sex" includes a wide variety of considerations about what he calls 'ego-dissolution'. his expressions are applicable not only to a variety of mystico- religious perspectives, but touch on a subject that modern Hermetics of the Thelemic variety have found rather compelling -- neo-tantric and hedonistic ego-dissolution. to wit: The wood of the Cross had barely weathered before the prophets of Christian ego-dissolution- through-sex were at work spreading their perniciously attractive doctrine. Little more than sixty years after Christ's birth, Paul was writing in alarm to one of the new congregations, See to it that no one makes prey of you by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the universe, and not according to Christ.... Let no one disqualify you ... taking his stand on visions, puffed up by his sensuous mind.... Put to death therefore what is earthly in you: immorality, impurity, passion, evil desire.... An intriguing set of clues and it isn't difficult, even so far removed in time, to figure out what the culprits were preaching: the heresy of gnosticism. *Gnosis* means, literally "knowledge" and the Gnostics emphasized personal, experiential revelation as the route to salvation; ego-dissolution, in other words. Gnosticism, both Christian and pagan, drew on a variety of sources, including Greek philosophy, which accords with Paul's charges. Among the other influences were Jewish cabalism, heavy with mysticism and surprisingly partial to Woman; the orgiastic Hellenistic mystery cults; Iranian Manichaeanism, with its dualist cosmic struggle between forces of Good and Evil ("elemental spirits of the universe"); and Babylonian and Egyptian mythology. With so many fruitful possibilities to choose from, gnosticism came to loosely embrace an incredible variety of often quite contradictory dogmas. The majority stressed asceticism, rigidly rejecting all concerns of the flesh. ... Everything indicates that [Paul's] wayward children were playing with one of the several Gnostic sects that interpreted Christ's message in its most literal, ego-dissolving sense. Their confusion centered around the Christian Agape, the love feast best remembered as the Last Supper. There's no reason to think they were anything but perfectly sincere in their interpretation of its meaning. The resemblances between the Agape and the matriarchal cults' rites were too unmistakable not to have been noticed. ... ...Clement of Alexandria, the Church's resident agent, was particularly incensed that their love feasts included both sexes. He knew what *that* was bound to lead to -- and he was quite right. A best description of a Gnostic variant on the Christian Agape comes from another Church father, describing the rites of a sect called the Stratiotici: They serve up lavish helpings of meat and wine, even if they are poor. Then, when they have had their drinking-party and so to speak filled their veins to satiety, they give themselves over to passion.... The husband withdraws from his wife, and says {to her}: 'Rise up, make love with the brother.' When they have had intercourse out of the passion of fornication, then, holding up their own blasphemy before heaven, the woman and the man take the man's emission in their own hands, and stand there looking up toward heaven. And while they have uncleanliness in their hands they pray ... offering the natural Father of the Universe that which is in their hands, and saying 'We offer thee this gift, the body of Christ.' And so they eat it, partaking of their own shame and saying, 'This is the body of Christ, and this is the Passover; hence our bodies are given over to passion and compelled to confess the passion of Christ.' Similarly with the woman's emission at her period, they collect the menstrual blood which is unclean, take it and eat it together, and say, 'This is the blood of Christ.' ...And while they have intercourse with each other they forbid the bearing of children. For this shameful conduct is pursued by them not for the bearing of children but for the sake of pleasure.... Fifteen hundred years before Abbe Dubois! And Christians, not benighted Eastern heathens. There were, quite obviously, those who saw in Christ's words meanings startlingly different from what has been passed down to us. This vein in Christianity by no means ends here. --------------------------------------------- "Tantric Sex", Robert K. Moffett, Berkeley Medallion Books, 1974; 62-64. ============================================= Moffett goes on to give many other incidences of similar practices and cosmological underpinnings surrounding what he feels is identifiable in parallel with what in tantric practice is called the 'Ritual of Five Ms' (these "Ms" being psychoactive and/or taboo (inverso-)sacraments which can, when integrated in a controlled and intentional manner, inspire the experience of ego-dissolution. of these taboos is sex, and particularly sex outside the bounds of society. he's not talking about the destruction of ego here, but he *is* talking about its dissolution in the pursuit of at least temporary ecstasy and mystical states. it may be that ego DESTRUCTION as is sometimes recommended in occult circles is merely the extreme impulse toward this eventual result, one which is by the actual pracitioners carried forth via *hedonistic* trajectories. that is, where it is very true that asceticism directly contradicts egoistic impulses, these tend to SIMULTANEOUSLY DEBILITATE PHYSICALITY. the ascetic yogis need a substratum of society to feed and tend to them while they supposedly attain to unusual states of consciousness by their endeavours. the neo-tantric pursuit of ego-dissolution, by contrast, might be said to temporarily suspend or dissolve the interface boundary or barrier with the world (the 'persona' if you will) which intervenes through physical sensation and perceptual interpretation of that bodily sense data in communication with others. this sensomystical objective is one that I've noticed many sex magicians pursue, and what they sometimes call gnostic masses may be conducive to ecstatic states where operating without an *observable ego* might be practiced during ceremonials, ideally carried into the rest of one's life. it seems important to me to avoid the possibly mistaken conclusion that because an observer can perceive no evidence of ego that this is somehow proof that it has been destroyed. occultists may grow adept at *concealing* egotistic expression, for example, or even hide ego from anyone's observation. what may really happen is that the ego transforms into something altogether unrecognizable in a complex with the rest of one's internal elements, however this might be seen by psychologists. mu
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