Philosophy of the Mystics

There is, presently, a call to rewrite the archetypal story that defines our lives. Deepok Chopra is one of the strongest proponents of this rewrite. But what if Chopra is mistaken? What if the story is correct but we- as a movement, as a society, as a civilization- are stuck in one part of the story, one groove of the record? Would it be wise to throw the entire phonograph record away simply because a scratch has brought on a stifling repetition? Or would it be wiser to remove the scratch and continue playing the masterful selection?

Likewise, perhaps spiritual seekers are simply stuck in one portion of our collective recording of conscious evolution. Perhaps seekers are stuck in the bliss-filled realm brought on by samatha meditation. As a Buddhist teacher pointed out, this samatha meditation focuses on one point, whether it’s the breath or a candle flame. And with such focusing comes the transitory state of tranquility.

But such tranquility shall pass and more disciplined focus will be necessary to continue in that state of bliss. It is a condition that is dependent on a steady adherence to a specific technique, much as an addict is dependent on a steady supply of bliss-inducing drugs.

As with any addiction, ability for sound-reasoning is impaired. So it can be seen with the addictive state brought on by the spiritual discipline of samatha meditation. The mind has become ‘refined’. Buddhist teacher, Ahjan Sumedho states in his treatise re: the 4 Noble Truths, this refinement has a major pitfall. “…being terribly refined, having a great intellect and a taste for great beauty, makes anything coarse unbearable because of the attachment to what is refined. People who have devoted their lives to refinement only find life terribly frustrating and frightening when they can no longer maintain such high standards.” http://www.amaravati.org/documents/4noble2/data/cont.html

Those well-disciplined in samatha mediation can be likened to Dorothy in her Oz adventure. She is trapped in the highest tower of a castle perched on the tallest mountain and so close to attaining the coveted broomstick from the Wicked Witch of the West (WWW). Although meditators may have reached the same heights and are close to a major spiritual goal, they can also experience despair when the bliss leaves. They may also be calling out, “I’m here in Oz, Auntie Em. I’m locked up in the witch’s castle…and I’m trying to get home to you, Auntie Em. Oh Auntie Em don’t go away! I’m frightened! Come back! Come back!”

For despite the incredible realms and experiences of such disciplines as samatha meditation, just the awareness that they are temporal, and can dissipate, brings an awareness that ’home’ is not yet found. Those so-disciplined want the peace to return, the peace they felt while in their happy, bliss-filled dream. But such a dream is meant to be transitory.

What Ahjan Sumedho claims the Buddha next taught, the meditation of acceptance, would bring the practitioner to nirvana. This acceptance meditation, vipassana meditation, could very well be the next step in bringing about a peace that has no end. The transitory peace seems to hinge on a belief the everyday, ‘coarse’ way of perceiving this realm is not a reality. Yet cannot the idea of “not reality” be a judgment that one type of perception is inferior to another? Wouldn’t this type of judgment simply lead to yet another level of frustration and fear?

Some disciplined seekers of “peace that surpasseth all understanding’, seem to get stuck in this continued cycle of labeling realms as superior (real) or inferior (illusory). There seems to be a blindness in this foundational judgment. And this judgment has been endorsed by many major religious teachings throughout the world. It is practically programmed into the religion’s followers. Even if this programming was noticed, it might still be embraced by the spiritual seeker as being a helpful judgment.

The programming seems to center upon a spiritual version of the “trickle-down effect”. It could be argued that if the seeker can maintain staying in these rarified realms, then they will be most able to truly help others. Helping others becomes a major goal in the advanced stages of conscious evolution as in earlier stages. Indeed, one of the higher stages a seeker can attain is that of a bodhisattva. It is the bodhisattva’s belief that it is best for them to postpone final enlightenment in order to help all sentient beings become free of suffering. The ‘suffering’ of others need not be a horrific nightmare-perception of one’s life. Even leading lives of ‘quiet desperation’ could be seen as suffering.

But in obtaining rarified realms and maintaining ‘the high watch’ the seeker hopes to impart their vision to others. The spiritual ego would argue that if the guard drops, if the effort to maintain the discipline that leads to these rarified realms fails, they will no longer be able to truly help others. It will be just another case of the blind leading the blind.

And so the seeker doesn’t even question that there might be a way to break free of this addiction to experiencing rarified realms. After all, a pragmatic philosophy strongly holds “If it ain’t broke, don’t fix it”. And actually the phonograph recording may not seem broken if it is stuck on a sensually pleasing refrain. There is no need to repair anything as the repeated refrain lulls the seeker into a wondrously bliss-filled state.

It is only by the desire to be shaken out of bliss-filled but addictive state that a person might be able to see there is much more to the recording, much more to be experienced. And that new desire comes about when the record jumps to another groove, one much more disquieting. It may seem a betrayal to all the discipline maintained over the years. After all, the happy dream is being undermined. But maybe a different version of ‘happy’ is in order. Perhaps this change could simply be a means used by Will to further the story.

The question a seeker may need to ask is whether there is enough trust in something beyond discipline. Do they trust enough to believe in something greater than discipline, something that will guide them into the next step of acceptance? It may appear as though they are being asked to turn their backs on the law and order that samatha meditation gives them. But who is to say that the depths the seeker is now being asked to experience won’t be a much more helpful means of assisting their brothers (who is, in fact and experience, the same as the seeker)? Perhaps it is time to question this trickle-down effect argument provided by the spiritual-ego, even if the argument is millennia old. This is a time for great change, as many spiritual and secular leaders have noted. Perhaps a shift in the spiritual paradigm is also needed.

The great thing about Dorothy’s story is that it provides the entire story. It goes beyond the bliss-filled realm of being on the highest castle tower perched on the tallest mountain. Dorothy’s journey does not end at that point. Instead her story continues to experiences beyond owning the much-coveted broomstick of the WWW. The story even goes beyond the rarified stratospheric realms promised in riding in The Great Oz’s hot-air balloon. Indeed, Dorothy’s journey depicts the entire map of our journey to ‘peace that surpasseth all understanding’.

The Oz celluloid story helps the evolution of consciousness on many levels. The repetition through song helps viewers ‘remember’ the blueprint of their collective journey. And the depiction of all 21 steps of the archetypal storyline gives a means of escape. For with the never-ending peace comes escape from judging the nightmare/happy dream cycle that is imbedded deep into the collective psyche. And most importantly, Dorothy’s story provides startling imagery and clue-dropping anomalies that can clearly show the best and quickest escape of the maze of non-peace.

What Dorothy’s story cannot do is give the seeker courage. Yet courage may be strengthened when learning that others have traveled a similar road and have been successful. Dorothy’s story, while inventive, is not original. It draws upon teachings, philosophies and stories from ages past. There is much to be experienced on that road. And it can be argued Dorothy is successful as she awakens to her grey Kansas bedroom. Holding her cherished dog, she exclaims, “Toto, we’re home…And I’m not going to leave here ever, ever again, because I love you all.” Such love, such acceptance – is there any goal more desirable?

So in response to the call that the time has come for a change in the archetypal story, perhaps the story, in its entirety, does not need changing. Perhaps there is a need for the seeker to take an honest assessment of where they are in the story. And perhaps it will be found that an even more courageous stance may need to be taken. Perhaps it is time to go beyond this bliss that has been the goal of so much work, for so long. Perhaps a different type of peace awaits.




* original post 5/11/12