Living the therapeutic touch: healing as a lifestyle, by Dolores Krieger, Ph
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| In that fiery place, the Death Lord draws lines
Upon our bodies according to our evil deeds. Then sharp weapons saw us into that pattern.
-PATRICK JAMES COLONNA Summer 1996 A Brief History of Everything by Ken Wilber; Shambhala, Boston, 1996; paper. Compared to Sex, Ecology, Spirituality, its 800-page, highly acclaimed predecessor, A Brief History of Everything is a stroll in the proverbial park. But not simply because of its shorter page count. The book has been written in an interview format, which makes it more personable, more reader-friendly, and far less intimidating than the earlier book. And Wilber's sprinkling of humor throughout is an unexpected delight. Ken Wilber has come out to play. Yet make no mistake, this book, which centers on evolution, human development, consciousness, and spiritual realization, is no lightweight. As a distillation and synthesis of his previous works-more than a dozen since his classic, The Spectrum of Consciousness-there's plenty of substance here. Nonetheless, the effect of this style of presentation makes Wilber's insights seem less "scholarly" and more immediately relevant to day-to-day life. Here's an example: Wilber suggests that, ultimately, Spirit reveals itself in three distinct ways in the physical world-through the sense of "I," the subjective or inner aspect of spirit or consciousness; through the "we" space, the community of spirit that pivots on ethics, morals, and culturally accepted worldviews; and through the "it" domain of objects and things, the measurable outer garment of God studied by science. This obvious, yet not clearly recognized, distinction was useful. As a management consultant, I have known intuitively that most managerial methodologies are predominantly "it"-focused, using the scientific method to streamline systems. That's all very well and good. At some level I have known that to neglect consciousness and the inner development and growth of individuals within an organization is to become imbalanced and fall short of an organization's ultimate potential. To do so is to cut off the left hand of spirit in expression. But unlike before, I now possess a potent and clear conceptual model, a more expansive framework that I can share with corporate executives. From my perspective, these individuals need to embrace both domains if they want their organizations to thrive. In A Brief History of Everything, Wilber describes two streams of spiritual movement -the "ascending path" of evolution, which embodies the realization that in back of all forms, behind the Many, there is the One, and the "descending path," in which the One finds perfect expression as the Many. According to Wilber, it is the inability of "ascenders" and "descenders" to fully integrate these two movements of spirit that has led to fierce battles and bitter gridlock throughout history ascenders and descenders, "still crazy after all these years." This distinction proved immediately helpful to me in my desire to better understand some of the polarizing forces that arc playing themselves out on the world scene, right here, right now. Warning: This book is not intended for the spiritually immature or dogmatically inclined. Whether you are a new ager, a systems thinker, an unflagging environmentalist, or a hardline fundamentalist-if you have fallen into a sense of complacency and righteousness regarding your own partial take on the good, the beautiful, and the true-Wilber is sure to rattle your cage. But herein lies Wilber's greatest gift. He sniffs out and exposes limited, dysfunctional, and half-baked thinking like a champion bloodhound in hot pursuit of its quarry. Through an amazing capacity to synthesize and clarify Eastern and Western psychologies and spiritual traditions, he is able to paint a unique and broad panorama where all the puzzle pieces can fall into place. One can only hope that this book will be a crossover title for Wilber, allowing the brilliance of his insights to shine among a much broader audience. -Russ DICARLO Summer 1996 A Beginner's Guide to Constructing the Universe: The Mathematical Archetypes of Nature, Art, and Science by Michael S. Schneider; HarperCollins. New York, 1994; xxxii +352pages; hardcover. Number symbolism and mysticism are pervasive in the world's cultural traditions. In the West, the Pythagoreans and the Kabbalists have provided two major approaches to the meaning of numbers; while the East has its own numerological traditions. The symbolism of numbers is also a major concern of Freemasonry and of modern Theosophy. From H. P. Blavatsky's Secret Doctrine, with its preoccupation with number symbols in the Stanzas of Dzyan and explications of them, to the writings of later Theosophists like Claude Bragdon, who integrated art, architecture, and mathematics, Theosophical literature has treated numbers as emblems of the timeless wisdom. A Beginner's Guide is an eclectic survey of the symbolism of numbers one through ten as (according to the blurb on the dust jacket) "a wisdom neither ancient nor New Age but timeless." Its author, Michael Schneider, is a mathematics teacher who "designed the geometry harmonizing the statues at the entrance to the Cathedral of St. John the Divine in New York City." He writes in the grand tradition of mathematicians who have perceived their calling as all art of order and a yoga of understanding. In his introduction to the book, the author distinguishes between secular mathematics (which is what is taught in schools and used in ordinary applications), symbolic or philosophical mathematics (which is the main subject of this book-a view of numbers as an expression of the order of creation), and sacred mathematics (the use of numbers to raise consciousness from mayavic to the Real, from the phenomenal to the noumenal, from the typical to the archetypal). It is the possibility of the last that is the real fascination of the study of numbers. The body of this well-illustrated and clearly written book is divided into ten chapters, one for each of the first ten numbers, 1 to 10. One misses a chapter on zero, mystically or sacredly speaking the most important of the numbers and one of considerable value even in secular mathematics (try multiplying or dividing LClX by XXXlI to see how important 0 is). However, the chapter on I includes the circle, which overlaps the symbolism of zero. The book includes a wealth of topics related more or less closely to numbers: mandalas, the ouraboros, the geometer's tools, Mobius strips, checkerboards, the vesica piscis, the principle of the arch, primary colors of pigments and light, labyrinths, the Orphic Egg, the Platonic solids, the Golden Mean (also rectangle, triangle, and spiral), the Fibonacci Series, Escher illusions, the Zodiac, Stonehenge, the musical scale, the electromagnetic spectrum, chakras, the Rainbow Bridge to Valhalla, ziggurats, the caduceus, mitosis, the I Ching, the DNA molecule, lunar phases, the enneagram, the Otz Chiim, the tetraktys, and the Cathedral of St. John the Divine. Here indeed is God the Geometer's plenty. It is said that the gods created the universe by numbers. And if each of us is a creator in training, then the title of this attractive, entertaining, and informative volume suggests it is a handbook for future Dhyan Chohans, or universe-creators. Studying the book mayor may not prepare readers to construct a universe. It will, however, tell them much about the inner side of numbers and open their eyes to the rich symbolism of mathematics and geometry. -JOHN ALGEO Summer 1996 God Talks With Arjuna: The Bhagavad Gita. Royal Science of God-Realization by Parahmahansa Yogananda; Self Realization Fellowship, Los Angeles, 1996; Two·volume slipcased hardcover, 1,224 pages. This monumental translation and commentary on the Bhagavad Gita, by one of India's illustrious saints, breaks new ground as a revelation of its deepest spiritual, psychological, and metaphysical truths. One of the most beloved of India's sacred texts, the Gita is considered to embody the essence of the four Vedas, 108 Upanishads, and six systems of Hindu philosophy. A pivotal episode of the great Sanskrit epic the Mahabharata, the Gita takes place on the eve of a cataclysmic war in ancient India. Allegorically depicting the moral and spiritual struggle that leads to God-realization, it presents a dialogue in which the Lord Krishna, symbolizing the omnipresent Spirit, imparts counsel to the warrior-prince Arjuna, the soul. In an illuminating commentary, Yogananda explores the science of yoga encrypted in the Gita, its time-honored tradition of meditation, and the way this ancient discipline makes possible the direct experience of God. In simple but eloquent language, he sets forth a sweeping chronicle tracing the soul's journey to enlightenment. He considers issues of great interest today, including the origin, evolution, and nature of the cosmos; karma and reincarnation; the phenomenon of death and life after death; and the eternal laws of righteousness. Extensive footnotes show striking correlations between the Vedic view of reality and the discoveries of modern science, as well as parallels between the teachings of the Gita and those of the Bible. Born in northern India, Paramahansa Yogananda (1893-1952) lived and taught in the United States for more than thirty years, after coming here in 1920 as India's delegate to an international congress of religious leaders. His landmark Autobiography of a Yogi, celebrating its fiftieth anniversary this year, is widely regarded as a spiritual classic. A preliminary serialization of his translation and commentaries on the Bhagavad Gita first began appearing in 1932 in Self-Realization Fellowship's magazine. Toward the end of his life, Yogananda devoted considerable time to revising and expanding this work, and gave instructions to two close disciples regarding editing and annotation for eventual publication in book form. His complete translation and commentaries are now available for the first time in this elegantly designed and illustrated edition, which includes a 37-page index and twelve original color paintings by contemporary Indian artists. -JUDITH CORNELL Summer 1996 The Ultimate Maze Book by David Anson Russo; Simon &Schuster, New York, 1991; paper. Labyrinths are big things these days. A number of recent books have treated walking labyrinthine patterns as a spiritual exercise or have considered the patterns as symbols of our experience of and in the world. Labyrinths, also called mazes, are of two basic sorts: unicursal, in which a single, undeviating path without options leads through the intricate windings of the pattern; and multicursal, in which a number of paths branch off from each other, offering sets of alternatives, not all of which may lead to the desired end. The term "labyrinth" is sometimes restricted to the unicursal variety, although that may also and less ambiguously be termed a "meander." Multicursal labyrinths are also called "mazes." The Ultimate Maze Book is about multicursal labyrinths, which are often used as puzzles-frustrating or entertaining, depending on their complexity and the solver's ingenuity, Mazes are of several types, depending on how they are made: turf mazes, hedge mazes, toy mazes (games in which one rolls a little ball through the passages in a glass-topped box), and paper mazes, This book consists of 39 full-page colored maze diagrams on paper that the reader can try to solve. Even the simplest are fiendishly difficult for the tyro. Working mazes is like solving crossword puzzles: it takes talent, experience, and an obsession to finish the task. The mazes in this book can also be regarded as works of art, for most could be hung on the wall as decorations. Or alternatively they could be used as objects of contemplation, like yantras. Spiritual exercises need not be very far from art and entertainment, for the world, as the Hindu sages tell us, is a game, a divine lila. There are significant differences between the unicursal meander and the multicursal maze. One may be a gender link, with women preferring the meander, and men the maze. Or they may correspond with different psychological types: the meander with security-seeking introverts and the maze with chance-taking extraverts. Or perhaps they symbolize two spiritual experiences: the meander the certainty of our higher selves, and the maze the confusion of the personalities. The two forms of the labyrinth certainly differ in their philosophical implications. For the meander proclaims that we will all reach the goal, not all at the same time, but all with the same assuredness. The maze offers no such guaranty. You enter it at your own risk and take your chances. This book offers many hours of play and contemplation with chance-taking confusion, but no danger if you hit a dead end. -JOHN ALGEO Summer 1996 A Mythic Life, by Jean Houston; HarperCollins, New York, 1996; hardcover, 340 pages. Peripheral Visions, by Mary Catherine Bateson; HarperCollins, New York, 1994; hardcover, 243pages. The Way of the Explorer: Art Apollo Astronaut's Journey through the Material and Mystical Worlds, by Dr. Edgar Mitchell, with Dwight Williams; G. P. Putnam: Sons, New York, 1996; hardcover, 230 pages. All three of these books present what could surely be called mythic lives. All three authors have ranged in their lives across expanses of experience decidedly uncommon in one life. Jean Houston's career has ranged over psychology, philosophy, anthropology, the new physics, and embodied all of these interests in explorations of human potential. But she is perhaps best known as an extraordinary storyteller in workshops and mystery schools aimed at transforming participants' lives. Mary Catherine Bateson is a professor of anthropology and English and a prolific author, another profound storyteller who writes movingly of the effort to "construe continuity" in a life that may appear extraordinarily diffuse and scattered in its explorations. Former astronaut Dr. Edgar Mitchell's life, beginning on a Texas ranch during the Dust Bowl and Great Depression, included training at MIT, walking on the moon, and then exploring the outer dimensions of human consciousness. Mythic lives, all. Mitch ell begins his tale this way: "In January of 197 1 I boarded a spacecraft and traveled to an airless world of brilliant clarity. The soil there is barren and gray, and the horizon always further than it appears. It is a static world that has only known silence. Upon its landscape human perspective is altered." By the end of the first page he makes the key point of his book: "What I experienced during that three-day trip home [from the moon] was nothing short of an overwhelming sense of universal connectedness." A visionary moonwalker, he went on to found the Institute of Noetic Sciences, which under the direct ion of Willis Harman has become the leading institution in the exploration of consciousness. Mitchell's book is an adventure across space and deep into inner space culminating in his declaration that the gods of the mystic and the theologian have been too small. "They fill the universe. And to the scientist, all I can say is that the gods do exist. They are the eternal, connected, and aware Self experienced by all intelligent beings." Mary Catherine Bateson's stories draw on experiences living in many cultures Israel, the Philippines, Iran, America. She promotes the idea of lifelong learning and, in a delightful chapter called "Construing Continuity," speaks of how in looking back over a life of seeming discontinuity one can discern or at least "construe continuity." She writes that: Often those who have made multiple fresh starts or who have chosen lives with multiple discontinuities are forced by the standard ideas of the shape of a successful career to regard their own lives as unsuccessful. I have had to retool so often I estimate I have had five careers. This does not produce the kind of resume that we regard as reflecting a successful life, but it is true of more and more people, starting from the beginning again and again. Zigzag people. Learning to transfer experience from one cycle to the next, we only progress like a sailboat tacking into the wind. (p.82) We can, she says, write the story of our lives as continuity or discontinuity. One version of the truth, she says, is that "Everything I have ever done has been heading me for where I am today," and the other version is "It is only after many surprises and choices, interruptions and disappointments, that I have arrived somewhere I could never have anticipated." Those who have participated at one time or another in one of Jean Houston's workshops will already have heard some of the stories in her book. But all of them bear "rehearing" in this summation of her life to date. Perhaps we should say" lives to date," for Houston's life is characteristic of Bateson's description of the wide-ranging life. From the Hollywood of the forties, where Houston's father Jack was a writer for many of the great comedians, to travels to many countries, to the Parliament of Religions, to the United Nat ions, Jean Houston's life is rich with stories. All three of these authors, by taking readers on their own mythic journeys, show how to draw out the mythic strands in our own lives. -WILLIAM METZGER Autumn 1996 A Parliament of Souls: In Search of Global Spirituality edited by Michael Tobias, Jane Morrison, and Bettina Gray; KQED Books, 1995; paperback, 291 pages. A Parliament of Souls proceeds on the presumption that with over 5,000 languages and dialects spoken in the world and nearly two hundred countries culturally intermingling in an unparalleled manner, the late twentieth century provides unprecedented opportunity for a human community that is strengthened with dialogue and tolerance. As a speculative hypothesis, this claim was tested in the historic forum provided three summers ago by the 1993 Parliament of the World's Religions in Chicago. If the 1893 assembly held one hundred years earlier is recalled for initiating inter-religious dialogue and encouraging comparative studies of religion, the 1993 gathering is remembered for creating an international network connecting religious communities worldwide. Unlike the first parliament, the 1993 event was an assembly to which all the religions were invited and almost all participated. Insightful and sometimes inspiring interviews with twenty-eight spiritual leaders are contained in this book, which was prepared as a companion volume to accompany the acclaimed public television series filmed during the 1993 Parliament. The book provides a spacious spectrum surveying contemporary religion, a virtual spiritual banquet with dishes served by Baha'i, Brahma Kumaris, Buddhist, Protestant, Catholic, Hindu, Jain , Jewish , Muslim, Native American, Sikh, Sufi, Taoist, and Zoroastrian adherents. This commemorative book contains thoughtful presentations from H. H. the Dalai Lama, Harvard Prof. Diana L. Eck, University of Chicago Prof. Martin E. Marty, Notre Dame's Theodore Hesburgh, theologian Hans Kung, former UN Assistant Secretary General Robert Muller, Brother Wayne Teasdale, and Swami Chidananda. Those represented in the book possess powerful hearts and analytical minds, which they apply to confront the countless crises and problems challenging contemporary societies. Among the perplexing problems raised are the possibility for a universal ethics code, the response required when hatred emanates from religious sources, ways to combat racial prejudice and ethnic bigotry, and the role of personal spirituality in daily life. Shorn from the academia that dominates comparative religious study, the contributors illumine thoughts and feelings that might seem abstruse or esoteric. Unfortunately, most mass media coverage of the Parliament almost completely missed the wellsprings that flowed profusely during the event. Without contrivance, this aesthetically appealing anthology is pervaded with an intimate and experiential approach, expressing what Tobias describes as "a profound unity in pluralism." It illustrates that while religion sometimes earns an unfavorable reputation, still religious sources provide significant claim that must be addressed by every individual. It confirms the conclusion that the 1993 Parliament evoked, in Tobias' words, "an exhilarating experience to encounter deep feelings conveyed so intimately and shared among friends." -DANIEL ROSS CHANDLER Autumn 1996 The Shambhala Guide to Yoga, by Georg Feuerstein. Boston: Shambhala, 1996. Pp. xi + 190. This survey of yogic philosophy and practice is made with Georg Feuerstein’s customary lucidity, comprehensiveness, detail, and common sense. It is a book about what yoga is, not how CO do yoga, thus putting first things properly first. Too many people in the West set out to do yoga without knowing just what it is they are doing. Feuerstein corrects that misordering of priorities by giving an overview of the major aspects of the theory that every practitioner should command before beginning serious work. This Guide makes it clear that yoga is not just an exotic form of calisthenics, but is rather a spiritual discipline based on certain assumptions about the nature of reality. It also makes clear that the full range of yogic practice includes some activities that are potentially dangerous ones for those who are unprepared for them and are unguided by knowledgeable experts in the field. Its thirteen chapters also give a commendably wide coverage of both Hindu and Buddhist yoga. The book's first four chapters cover the following subjects: the history and purpose of yoga; the main kinds of yoga (jnana, karma, bhakti, mantra, raja, and hatha); the process of transmitting yoga (the teacher, the disciple, and initiation); and the nature of the bliss to which yoga leads and the moral basis for pursuing it (yama and niyama). The next four chapters deal with specific techniques typical of yogic practice. These include methods of bodily purification (some of which seem bizarre to contemporary Westerners) and the postures that many Westerners exclusively associate with yoga; the rationale of diet; the theory of breath control; and the mental practices of withdrawing one's attention from the outer world (pratyahara), concentrating it (dharana ), making it continuous in meditation (dhyana), and finally getting it all together (samadhi). The use of imagination, practical techniques, and distractions along the way are also covered. Chapters nine through eleven treat some more specific matters, including mantras, kundalini (with suitable warnings about the dangers of ignorant and premature experiments), and tantra. Treatment of the last subject includes left -hand and sexual tantras, but it also makes clear that they are not the whole of the "subject, which encompasses "a wide spectrum of beliefs and practices," embracing twelve characteristic features. The last two chapters are conclusions. Chapter twelve examines the nature of the samadhi experience, often translated as "ecstasy," that is, a standing outside one's egoic self, but which might more appropriately be translated as "enstasy," a standing within the conscious ness of the unitive Self. The final chapter, "Yoga in the Modern World," looks at the role yoga can usefully play to fill the gap between con temporary religious fundamentalism and secular fundamentalism (based on scientific materialism) and stresses the need for a qualified teacher to direct the performer in that role. The final chapter both resonates and contrasts with modern Theosophy. H. P. Blavatsky viewed Theosophy as also filling the gap between the two fundamentalisms of religion and science. Furthermore she viewed Theosophy as a kind of yoga (specifically jnana yoga) leading to the ecstatic experience called samadhi in yogic literature. However, she also recognized that for most Westerners guidance by a guru in the Eastern pattern is not feasible, and so she advanced Theosophy as a form of yoga that can be followed without personal instruction- a form of yoga for the West or, more accurately, a yoga not limited to the cultural patterns of the East, though benefiting from its wisdom. The Shambhala Guide to Yoga is a vademecum for students and intending practicers of Eastern yoga. It fills the need for a survey of the whole subject in a degree of detail that satisfies without satiating the enquirer. Anyone who wants to know both about yoga and how to do it can usefully begin with Annie Besant's Introduction to Yoga as a primer, follow it with this work surveying the whole field as a thorough introductory overview, and then go on to Wallace Slater's useful guides Raja Yoga and Hatha Yoga for safe, practical suggestions on doing yoga. -JOHN ALGEO Yüklə 0,78 Mb. Dostları ilə paylaş:
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