Lift your flowers
on bitter stems
Lift them up
out of the scorched ground!
Bear no foliage
but give yourself
wholly to that!
Strain under them
you bitter stems
that no beast eats—
and scorn greyness!
Into the heat with them:
The earth cracks and
is shriveled up;
the wind moans piteously;
the sky goes out
if you should fail.
I saw a child with daisies
for weaving into the hair
tear the stems
with her teeth!
William Carlos Willams was born on this day in 1883
What is the use of reading the common news of the day, the tragic deaths and abuses of daily living, when for over half a lifetime we have known that they must have occurred just as they have occurred given the conditions that cause them? There is no light in it. It is trivial fill-gap. We know the plane will crash, the train be derailed. And we know why. No one cares, no one can care. We get the news and discount it, we are quite right in doing so. It is trivial. But the hunted news I get from some obscure patients’ eyes is not trivial. It is profound.
Anna Kingsford, born this day in 1846, was one of the rare women to study medicine in the 19th Century. She was an activist for peace, for women’s suffrage and for vegetarianism and humane treatment of animals, an early anti-vivisectionist.
She had ecstatic visions of the Christian God, which inspired her poetry.
REEDS in the river! reeds in the river!
All the long day through they tremble and shiver!
Men that go past, brush them down with their feet,
But the breeze that comes soft from the westerly sky,
Stirs them to melodies tender and sweet,
May be low laughter, or may be a sigh.
Reeds in the river! reeds in the river!
My thoughts and my rhymes are like reeds in the river!
Some that go past tread them down in disdain,
But the winds of GOD’S heaven that over them blow
Shall presently wake them to music again,
May be of gladness, or may be of woe!
Reeds from the river! reeds from the river!
O I bring you a bundle of reeds from the river!
Fresh smelling reeds, newly gathered and green:
I bring you a bundle of fancies and rhymes,
Though I know that my gift is but lowly and mean,
And fair are the flowers that bloom in our times!
Reeds in the river! reeds in the river!
O deep in my heart like the reeds in the river,
My thoughts grow in darkness, far down out of sight,
And over my life passes shadow and light,
Like sunshine and cloud on the breast of the stream,
But I sit by the banks of my river and dream,
For day after day, they grow silent and strong, ––
The reeds of my Syrinx, the reeds of my song!
She had personal experience with clairvoyance and precognition, but kept her experiences private to avoid compromising her reputation as a medical scientist. From her Dream book, a dream apparently inspired by her experience with seances and mediums:
I dreamt that I was dead, and wanted to take form and appear to C. in order to converse with him. And it was suggested by those about me – spirits like myself, I suppose – that I might materialise myself through the medium of some man whom they indicated to me. Coming to the place where he was, I was directed to throw myself out forward towards him by an intense concentration of will; which I accordingly tried to do, but without success, though the effort I made was enormous. I can only compare it to the attempt made by a person unable to swim, to fling himself off a platform into deep water. Do all I would, I could not gather myself up for it; and although encouraged and stimulated, and assured I had only to let myself go, my attempts were ineffectual. Even when I had sufficiently collected and prepared myself in one part of my system, the other part failed me.
At length it was suggested to me that I should find it easier if I first took on me the form of the medium. This I at length succeeded in doing, and, to my annoyance, so completely that I materialised myself into the shape not only of his features, but of his clothing also. The effort requisite for this exhausted me to the utmost, so that I was unable to keep up the apparition for more than a few minutes, when I had no choice but to yield to the strain and let myself go again, only in the opposite way. So I went out, and mounted like a sudden flame, and saw myself for a moment like a thin streak of white mist rising in the air; while the comfort and relief I experienced by regaining my light spirit-condition, were indescribable. It was because I had, for want of skill, dematerialised myself without sufficient deliberation, that I had thus rapidly mounted in the air.
After an interval I dreamt that, wishing to see what A. would do in case I appeared to him after my death, I went to him as a spirit and called him by his name. Upon hearing my voice he rose and went to the window and looked out uneasily. On my going close to him and speaking in his ear, he was much disturbed, and ran his hand through his hair and rubbed his head in a puzzled and by no means pleased manner. At the third attempt to attract his attention he rushed to the door, and, calling for a glass, poured out some wine, which he drank. On seeing this, and finding him inaccessible, I desisted, thinking it must often happen to the departed to be distressed by the inability or unwillingness of those they love to receive and recognise them.
– PARIS, JAN. 1878.
The Finders, by Jeffrey A Martin, Integration Press, 2019
Jeffrey Martin calls it a “persistent state of fundamental wellbeing”, but for 2500 years, the Buddhists have called it satori, Hindus say samadhi, Sufis speak of fana, Christian mystics refer to the light of Jesus Christ, while Americans speak generically of enlightenment, once Nirvana came to be inseparable from Kurt Cobain. (Taoism views enlightenment as the natural result of seeing past our conditioning; I’ve been unable to find references to a corresponding concept in Hasidic traditions or the Kabalah. Please comment below if I’m missing something.)
Martin and the religious mystics agree that enlightenment is founded in a shift in perspective to outside the separate self, and that it is accompanied by a loss of fear, particularly the fear of death. Most of us go through life with a background sense that something is deeply wrong, and we’re constantly solving problems, hoping eventually to address the Big Problem that is making us feel this way. But Finders, the enlightened ones, pass from moment to moment, day to day, knowing the world is perfect just as it is, that their lives are rich beyond measure; they are confident that their lives and the world will continue on their respective perfect paths, and they carry no fundamental anxiety.
In these religious traditions, enlightenment is granted via God’s grace, though practices of abstinence and focused attention may improve ones prospects. What is new in Martin’s approach is science. First he seeks to study the phenomenon of enlightenment in four subspecies, which he says characterizes about half a percent of Western people across lines of religion, class, and culture. More ambitious, he seeks to offer methods by which “anyone” can get there—or at least with a 70% success rate among those who stay to complete his $2,500 course. Oh yes—did I not mention? Martin is also a serial entrepreneur. Does he remind you of Werner Erhard?
The good news is that there’s been a sharp rise in the prevalence of Finders, accelerating over the last two decades. The good news is that this perspective outside the self is somewhat contagious and can be learned. Martin associates the rise in Finderhood with electronic connectivity.
The bad news is that enlightenment doesn’t necessarily make you a good person. Some Finders steal and kill. Some are addicted to alcohol, drugs or tobacco. Some deepen their personal relationships. Some report that they are committed to their friends and loved ones more than ever, but from the outside they appear detached and uncaring. Spouses of a newly Found partner may find that this is no longer someone they wish to live with. One (rare) Finder at Level Four looked across the breakfast table at his daughter and saw a specimen of humanity to whom he felt a loving connection, like all the others. Something in him felt this was wrong, and decided to retreat from Finderhood.
This is an extreme case, but Martin reports that many Finders are arrogant, have little patience for non-Finders, or even people whose path to enlightenment was was different and unfamiliar. He doesn’t offer statistics about how many Finders devote their newly-liberated capacities to world peace or to preservation of biodiversity. But he tells enough stories that we may wonder if more Finders in the world is an unmitigated good.
Finders can experience a deeper truth or sense of reality that makes the physical world seem less important. This certainly doesn’t make caring for it a higher priority…What about morality and core values? Does becoming a Finder insure that you cannot lie, cheat, steal, or even kill? It doesn’t. There were a number of occasions during the research where blatant lies were offered up during interviews…A tiny number of participants were also accused of participating in criminal activity after the project had interviewed them. This involved allegedly stealing, cheating people in business deals, and similar activities.
Sounds like, “I’m OK—You can be OK or not OK and I don’t give a rusty fuck”. Can enlightenment be akin to sociopathy? Mystics through the ages counsel a long course of moral purification before a novitiate is ready to be groomed for enlightenment. Milarepa’s life is a thousand-year-old cautionary tale from Tibet. As a young man, he acquired magical powers from a Buddhist sorceror, and used them to avenge an encroachment on his inheritance by an aunt and uncle. He killed at will, and wrought unnatural disaster on entire villages before he matured into a saint who devoted the last half of his life to atoning for the first.
I have never met Jeffrey Epstein, but I have second-hand reports from a friend that he could be charming, thoughtful, and generous in his presented self. I have never met Dick Cheney, but I have second-hand reports from a friend that he cared deeply for his family and went out of his way to be kind to people who worked for him, even cooks and housekeepers.
Martin sidesteps the whole arena of political implications, both in the familiar sense of organizing for the communal welfare and in R.D. Laing’s usage in The Politics of Experience. To what extent is our persistent feeling that there’s something deeply wrong connected to the fact that fascist warlords have taken over America, and our media are covering for them? And we might fairly wonder if escape into Fundamental Wellbeing is an irresponsible step with a global ecosystem on the brink of collapse. Perhaps Martin’s version of enlightenment is colored by our hyper-individualistic, capitalist culture, and other cultures might offer a version of wellbeing rooted in a welcoming communal family.
To Martin’s credit, he gives his How To book away free. The gist is that different techniques work for different people, that you should seek a teacher who feels sympatico and then try a variety of meditation and other practices, keeping what works and moving on from what doesn’t. The how-to book doesn’t address the question, “how do I know when I’m getting closer?” however, and Martin makes it clear that it’s not a linear path for most people.
Many insects can stride along over surface tension. The Basilik Lizard is heavier, but moves faster to get some of the inertial effect, like water skiing in addition.
Suppose you want to see something so far away that it looks really small in the sky. Think of standing in New York and trying to read the date on a quarter in Los Angeles—that small. Any tiny distortion can ruin the image, but after you correct for these, ultimately, what gets you is refraction = the bending of light at the edge of your telescope. So the bigger your telescope, the higher quality image.
How big a telescope is practical? The remarkable answer is that there is now a radio telescope “as big as the earth”. The trick is done by combining data from 3 telescopes at widely dispersed places on the earth, and waiting for the earth to rotate so that these are in different positions relative to the astronomical target.
Think of a CAT scan. X-rays are sent through the body in all different directions, and received at the opposite side of the body. Each X-ray detector contains information about the entire line of flight of the X-rays, and no single detector can tell you about any single point. By combining the data from all the detectors in the right way, an image can be formed. There’s a mathematical way to disentangle the data—“deconvolution” is the word they use—and with the wide availability of number crunching computers, this has become routine.
The same kind of math is used to deconvolve data from the 3 radio telescopes. The result is the world’s first image of a black hole, and it looks just like what the theorists predict it should look like! There’s a dark circle at the center, where light goes in but not out, and then there’s a bright ring around that circle, where matter falling into the BH has become superhot.
“By inputting latitude and longitude, time/date stamps and colours from my original photographs taken on location to create a base fractal, my aim is to interact with the pattern created until I can see a direct correlation with its natural source. What evolves is a fusion of two distinctly differing fields – the absolute rules of the fractal algorithm and the imagination of the artist acting on sensory and actual recollection. What I aim to portray is the memory of place as it appeared in a snapshot of time, almost like a retinal imprint that remains when the eyes are closed”.
More images and stories at the web site of Vienna Forrester