Tag Archives: blame

… dazzling journalism through this dark moon phase …

Angelus Novus, Klee

We’ve been living through metaphorical dark moon years, with debris stirred up from deep, and yet, when brave souls explore the confusion in such times, sharp beams break through cracks in the mud.

Wars fought over territories and resources have become wars over ideologies and identity. The internet intensifies clashing ideas, and where free speech is allowed, arguments find air. Whose side to take, where to place oneself –  left, right, center, past, present, future? Peace- loving citizens are challenged. Does one go numb, angry, self-righteous, or suffer confusion? Are they defensive reactions to the cacophony of voices struggling for attention? Some shout, some play clever games, some share information, true or false, and others offer sharp insights, be it through anguish, sincerity, passion or irony.

Marina Hyde from the Guardian does the latter, with anguish, sincerity, passion and, most of all, irony. Conflict inspires the search for her truth. Like a martial artist, she uses words that dance without hesitation, in swift, spirited and glittering moves. The new moon a few days ago brought a dazzling peace of her journalism, a laser glance at recent politics. Marina’s dark irony brightened my confused and deflated mood – because she speaks to the truth.

Marina Hyde – her bit on Dominic Cummings

… using words my mother would never have …

cathartic therapy, Sufi style

It’s of course useless, and mostly counterproductive, to blame or dispense anger about ideologies on particular people or nations.

Far better to release the rage by smashing up old cars, as my former Sufi teacher, Fazal Inayat-Khan, encouraged us to do. But who has such novel opportunity? For now, we’re in this storm blowing from paradise together.

Nationalism is the pathology of modern developmental history as inevitable as neurosis in the individual.   – Tom Nairn, The Break-Up of Britain

Relevant, my post on nationalism from April 2012 … here is everywhere

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… loss and restoration …

This time of year I like reading in the garden. Last week I forgot to take a book inside – ‘The Hand of Poetry,’ collected poems from Sanai, Attar, Rumi, Saadi and Hafiz, translated by Coleman/Barks, with introductions taken from talks by Inayat Khan. During a short but heavy shower that night, the book greedily feasted on rain. I found it blown up, like a balloon, to double its size.

Restoration would atone for my failing. Gently lifting page after page, I placed toilet paper between each, twice and three times over. On the third day I hung the book by its spine on the washing line. Once dry, I managed to press the volume with a heavy vintage iron into reasonable shape again. The ordeal required my undivided attention. The re-read pages during those hours lodged themselves with refreshed presence in my heart.

I recalled a scene from ‘Shapers’ –  the not yet published sequel to ‘Course of Mirrors.’ The story starts with a shipwreck.  Surviving this tragedy, my protagonist finds her diary drenched to pulp. The irreplaceable loss gained her unexpected access to internalised memories, and the ability to exchange virtual letters with her soulmate of the future, scripts made visible in the thin air before her.

This phenomenon happens to me frequently these days. Just before sleep, or waking, I see screens with writing, sometimes even Twitter pages, which later turn out real. Beats me – explanations are welcome.

Memory is fluid. The child in us not only imagines the future, but also re-imagines the past. While I was lifting apart the soaked poetry pages during my restoration, it struck me they resembled crumpled and discoloured reminiscences of my father a trailing grief about our dissonance brought to light in dreams, with messages to abandon this nonsense. Can you miss a surreal projection? Yes you can – releasing a feeling of rejection that ruled years of your life takes getting used to. Had I not taken my dad’s anger with the world, and me,  so personal, I might have implored deeper into his heart pain, and mine, since, after all, deep down, our sensitivity for beauty and nature, even our humour, were much alike.

I had resisted my father’s expectations and boldly followed my heart, which, while gratifying, brought its shadow of existential anxieties. My rare brave attempts to cross the dividing bridge were met with contempt for my quixotic worldview. Bridges then became imaginary sanctuaries between varied realities, a neutral zone for my rebel to gather strength for the next quest ahead. Bridges became a major theme in my novel ‘Course of Mirrors’ – see book page on this site, or my twitter page @mushkilgusha

Rejection can add fuel to a journey. But what if a regular fuel runs out? Consider the weird silence when a monotonous background noise stops … suddenly. I identified my inner background noise as the subtle lament of blame that long ago slyly settled in my unconscious. Blaming something or someone can achieve an emotional distance, displace resentfulness, a hurt,  – but now – this peculiar silence …

The symbolic intelligence of psyche’s inner dimension communicates not only through dreams, but also through our surroundings: world events, people, objects, images. My restoration of ‘The Hand of Poetry’ resonated. Compulsive energies shift when time slows,. Familiar scripts may assume fresh meaning, and re-write themselves with different rhythms and new pauses for the spirit of surprise to enter.

Meanwhile I enjoy some treasures close by …

 

 

 

 

 

And I’d like to share a Hafiz poem from the restored collection. Hazrat Inayat Khan says of him:

The mission of Hafiz was to express, to the fanatically inclined religious world, the presence of God, which is not to be found only in heaven, but to be found here on earth.’

THE BANQUET

A gathering of good friends

talking quietly outdoors,

the banquet being served, a dry Rosé

with a bite of Kebab afterwards,

a wink form the one who pours,

Hafiz telling some story,

Hajji Qavam with his long laugh,

a full moon overhead,

the infinite mystery

of all this love.

If someone doesn’t want the pleasure

of such an openhearted garden,

companionship, no, life itself,

must be against his rules.

Hafiz

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… meeting the other …

None but nature could have written a better curriculum for becoming human …

 

Attend for a moment to you breathing. If you’re aware of heaviness in any part of your body, breathe the colour of water under a blue sky into that part and let the tension drift into the earth with the out-breath.

In your mind’s eye, find yourself in a meadow, abundant with scented wild flowers. Nearby is the outcrop of a mountain and a welcoming dry cave stirs your curiosity. Entering the cave, you find a spacious passage from which comes a luminous glow. All of a sudden you’re walking on air, and – like a feather on a breeze – you’re floating, floating gently downward into velvety twilight. In your heart you know you’re guided towards a special encounter.

A waft of fresh air brushes your skin. You find yourself standing in a soft beam of light from high above at the centre of a dome-shaped cavern. The circular wall of the dome has tunnels that lead in all directions. You must choose one. Be patient.

White Window, St Cathrine's Chapel - more lowresWithin your reach sits a small bronze bell. Lift the bell and give it a slight nudge. As the clear sound of the bell reverberates in your heart, you’re drawn to one particular tunnel and you know this is the one to follow.

Warm air greets you with otherworldly scents, the crystal walls of the passage glimmer. Soon brightness appears ahead, momentarily blinding. You step forward and slowly make out a landscape of rolling hills with the sun reflecting in a silver stream that meanders towards a distant sea. 

Close by, you notice a strong presence under a solitary tree and feel your heart chime in perfect harmony with the presence. A near transparent human form steps out and mirrors your innermost being. Eyes, radiating love and acceptance, completely affirm you. For an instant you are – you are natural mind, pure consciousness.

A soft voice says: Where is the other?

Pondering the question, a shrouded figure moves, from hiding behind your back, boldly into view. It is a repulsive creature and you want to shush it away.

Greetings to your other, the soft voice of your essence says. Then you realise what the apparition represents, everything you reject and prefer to keep hidden from your consciousness, all you find objectionable, embarrassing and unacceptable in others, and in yourself.

Understanding happens. By denying your inferior being you are also ruled by its whims. And realisation comes – of your body’s wisdom, and of knowledge gained from human frailty you were too proud to value. You see with fresh eyes  and extend the very love and acceptance you absorbed from your essence. The other straightens, lightens. There’s a new respect, an affirmation, a softening.

Turn and look again into the deep compassionate eyes of your essence, absorb this capacity for tolerance in your heart, allow the healing.

Then bow to your essence and return the way you came. Give a nod of acknowledgement to your other, so the shrouded figure won’t slink behind, become resentful and trip you up. Let it walk in view, accepted, even with gratitude for its imperfections and its treasures.

*    *    *

Continuing from my last two posts, this is further classic theme for an inner journey, usually adjusted to the context in which it is used. I kept the narrative short and succinct. Even if you don’t enter the journey experientially, alone, or read to by friend, and allow your own images to emerge, the scenario might spark reflections, and drawings or writings for your diary or chapbook.

It’s humbling to recognise our flaws and the blame we assign to others, and yet, no matter how many veils are falling from our eyes, there’ll always be more projections to be owned, more grudges to let go of, more misunderstandings to tolerate, more hurts to absolve, and more to be embodied of what feeds us from dark roots. Our struggles with conflict and contradiction polish the heart, feed our imagination and create our realities. None but nature could have written a better curriculum for becoming human.

http://www.youtube.com/watch?v=9NrAGJEMnHE          Marie Louise von Franz – The Way of the Dream 2.1 – Our Shadow Knows

One does not become enlightened by imagining figures of light, but by making the darkness conscious. – C G Jung, CW 13: Alchemical Studies. P.335

Everyone carries a shadow, and the less it is embodied in the individual’s conscious life, the blacker and denser it is. At all counts, it forms an unconscious snag, thwarting our most well-meant intentions. – C G Jung

If we could read the secret history of our enemies, we should find in each man’s life sorrow and suffering enough to disarm all hostility. – H W Longfellow

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… here is everywhere …

Nationalism is the pathology of modern developmental history as inevitable as neurosis in the individual.   – Tom Nairn, The Break-Up of Britain

The growth dynamics of nations and those of individuals have striking parallels, especially when it comes to the forming of an identity in relation to the other, and the ongoing struggle to maintain or adjust set habits to changing circumstances. For instance, when religious authority declines, the blame for the ills of a nation can no longer be projected onto the omnipotent godhead. People find themselves challenged to reflect on how they contributed towards the ills and become accountable for their actions.   The psychological development towards spiritual independence and interdependence – for individuals or nation states – is a humbling process in that it confronts us with our failures, imperfections, and the need to learn from our experience and cultivate human qualities.

I’m German-English, my official citizenship is Dutch. Though I live in England, I have felt at home in the Arabian deserts, along the Mediterranean coast, among friends wherever they are. But is there one location from where I look out onto the world, one place that is traditionally called home? To not betray all my loves it would have to be the bridge, in a metaphorical sense. The theme of my first novel starts out with a bridge across opposites. On that bridge my protagonist has an encounter with herself where here becomes everywhere.

I feel like an ancient being torturing language to express the simplicity of experience, digging through layers of false evidence, sifting through sediments of unreliable gossip for grains of truth. Words fall from my pen like dust settling after another hole dug, showing the trifle of an image that needs a night of dreaming to cohere into a sentence, and then more sentences, resonating with a universal narrative, re-arranged in time as if the story is yet to happen.

Germany – Before print was instrumented by Luther’s Reformation, the Latin language represented the voice of divine authority – the father. A lone human hero, Martin Luther (1483-1546), Doctor of Theology, not a prophet, disputed the church’s practice of selling indulgences, which urged him to write his 95 thesis, among them: Why does the pope, whose wealth today is greater than the wealth of the richest Crassus, build the basilica of St. Peter with the money of poor believers rather than with his own money?’ When Luther’s followers printed his 95 theses and displayed them in public places, their controversial contents spread like wildfire. The papal hegemony was rattled. Convinced that salvation was not gained by merit but by the grace of God alone, Luther went into hiding and translated the bible into the most spoken vernacular. Time seemed to call for a voice like his. In some historic records he is accused of hiding under the mantle of the princes rather than siding with the folk, of not grasping the opportunity towards the forming of a German nation. Luther’s theme of grace was limited. When his efforts of converting the Jews failed, his loathsome sentiments incited their persecution. Yet he was seen as encapsulating the struggle of the German people for an identity while living under the shadow of the slain father, the Roman Empire, which compelled the German psyche to emulate its glory.

A.J.P. Taylor writes in The Course of German History: ‘Since Charlemagne founded the Reich in 800, more political energy went into maintaining German states independent of the Reich, or even hostile to it, than into the Reich itself.’ By the fifteenth century, the Holy Roman Empire of the German Nations was divided against itself. Through the intense struggle for wholeness emerged some of the world’s finest philosophers, scientists, writers, musicians and mystics, as well as the most ignorant and corrupted leaders.

Walter Benjamin had a vision of Hope and Despair, inspired by a painting:

A Klee drawing named “Angelus Novus” shows an angel looking as though he is about to move away from something he is fixedly contemplating.  His eyes are staring, his mouth is open, his wings are spread.  This is how one pictures the angel of history. His face is turned toward the past. Where we perceive a chain of events, he sees one single catastrophe that keeps piling ruin upon ruin and hurls it in front of his feet.  The angel would like to stay, awaken the dead, and make whole what has been smashed.  But a storm is blowing from Paradise; it has got caught in his wings with such violence that the angel can no longer close them.  The storm irresistibly propels him into the future to which his back is turned, while the pile of debris before him grows skyward. This storm is what we call progress.    

                   – Walter Benjamin, Ninth Thesis on the Philosophy of History

The extremes of enlightened spirituality and regressive brutality happen wherever human fallibility seeks to reconcile itself with the divine ideal. A geographically hemmed in Germany was not relaxed about its identity, which was further knocked by the Versailles Peace Treaty. Debates about the effects of the treaty are ongoing. Germany was blamed for the First World War and had vindictive reparations imposed that aided hyperinflation. The crushed self-respect of its people called in a saviour, who tragically sublimated his oppressed childhood with vastly inflated ideals.

Sanity might have prevailed in the darkest hour had Germany given more value to its folk tales. They leave nothing of human nature untold. The secret mysteries of the heart are found in mythical tales all over the world, and while set in local landscapes, their themes are similarly transcending race. These coded treasures are basically the stuff of all yearning for the home or source, a human phenomenon riddled with the tensions of fixation and avoidance.

A hint of the tenacity available to the German people can be found in the tales collected by the Brothers Grimm when storytelling was still practised with the potency of embodied memory. Children growing up with the characters, animals and landscapes of these stories are absorbing timeless themes through symbols and metaphors. Censors protested, and still do, that these themes are cruel and unfit for the innocent child.

The Grimm brothers comment in the introduction to the second, updated 1819 edition of their collection: ‘The right usage discovers nothing bad is in these tales, but as a beautiful word has it – a testimony in our heart. Children point without fear into the stars while others, as popular belief has it, would insult the angels.’

Was the melancholy that gripped so many German people their nemesis or their salvation? Tales that contain symbols of mythic time need to be deciphered again and again within a temporal context. Yet because the emotive power of symbols defies rationality, the sentiments evoked are always in danger of being abused by myopic national concerns. When a nation loses balance by being overly defended or irrationally unleashed, differences of religion, race or politics are thought to explain the matter – yet we all know there is no pure race.

England, like Germany, struggled through internal conflicts but achieved a sense of unity by conquering the world. Felling forests to build boats which sailed under the banner of the Royal Navy, explorers and missionaries spreading across the waters formed a Colonial Empire that brought great wealth and influence. The Commonwealth still lingers like a halo and gives Britain a sense of sovereign pride. Cultural Imperialism, natural to nations with access to the sea, had created the other at a safe distance rather than at home. Yet spoils of victory, too, come at a cost.

When the flagship of King Henry VIII was lifted from the depth of the Solent Estuary into the twentieth century on 11 Oct 1982, the Mary Rose flared back into view and boosted national confidence, adding a powerful impetus to Mrs Thatcher’s resolution to win back the Falklands. It worked – just. Yet now it seems conflicting images of the past, informed by freed-up information providing more and more varied perspectives, are testing every nation’s conscience.

In the twenty-first century, with migration being a global reality, nations are obliged to open their doors to the other. Given changing policies, foreign individuals are often able to acquire legal membership. Since the Schengen agreement, European borders, apart from Britain’s, can be crossed freely, though the agreement is regularly challenged by exceptional circumstances. http://www.migrationinformation.org/Feature/display.cfm?ID=859 

Migrants – who are we?  If there are tendrils resembling roots, they connect to the deep impressions left by parental figures and childhood landscapes, and to the layers of national symbolic themes, ancient, historic and contemporary. Social and ethnic codes ricochet among children in every school-playground, even between neighbours like Germany and Britain. We use icons to sum each other up. At times they move us to tears, at times to laughter, often they serve humorous self-reflection, but mostly they envelope us in a ritualistic trance:

Bratwurst with Sauerkraut, Fish & Chips, Schubert and Kurt Weil songs, God save the Queen, the first four notes of Beethoven’s 5th symphony, a blinking eye of Shakespeare in a hologram,   Goethe’s Faust, the Thatched Cottage, das Edelweiss, The Royal Jewels, der Adler, Jack and Jill, King Ludwig’s Castles, Stonehenge, Rapunzel, Big Ben, Karl Valentin, Spike Mulligan, Lorelei, or the Mary Rose:

In order to preserve them, we gave the Mary Rose Trust a chemical solution called polyethylene glycol. Once these items (such as wooden bowl and leather shoes) have been soaked in this solution, they undergo a freeze-drying process that will preserve them for posterity … ‘You can be sure of Shell.’     (Shell advertisement  1985)

Patrick Wright in his book ‘On Living in the Old Country,’ recounts the findings of a young journalist, Charles Moore. He was commissioned in 1982, after Lord Scarman’s report on the Brixton disorders, to interview the really oppressed people in the area, defined as the elderly white people of Lambeth. The findings expose a national sentiment which, in essence, could equally apply to other nations and individuals: it remembers the state of grace and laments the fall which is said to occur when ‘the blacks’ and the welfare state arrive:

In the beginning there was order, friendliness, dignity, sharing and mutual respect: ‘Everyone mucked in and was properly neighbourly.’

A betrayal of the idea of paradise – in the absence of divine certainty someone or something other needs to become bad, in order to preserve the good.

Seeking fault with the other is meant to shield paradise. An oversight – truth stagnates in the fenced gardens of eternity. Enduring human vitality flows from change and is born of vulnerability. The trance of blame sucks us into its gravitational slow time. Unawares, we perpetuate the shielding in the collective psyche, leaving it for the next generation to absolve.

Recorded history is like a rope broken in many places and knotted together again and again. In the light of new truths these knots are strained and made brittle until they snap. Tribes, nations and ideas are strung along this rope. But new concepts of time are changing our perceptions; many individuals struggle to free themselves of knotted history. The desire to make things solid is an automatic reaction to the fear of losing the familiar we nurture – people, environments, passions and beliefs we bond with, that are mirroring us and allow us to discover ourselves. The problem is not loss, but the manner in which we deal with loss, as if it is destroying our identity. Inevitably, if not death, someone or something will be the agent of change in our lives.  Something dear is wrenched from us, a way of life is gone, those around us and the rest of the world may care for a moment, but our identity, the sum of all our embodied experiences, is ours to keep or lose. The valid anger in the face of change is not lifted by words of wisdom, only plastered up. The heart has to suffer and soften before the conscious decision of an individual can unplug resentment and embrace the enduring presence that truly connects us within. Only individuals can release blame and lift the veil of ignorance.

Dich im Unendlichen zu finden, must du unterscheiden und dann verbinden.

To find yourself in the infinite, you must first distinguish then combine.

–  Johann Wolfgang von Goethe

A truly global citizenship must be composed of enough individuals brave enough to explore their own psyche, brave enough to think for themselves and realise that our collective identity unfolds beyond the existence of individual transitory lifespans. We know that, given respect, tolerance and stimulation, a child will engage with life creatively and trusts in the future. Applying this insight to how we educate our children nourishes the collective intelligence of humanity.

The German filmmaker Edgar Reitz has with great sensitivity restored a balanced meaning of the German Heimat in his TV series of the same name, spanning from 1919 to the fall of the Berlin Wall. The series follows three ordinary families and comprises 52 hours of film. The yearning to belong, so distorted by the idealism of the Third Reich, is shown in localised context and conveys the human aspects of the war story. The impetus for the creation of this document was an American Holocaust series on TV in 1978. Reitz was horrified that German intellectuals seemed to accept the sentimental spin as treatment for national guilt.

The knots in the rope of time we constructed are brittle with guilt, the burdening guilt of not loving humanity enough to fully take on its pain, the way Christ did. He said, ‘Thy will be done.’ Does such surrender of will, even if taken symbolically, really release us of using our own will to effect change?    The concept of surrender is more subtle than giving up the power to will. I see surrender as an alignment of our conscious will to the dynamic flow of change, the universal will, enabling evolution to happen and work freely through us, so that here is everywhere. In instances when this shift happens inside, we are.

*    *     *

References other than mentioned in the text:

The Angel of History: Walter Benjamin’s Vision of Hope and Despair – by Raymond Barglow, published in ‘Tikkun Magazine,’ November 1998

Recently 500 more tales, collected by a contemporary of the Grimm Brothers, were uncovered:

http://apps.facebook.com/theguardian/books/2012/mar/05/five-hundred-fairytales-discovered-germany

 

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