Archive for March, 2009

Random Things Happen, Just Not Often In My Experience

March 31, 2009

Coincidentally my laptop has begun to die as I’ve started this blog. Posts will be sparse over the next few days and possibly the next week.

I’m experiencing this technical failure as part of a set of interconnected, but causally unrelated events that I refer to as a node. I’ve gone through several of them recently, all involving very personal shifts in my life. The difference between a node and synchronistic resonance, as described by Carl Jung, is that a node represents a definite, higher-dimensional structure, often inhabited by, or composed of, intelligent beings. Families, as a natural form of higher-dimensional structure, often generate nodes. In the case of families, the native intelligences are often the souls or higher selves of family members themselves, seeking to guide the family/structure into a new dynamically stable state, for better or worse. The essential experience of being in a node is that causally unrelated events conspire and conflict in improbable ways to alter the course of the structure in whole or in part.

I’ll do a post soon on what I mean by higher dimensional structures and cover the anatomy of identity, differentiating between inner selves, souls, higher selves, so on and so forth.

Advertisements

In Media Res

March 27, 2009

“White bears graze in lush green meadows. A shrieking black boy dances around in civilian bones … emerald whirlwinds. “It’s always her toes to be left alone.”

These magical visions are totally devoid of ordinary human emotion and experience. There is no friendship, love, hostility, fear or hate. There are no rules, no series of steps by which one can be in a position to see. Consequently such visions are the enemy of any dogmatic system. Any dogma must postulate the way, certain steps that will lead to the salvation which the dogma promises. The Christian heaven of pearly gates and singing angels, the Moslem paradise of eternal whores and plenty of water, the Communists’ heaven of the worker state. Otherwise there is no place for a hierarchical structure that mediates between dogma and man, that dictates the way.

To endure in time, any structure must present predictable recurrences. The visions, the glimpses of the Western Lands exist in space, not time, a different medium and a different light, with no temporal coordinates or recurrences. The medium bears some relation to holograms. 

I remember seeing an exhibit of early holograms, mostly chess pieces in little glass cases. There is something strangely oppressive about these objects, a feeling of something that doesn’t belong there. The vision medium can be faked. A hologram can fake it. But when faked, it becomes quite disorienting and unpleasant. A hologram is the illusion of magic without magic.”  W. S. Burroughs – The Westernlands

These “magical visions” are textualized,  direct, unfiltered experience. In this way, they are the raw medium of experience, or information. This information takes on a common kind of meaning only when it is “bent,” or conformed into structures that are recognizable to the viewer.

If the premise is true that all information is existent as a binary code, whether it be in the form of 1s and 0s in a computer system or peaks and troughs of waves (The angle and frequency of Fullerian geometry and synergetics), then the kind of information conformation discussed above would be an abstract, or high-level, form of programming because it contains whole words, usually in grammatically valid sentences.  High-level programming means rearranging large sections or continua of the basic computational language involved to create form, instead of individually placing each 1 and 0. These large sections or continua are analgous to functions in computer programming, but more immediate to the human condition they are signs or symbols in the semiotic sense. See Terrence McKenna’s lecture “Psychedelics in the Age of Intelligent Machines” for a comparison of semiotic languages and computer languages.  The majority of modern society functions on the communication of these signs and symbols in the form of the spoken word, text, facial expressions, icons and money.

The shamanic experience is a shift to a lower-level semiotic programming language of the mind. The reality of the symbols upon which your previous lived experiences were predicated come into question because you can see them as constructed and made out of smaller parts that can be rearranged, or they simple appear incoherent. Far more complicated and sublte symbols manifest as your perception is refined in the lower-level languages. Soon you begin to redefine your personal identity and the set of experiences that you are willing to admit into the realm of the “real.”  Which brings us to me.

My definition for a shaman, outside of the cultural role, is “anyone who both perceives and interacts with informational, energetic, etheric or spiritual states of existence and has guides or helpers within those states. I am a shaman.

I’m blogging as an experiment in documenting and relating my experiences. The title is from Robert A. Monroe’s Far Journeys. A rote is a bundle of thought and experience, so you can imagine what a wild rote is.