Essentially, divination is a structured inquiry to obtain knowledge about past, present or future, either from sources within oneself, or from another individual, sometimes called a diviner or psychic. In traditional cultures and esoteric traditions as well as the contemporary “New Age” sub-culture divination is usually practiced in conjunction with a symbolic system such as the ancient Chinese I Ching, the Nordic Runes, astrology, the medieval Tarot cards, or the reading of patterns of stones or bones or small sea-shells, or gazing into a crystal ball. In Graeco-Roman times the professional diviners, called augurs, interpreted the patterns made by flying flocks of birds, or a slaughtered animal’s entrails.
We may regard such systems as divination tools or accessories, through which the mind of the questioner-seeker and the diviner are taken out of the usual cognitive framework of rationality and causality. In the business world, it is often said that in order to solve problems or devise new approaches, we have to “think outside the box.” A problem always and only exists as a problem within the usual framework of our rational thinking. So the non-rational divination symbol systems serve to shift our perspective, our point of view, out of the box. We can see that at the core of all these methods there is the process of asking a question and obtaining an answer.
In addition to the use of these formalized symbolic accessories, there is another and more direct way to access inner spiritual knowledge, and that is to go into a heightened or expanded state of consciousness. In an expanded state of consciousness, such as a shamanic drumming journey, or an experience with a psychoactive plant substance, or a concentrative meditation, we transcend the time-space framework of ordinary reality, and can ask our questions from the spirit world, or the divine world (hence the term ”divination”). Thus the essential process in divination involves a questioner or seeker (also sometimes called “querent”) asking questions and the diviner obtaining answers, by non-rational, non-analytical means. In the inner traditions of shamanism and alchemy the querent and the diviner are one and the same person, accessories are dispensed with, and one taps into direct intuitive knowing.
The importance of being clear and explicit about one’s question cannot be over emphasized. If we approach a wise person or teacher or counselor we can hardly expect to learn from them unless we are clear about what we are asking. Similarly, in any kind of divination process, whether using a symbolic template, or going into an expanded state of consciousness, the value and significance of the information or guidance received is very much a function of the manner of the question. Asking a question is a basic gesture of receptivity. If we are in a conversation and I ask you a question, any question, even a mundane one (such as “What time is it?”) I am then receptive to what you are going to say next. If I haven’t asked the question, I may or may not be receptive to what you are going to say, because my attention may be elsewhere occupied. So, when in a spiritual divination, I ask a question, addressing my inner wise self, or my intuition, or my shamanic power animal, or my ancestral spirit guide (however I conceive of this inner wisdom source), the next thought, or image, or feeling or memory that comes to mind is the response, from that wise source.
The simplest and most direct expression of this self-divination process is the phrase “I asked myself…” If I’m pondering or reflecting on any kind of issue, whether in relation to work, or interpersonal relations, or creative expression, the use of that phrase implies the belief that there is a part of me that is wiser and more knowledgeable than I am personally, at this time. Otherwise, why would I be asking the question? So, I would like to suggest to the reader, that from time to time as you read the thoughts I am presenting, you stop and ask yourself whether what is being said “rings true” or, in other words, is confirmed by your own inner wise self.
This process, divining by simply asking your inner wise or guiding self, is also involved in the practice known as dream incubation. This is one of the best ways to increase the meaningfulness of one’s dreams: before you go to sleep you ask your inner guide, your dream-weaver, for help in solving a particular issue. Whatever dreams may come can then be much more readily interpreted as symbolic answers to the question you posed.
Divination and the scientific method
Modern individuals, trained in a scientific outlook, tend to shy away from divinatory practices, fearing to give any credence to what they consider ignorant and irrational superstition. However, to say that divinatory practices are non-rational is not to say they are irrational, or based on superstition. It has been said that the divination systems, such as the Tarot or the I Ching, are simply ways of structuring intuitive knowledge. Intuition plays a significant role in the empirical research methods of science. It is intuition from which the scientist obtains the hypotheses and theories, which are then tested by observation and experiment. Albert Einstein was famous for describing the divinatory “thought-experiments” (as he called them) by means of which he arrived at his theory of relativity: he said he imagined himself traveling at speeds approaching the speed of light, and asked himself what would happen to the dimensions of space.
My friend, the pioneering English biologist Rupert Sheldrake, author of A New Theory of Life and other works, has pointed out that a scientific experiment is essentially a sophisticated form of divination – the asking of a question. In a typical experiment, whether in the natural or social sciences, all the known variables but one are held constant, so that the observations that are made (the dependent variable) can be reasonably attributed to the one parameter that is allowed to vary in a controlled fashion (the independent variable). An experiment is a divination situation in which we are asking a question of Nature, and testing our understanding of the underlying laws and forces (called “theory”).
Divination, in other words, is an empirical procedure. Intuitive knowledge is subjected to testing and verification by experience. Just as an experiment gives us results that are then used to confirm or disconfirm our theory or hypothesis, so the knowledge obtained by intuitive divinations are also subject to verification or confirmation. In the realms or medicine and healing, the divination to discover the cause of the illness is the process of diagnosis; and the confirmation of the diagnosis is in the healing or cure of the illness. “The proof of the pudding is in the eating” is the old saying, which should perhaps be more accurately stated as “the proof of the rightness of the recipe for the pudding is in the eating.”
At the same time, the fact that some insight or point of view comes from an intuitive source does not guarantee its correctness or appropriateness. Intuitive perceptions can be mistaken, just like ordinary sense perception. I may see a man walking down the street, and after a while, as the distance between us gets smaller, I realize the figure is really a woman – I correct my perception by further observation. My teacher Russell Schofield used to say that when he obtained an intuitive perception about something that seemed unusual, he would ask again and again, sometimes nine or ten times, to determine if the answer he was getting to his question was consistent. So in any divination, if the answers we get are unclear or unbelievable, we can ask repeatedly for further confirmation or clarification.
(extracted from Alchemical Divination, 2009)
Thursday, May 21, 2009
Tuesday, May 12, 2009
Mythic Dimensions of Domination and War
I wish now to examine some of these more esoteric as well as mythic perspectives on the roots of war and domination. Other writers interested in the problems of war in society have investigated its mythic dimensions. A notable recent example is the Jungian psychotherapist and scholar James Hillman, now in his 80s, who recently published A Terrible Love of War (Hillman, 2005). Hillman says that war is normal, not just usual. It is inhuman in the same way the gods, including Mars and Venus, are inhuman. Venusian qualities of beauty and love belong to war as do the Martian qualities of violence and aggression. Hillman concludes that war is inherent in the existence of states, and identifies the exclusive worldviews of the monotheistic religions as a major contributing factor.
In my own research, have been led to a view that recognizes at least two (or possibly more) kinds of archetypal forces or spirits guiding and inspiring the lives of individuals and societies. One group are those who support the peaceful, creative unfolding of life’s evolutionary potentials and the preservation of the planet’s life-support system. The pursuit of knowledge and the development of technology is integrated with respect for all living beings, and reverence for the spiritual reality of the universe. The other kind are those who have chosen the adaptation of accumulating and taking from others, using violence and war, and can thus be aptly described as counter-evolutionary. I would like now to examine some mythic and legendary prototypes of this kind of dualistic heritage.
World mythology is filled with stories of rival brother gods, such as the Egyptian Osiris and Seth, the Sumerian Enlil and Enki, or the Zoroastrian Ahura-Mazda and Ahriman. Some myths tell of feuding groups of deities, such as the Aesir and Vanir of the Norse people, and of battles between “gods” and “titans” or “monsters,” found on planet Earth in earlier times. In both Hindu and Buddhist mythology, we have the conception of devas and asuras, – the former beneficent light-beings, the latter violent and destructive dominators. Both are supra-human spirits, inhabiting their own worlds, which nevertheless intersect and interact in consciousness with the world of humans, in complex ways.
The persistent legend of the high civilization of Atlantis, which is said to have collapsed in a catastrophic flood, about ten thousand years before our time, also has this theme of a struggle between highly advanced beings, some creative and constructive and another group on imperialistic and exploitative path. In our time, such myths have been given new formulations in the literature on UFOs and ETs, where the rival “gods” of ancient times are technologically highly advanced beings from extra-terrestrial civilizations who have been intervening in human affairs for a very long time.
Buddhist Myths of Devas and Asuras
Buddhism is basically a non-theistic religion, in which the essential moral teachings involve not so much an appeal to a book of rules handed down by an omnipotent creator and his priesthood, but rather the exhortation to practice meditative yogic methods designed to raise consciousness. Moral and peaceful behavior would then follow naturally from the inner peace and equanimity of a person who is in touch with their true essential nature, their “Buddha nature.” Unconsciousness or ignorance of your own spiritual essence, along with craving and hatred, are the “three poisons” at the core of all human life. They are symbolized by the three inter-linked animals at the hub of the great ever-cycling Wheel of Birth and Death.
Buddhism did adopt and adapt some of the key cosmological myths of their Vedic and Hindu religious ancestors, including the conceptions of devas and asuras. Devas are the “shining ones,” light spirits, analogous to “angels” in Western religion. They guide and inspire humans in their artistic and creative endeavors, and remind them of their spiritual essence. Asuras are violent and envious demons, armed with weapons, focused on materiality, who are forever competing with the devas and attacking all forms of life in general. Whereas in the Indian Vedic (and related Persian Zoroastrian) mythology the focus is on the competition and struggle between the light and dark, good and evil, deities, Buddhism developed a more sophisticated analysis expressed in the symbolism of the six worlds of existence (samsara), linked by the twelve-fold chain of interdependent causation.
The iconic image of the Wheel of Samsara, which could also be called the Wheel of Earthly Existence, portrayed in numerous temple paintings throughout the Buddhist world, is held in the grip of a gigantic demon, representing the ceaseless flow of time and entropy. At the hub of the churning wheel are the three “poisons” (unconsciousness, craving and hatred) and around the outside rim of the wheel are the twelve links of the chain of interdependent mutual causation. The six worlds of possible existence are arrayed around the wheel, turning ceaselessly in cycles of birth, death and rebirth. These worlds can be regarded as realms of consciousness and reality inhabited by various beings, both human and non-human.
One of the six realms is specifically designated the human realm, and is considered the most favorable realm for humans –because it has the greatest freedom of choice and therefore possibilities for liberation. Human beings may be incarnated into any of the six realms, in any given life-time, according to their karma; and within one life-time, humans can find themselves, temporarily, in the state of consciousness associated with that realm (Metzner, 1996). Our spiritual growth challenge then is to recognize and identify the world we are inhabiting by raising consciousness; and thus we learn to gradually free ourselves from the thrall of the three poisons.
One of the six worlds is the world of animals: this does not mean that humans may reincarnate as animals, as some simplistic beliefs hold. It means rather that we, as human beings, are essentially living in the consciousness of the animal realm, along with the animal spirits, when we are focused exclusively on instinctual mammalian survival programs. There is also a realm of pretas – “hungry ghosts,” with huge bellies and thin throats, forever craving and forever frustrated. This could be considered an apt symbolic portrayal of the realm of humans fixated in addictive and obsessive states of consciousness.
The realm inhabited by the devas is an angelic world of great natural and aesthetic beauty, peace and harmony. Heaven, in the Buddhist conception, is not so much a realm we may enter into after we die. It is, like all states, a temporary state into which we come by good karma and spiritual disciplines. We are in the deva realm when we are in heavenly, blissful states of consciousness. There is a hell world, opposite on the Wheel of Samsara, which is marked by extreme pain, suffering and victimization. “Hell” may be a purely subjective state of painful illness or madness; or it may also be experienced in an objective environment of war, torture and violence. In Buddhism, heaven is not a promised after-life reward and hell is not a threatened punishment – both are impermanent states of consciousness. We are in these realms for varying lengths of time, or perhaps sometimes for an entire lifetime, in accordance with the law of choices and consequences (karma).
In the iconic images of the Wheel of Life found in Tibetan Buddhism, the deva deities are sitting peacefully in a garden setting, an ecological paradise, full of flowering plants, peaceful lakes and musicians playing. The asura realm is located next to the deva realm on the Wheel, and the asuras are shown as horse-mounted, armed warriors, brandishing their weapons and howling with frightful noise. In an image eerily symbolic of our present ecological catastrophe, where industrial mega-corporations backed by military gangs are devouring the rainforests and other biosphere resources, the asuras are cutting down the fruit-laden giant tree that the deva gods are contemplating and enjoying. Opposite the asura realm on the Wheel of Samsara, lies the realm of the addicted and frustrated pretas. This could also be regarded as a symbolic portrayal of the global situation, where massively armed and violent gangs amass huge illicit profits from trafficking in drugs which hold millions in addictive bondage. The asuras correspond most closely to what I (and other writers) have called dominator or counter-evolutionary, or “dark force” spirits.
In both the Hindu and Buddhist cosmology, the devas, the spirits of peace and sustainability, and asuras, the spirits of violence and domination, are present in human civilization and history in varying proportions. According to Indian traditions, there are cosmic cyclical ages, the yugas, extending over tens of thousands of years, in which either the peaceful devas or the violent asuras are more prominent. Modern researchers like John Major Jenkins, in his work Galactic Alignment (Jenkins, 2002), relate these ages to the 26,000 year cycle of precession. All sources, agree that the present age, the Kali yuga, is the climax or low point, of an age ruled by the war-like asuras. The fact that for most of recorded history, at least in the past 6,000 years, since the Kurgan intrusions into Old Europe, Western societies have been ruled by warrior-chiefs, autocratic monarchs and emperors, and in our time, military juntas, this conception has an undeniable plausibility.
As far as I know, the Buddhists, while recognizing the transience of all rulers and empires, do not have a cosmic time-table for the change-over from one age to another. They would say that, both for the individual and for societies, the balance of peaceful and violent forces is a matter of the choices made by human individuals, and the groups to which they belong. Undoubtedly, the certain knowledge of the transience of all phenomena, including political ones, would help one to maintain equanimity and dignity even in the face of the most outrageous violations of human decency and morality, and to continue to counter the virulent depredations of the asuras and their human incarnations. Whether the defense against armed predatory plunder will inevitably lead to continuing cycles of violence and vengeance, or whether war can be countered and contained by active, yet non-violent struggle for peace and sustainability, can be seen to be the central challenge of our planetary civilization.
The Legend of the Downfall of the Civilization of Atlantis
A vast literature exists, ranging from the scientific and scholarly, to the speculative and mediumistic, telling of a lost civilization on an island in the Atlantic, that was so completely destroyed, with all its records, in a cataclysmic flood, that it has been lost to historical memory. As a proto-historical legend, the story of Atlantis was first recorded in the 5th century BCE by the Athenian Plato, the god-father of Western philosophy, who said he heard the story from ancient Egyptian sources. In the 20th century, the Atlantis legend was revived in a major way by the gifted American psychic Edgar Cayce, who left a multitude of paranormally channeled readings concerning Atlantis (Hope, 1991).
According to Cayce and other psychic pre-historians, Atlantis was a civilization with a naval empire, whose ships dominated the globe, engaging (in its later stages) in plundering warfare with various other societies, including the Athenian, as recorded by Plato. The empire was ruled by a theocratic priesthood of humans with highly advanced psychic abilities, vastly extended life-spans and extraordinarily advanced technology of genetic engineering. Later myths told of these beings as “gods,” because of their apparent “immortality” (actually supra-human longevity), and seemingly supernatural capacities. Esoteric mystical schools of modern times call them high-level initiates, adept at working with the energies of multiple dimensions of consciousness and reality. Atlantean scientists apparently mastered technologies based on crystals and sound vibrations, both for building pyramids and military weaponry.
According to Edgar Cayce, some of these high-level adepts had chosen a “dark force” path of sorcery and exploitation, using their super-human abilities to create animal-human hybrids for the purposes of work or sexual slavery. Others in the ruling priesthood adhered to a mystical path of oneness and respect for all beings, and attempted to counteract or ameliorate the depredations of the dark force dominators. In the modern channelled ET literature, it is often proposed that the Atlanteans actually came to Earth from another star-system (Sirius being a favored candidate), for the purpose of establishing colonies on Earth.
In accounting for the downfall of this powerful global empire, there are several versions: one is a classic “punishment of the wicked” scenario, as in the Biblical legend of the Great Flood, in which the karmic consequences of the dark ones’ activities came back to destroy them. Other writers point to the physical and geographical evidence that there actually were planet-wide catastrophes around the 11th and 10th millennium BCE – and suggest that the Atlantean technocrats were blind to the consequences of their physical interventions on the Earth’s energy-systems. In either case, so the story goes, those of the ruling elites who could see the catastrophe coming, years ahead of time, sent out expeditions to establish settlements in different parts of the world, where the indigenous people were taught the rudiments of the Atlantean sacred science and structures (for example, pyramids) containing coded memories were built. This activity is then said to have led to the beginnings of the ancient Egyptian, Meso-American, Northwestern European and perhaps other civilizations.
One psychic pre-historian that I came to know, stated that a number of souls of the Atlantean scientists who had been involved in the hyper-development of the physical, biological, and psychical technologies of that empire, were now reincarnated, again as visionary scientists and engineers, to try to prevent the same or similar misuses occurring again. Undeniably, there are eerie parallels between the putative pre-collapse situation of Atlantis, and our own time, where the dominator forces of techno-industrial exploitation are pushing the Earth’s ecosystems to the brink of collapse, while scientific and environmental groups and their allies, struggle to build and maintain sustainable communities at a local and regional scale.
The Wars of the Gods in Norse Mythology
In the religious mythology of the Nordic-Germanic people, there is fascinating evidence for the interaction between the Indo-European Kurgan invaders and the Old European cultures. We find this in the myths of the prolonged warfare and eventual peacemaking between two families of deities, the Aesir and the Vanir. I have discussed these myths in my book The Well of Remembrance, basing my interpretation on the archaeo-mythological work of Marija Gimbutas (Metzner, 1994). She has proposed, on the basis of the archaeological record, that the invasions of the Indo-European nomadic herder tribes called Kurgans into the agrarian matricentric cultures of Old Europe, starting in the 5th millennium BCE, led to initial warfare, and eventual hybridizing of cultures and religious worldviews. In this kind of approach to the interpretation of mythology, ancient stories and epics are seen as recordings of even more ancient oral traditions concerning actual events in pre-historic times, often overlaid with fantastic elaborations. Such a view of mythology is consistent with that of Robert Graves, Mircea Eliade, and Zachariah Sitchin, whose work on Sumerian myth we shall discuss further below.
According to the Nordic-Germanic mythic history, there were two families or clans of deities, the Aesir and the Vanir. The Aesir were primarily sky- and warrior-gods, including Odin, Tiwaz and Thor the Thunderer. The Vanir, including Nerthus, Njörd and the brother-sister pair Freyr and Freyja, were primarily earth- and nature-deities, associated with prosperity and peace. The two groups of gods were portrayed in the myths as warring rivals, although there are also stories of peacemaking attempts and cooperation. Presumably these myths reflect the conflict, drawn out over many centuries, between the invading Indo-Germanic tribes from the East and the aboriginal populations of Old Europe, who resisted the attempted assimilation. It seems probable that after the Indo-Germanic people had settled in Central Europe, the Vanir continued to be the gods of the farmers and fishermen, while the Aesir were worshipped by the military aristocracy, who had appropriated the land and established their domination.
In the Eddas, the mythic poems that are our prime source for the Nordic myths, the aesir envied and craved the wealth of the vanir, and “thus war came into the world.” The archaeological evidence from the cultures of Old Europe shows that it was in fact the patriarchal Kurgan or Aryan invaders, with their sky- and battle-gods and gleaming weapons, who brought warfare to the peaceful agrarian societies, with their deities of fertility, abundance and peace. The new religion that the descendants of both peoples developed was a hybrid of Eurasian shamanic warrior cults and the earth-based fertility magic of the indigenous inhabitants.
For the migrating Indo-Germanic people, the lands to the West were fabulously rich and fertile lands, where they could graze their herds and learn farming from the indigenous people. Both peoples had developed the arts of extracting metals such as copper, bronze, gold and iron from the earth, and gold was highly prized for its malleability in shaping shining ornaments. The wealth, both agrarian and mineral, of the peaceful cultures of Old Europe, personified in the figure of Gullveig, the "Golden Goddess", undoubtedly did arouse the greed and envy of the rapacious invaders. Gold seems to have been an obsession for the Indo-Europeans wherever they went, including the Spaniards and Portuguese who invaded the Americas – an obsession that has triggered more than one blood-drenched military adventure.
The characterization of the aesir, as attacking and invading the lands of the vanir out of rapacious envy for their wealth, parallels the mythic imagery of the asuras as “envious titans” attacking the fruit-laden tree of abundant life that the devas are peacefully enjoying. The names aesir and asuras may actually have same linguistic root, according to some scholars The hell world, like the heaven world, is impermanent.. The idea that it is the “gods” who bring war into the world, and drag their human followers into their competitive struggle, is one we will encounter again in Zachariah Sitchin’s work on Sumerian mythology.
In my own research, have been led to a view that recognizes at least two (or possibly more) kinds of archetypal forces or spirits guiding and inspiring the lives of individuals and societies. One group are those who support the peaceful, creative unfolding of life’s evolutionary potentials and the preservation of the planet’s life-support system. The pursuit of knowledge and the development of technology is integrated with respect for all living beings, and reverence for the spiritual reality of the universe. The other kind are those who have chosen the adaptation of accumulating and taking from others, using violence and war, and can thus be aptly described as counter-evolutionary. I would like now to examine some mythic and legendary prototypes of this kind of dualistic heritage.
World mythology is filled with stories of rival brother gods, such as the Egyptian Osiris and Seth, the Sumerian Enlil and Enki, or the Zoroastrian Ahura-Mazda and Ahriman. Some myths tell of feuding groups of deities, such as the Aesir and Vanir of the Norse people, and of battles between “gods” and “titans” or “monsters,” found on planet Earth in earlier times. In both Hindu and Buddhist mythology, we have the conception of devas and asuras, – the former beneficent light-beings, the latter violent and destructive dominators. Both are supra-human spirits, inhabiting their own worlds, which nevertheless intersect and interact in consciousness with the world of humans, in complex ways.
The persistent legend of the high civilization of Atlantis, which is said to have collapsed in a catastrophic flood, about ten thousand years before our time, also has this theme of a struggle between highly advanced beings, some creative and constructive and another group on imperialistic and exploitative path. In our time, such myths have been given new formulations in the literature on UFOs and ETs, where the rival “gods” of ancient times are technologically highly advanced beings from extra-terrestrial civilizations who have been intervening in human affairs for a very long time.
Buddhist Myths of Devas and Asuras
Buddhism is basically a non-theistic religion, in which the essential moral teachings involve not so much an appeal to a book of rules handed down by an omnipotent creator and his priesthood, but rather the exhortation to practice meditative yogic methods designed to raise consciousness. Moral and peaceful behavior would then follow naturally from the inner peace and equanimity of a person who is in touch with their true essential nature, their “Buddha nature.” Unconsciousness or ignorance of your own spiritual essence, along with craving and hatred, are the “three poisons” at the core of all human life. They are symbolized by the three inter-linked animals at the hub of the great ever-cycling Wheel of Birth and Death.
Buddhism did adopt and adapt some of the key cosmological myths of their Vedic and Hindu religious ancestors, including the conceptions of devas and asuras. Devas are the “shining ones,” light spirits, analogous to “angels” in Western religion. They guide and inspire humans in their artistic and creative endeavors, and remind them of their spiritual essence. Asuras are violent and envious demons, armed with weapons, focused on materiality, who are forever competing with the devas and attacking all forms of life in general. Whereas in the Indian Vedic (and related Persian Zoroastrian) mythology the focus is on the competition and struggle between the light and dark, good and evil, deities, Buddhism developed a more sophisticated analysis expressed in the symbolism of the six worlds of existence (samsara), linked by the twelve-fold chain of interdependent causation.
The iconic image of the Wheel of Samsara, which could also be called the Wheel of Earthly Existence, portrayed in numerous temple paintings throughout the Buddhist world, is held in the grip of a gigantic demon, representing the ceaseless flow of time and entropy. At the hub of the churning wheel are the three “poisons” (unconsciousness, craving and hatred) and around the outside rim of the wheel are the twelve links of the chain of interdependent mutual causation. The six worlds of possible existence are arrayed around the wheel, turning ceaselessly in cycles of birth, death and rebirth. These worlds can be regarded as realms of consciousness and reality inhabited by various beings, both human and non-human.
One of the six realms is specifically designated the human realm, and is considered the most favorable realm for humans –because it has the greatest freedom of choice and therefore possibilities for liberation. Human beings may be incarnated into any of the six realms, in any given life-time, according to their karma; and within one life-time, humans can find themselves, temporarily, in the state of consciousness associated with that realm (Metzner, 1996). Our spiritual growth challenge then is to recognize and identify the world we are inhabiting by raising consciousness; and thus we learn to gradually free ourselves from the thrall of the three poisons.
One of the six worlds is the world of animals: this does not mean that humans may reincarnate as animals, as some simplistic beliefs hold. It means rather that we, as human beings, are essentially living in the consciousness of the animal realm, along with the animal spirits, when we are focused exclusively on instinctual mammalian survival programs. There is also a realm of pretas – “hungry ghosts,” with huge bellies and thin throats, forever craving and forever frustrated. This could be considered an apt symbolic portrayal of the realm of humans fixated in addictive and obsessive states of consciousness.
The realm inhabited by the devas is an angelic world of great natural and aesthetic beauty, peace and harmony. Heaven, in the Buddhist conception, is not so much a realm we may enter into after we die. It is, like all states, a temporary state into which we come by good karma and spiritual disciplines. We are in the deva realm when we are in heavenly, blissful states of consciousness. There is a hell world, opposite on the Wheel of Samsara, which is marked by extreme pain, suffering and victimization. “Hell” may be a purely subjective state of painful illness or madness; or it may also be experienced in an objective environment of war, torture and violence. In Buddhism, heaven is not a promised after-life reward and hell is not a threatened punishment – both are impermanent states of consciousness. We are in these realms for varying lengths of time, or perhaps sometimes for an entire lifetime, in accordance with the law of choices and consequences (karma).
In the iconic images of the Wheel of Life found in Tibetan Buddhism, the deva deities are sitting peacefully in a garden setting, an ecological paradise, full of flowering plants, peaceful lakes and musicians playing. The asura realm is located next to the deva realm on the Wheel, and the asuras are shown as horse-mounted, armed warriors, brandishing their weapons and howling with frightful noise. In an image eerily symbolic of our present ecological catastrophe, where industrial mega-corporations backed by military gangs are devouring the rainforests and other biosphere resources, the asuras are cutting down the fruit-laden giant tree that the deva gods are contemplating and enjoying. Opposite the asura realm on the Wheel of Samsara, lies the realm of the addicted and frustrated pretas. This could also be regarded as a symbolic portrayal of the global situation, where massively armed and violent gangs amass huge illicit profits from trafficking in drugs which hold millions in addictive bondage. The asuras correspond most closely to what I (and other writers) have called dominator or counter-evolutionary, or “dark force” spirits.
In both the Hindu and Buddhist cosmology, the devas, the spirits of peace and sustainability, and asuras, the spirits of violence and domination, are present in human civilization and history in varying proportions. According to Indian traditions, there are cosmic cyclical ages, the yugas, extending over tens of thousands of years, in which either the peaceful devas or the violent asuras are more prominent. Modern researchers like John Major Jenkins, in his work Galactic Alignment (Jenkins, 2002), relate these ages to the 26,000 year cycle of precession. All sources, agree that the present age, the Kali yuga, is the climax or low point, of an age ruled by the war-like asuras. The fact that for most of recorded history, at least in the past 6,000 years, since the Kurgan intrusions into Old Europe, Western societies have been ruled by warrior-chiefs, autocratic monarchs and emperors, and in our time, military juntas, this conception has an undeniable plausibility.
As far as I know, the Buddhists, while recognizing the transience of all rulers and empires, do not have a cosmic time-table for the change-over from one age to another. They would say that, both for the individual and for societies, the balance of peaceful and violent forces is a matter of the choices made by human individuals, and the groups to which they belong. Undoubtedly, the certain knowledge of the transience of all phenomena, including political ones, would help one to maintain equanimity and dignity even in the face of the most outrageous violations of human decency and morality, and to continue to counter the virulent depredations of the asuras and their human incarnations. Whether the defense against armed predatory plunder will inevitably lead to continuing cycles of violence and vengeance, or whether war can be countered and contained by active, yet non-violent struggle for peace and sustainability, can be seen to be the central challenge of our planetary civilization.
The Legend of the Downfall of the Civilization of Atlantis
A vast literature exists, ranging from the scientific and scholarly, to the speculative and mediumistic, telling of a lost civilization on an island in the Atlantic, that was so completely destroyed, with all its records, in a cataclysmic flood, that it has been lost to historical memory. As a proto-historical legend, the story of Atlantis was first recorded in the 5th century BCE by the Athenian Plato, the god-father of Western philosophy, who said he heard the story from ancient Egyptian sources. In the 20th century, the Atlantis legend was revived in a major way by the gifted American psychic Edgar Cayce, who left a multitude of paranormally channeled readings concerning Atlantis (Hope, 1991).
According to Cayce and other psychic pre-historians, Atlantis was a civilization with a naval empire, whose ships dominated the globe, engaging (in its later stages) in plundering warfare with various other societies, including the Athenian, as recorded by Plato. The empire was ruled by a theocratic priesthood of humans with highly advanced psychic abilities, vastly extended life-spans and extraordinarily advanced technology of genetic engineering. Later myths told of these beings as “gods,” because of their apparent “immortality” (actually supra-human longevity), and seemingly supernatural capacities. Esoteric mystical schools of modern times call them high-level initiates, adept at working with the energies of multiple dimensions of consciousness and reality. Atlantean scientists apparently mastered technologies based on crystals and sound vibrations, both for building pyramids and military weaponry.
According to Edgar Cayce, some of these high-level adepts had chosen a “dark force” path of sorcery and exploitation, using their super-human abilities to create animal-human hybrids for the purposes of work or sexual slavery. Others in the ruling priesthood adhered to a mystical path of oneness and respect for all beings, and attempted to counteract or ameliorate the depredations of the dark force dominators. In the modern channelled ET literature, it is often proposed that the Atlanteans actually came to Earth from another star-system (Sirius being a favored candidate), for the purpose of establishing colonies on Earth.
In accounting for the downfall of this powerful global empire, there are several versions: one is a classic “punishment of the wicked” scenario, as in the Biblical legend of the Great Flood, in which the karmic consequences of the dark ones’ activities came back to destroy them. Other writers point to the physical and geographical evidence that there actually were planet-wide catastrophes around the 11th and 10th millennium BCE – and suggest that the Atlantean technocrats were blind to the consequences of their physical interventions on the Earth’s energy-systems. In either case, so the story goes, those of the ruling elites who could see the catastrophe coming, years ahead of time, sent out expeditions to establish settlements in different parts of the world, where the indigenous people were taught the rudiments of the Atlantean sacred science and structures (for example, pyramids) containing coded memories were built. This activity is then said to have led to the beginnings of the ancient Egyptian, Meso-American, Northwestern European and perhaps other civilizations.
One psychic pre-historian that I came to know, stated that a number of souls of the Atlantean scientists who had been involved in the hyper-development of the physical, biological, and psychical technologies of that empire, were now reincarnated, again as visionary scientists and engineers, to try to prevent the same or similar misuses occurring again. Undeniably, there are eerie parallels between the putative pre-collapse situation of Atlantis, and our own time, where the dominator forces of techno-industrial exploitation are pushing the Earth’s ecosystems to the brink of collapse, while scientific and environmental groups and their allies, struggle to build and maintain sustainable communities at a local and regional scale.
The Wars of the Gods in Norse Mythology
In the religious mythology of the Nordic-Germanic people, there is fascinating evidence for the interaction between the Indo-European Kurgan invaders and the Old European cultures. We find this in the myths of the prolonged warfare and eventual peacemaking between two families of deities, the Aesir and the Vanir. I have discussed these myths in my book The Well of Remembrance, basing my interpretation on the archaeo-mythological work of Marija Gimbutas (Metzner, 1994). She has proposed, on the basis of the archaeological record, that the invasions of the Indo-European nomadic herder tribes called Kurgans into the agrarian matricentric cultures of Old Europe, starting in the 5th millennium BCE, led to initial warfare, and eventual hybridizing of cultures and religious worldviews. In this kind of approach to the interpretation of mythology, ancient stories and epics are seen as recordings of even more ancient oral traditions concerning actual events in pre-historic times, often overlaid with fantastic elaborations. Such a view of mythology is consistent with that of Robert Graves, Mircea Eliade, and Zachariah Sitchin, whose work on Sumerian myth we shall discuss further below.
According to the Nordic-Germanic mythic history, there were two families or clans of deities, the Aesir and the Vanir. The Aesir were primarily sky- and warrior-gods, including Odin, Tiwaz and Thor the Thunderer. The Vanir, including Nerthus, Njörd and the brother-sister pair Freyr and Freyja, were primarily earth- and nature-deities, associated with prosperity and peace. The two groups of gods were portrayed in the myths as warring rivals, although there are also stories of peacemaking attempts and cooperation. Presumably these myths reflect the conflict, drawn out over many centuries, between the invading Indo-Germanic tribes from the East and the aboriginal populations of Old Europe, who resisted the attempted assimilation. It seems probable that after the Indo-Germanic people had settled in Central Europe, the Vanir continued to be the gods of the farmers and fishermen, while the Aesir were worshipped by the military aristocracy, who had appropriated the land and established their domination.
In the Eddas, the mythic poems that are our prime source for the Nordic myths, the aesir envied and craved the wealth of the vanir, and “thus war came into the world.” The archaeological evidence from the cultures of Old Europe shows that it was in fact the patriarchal Kurgan or Aryan invaders, with their sky- and battle-gods and gleaming weapons, who brought warfare to the peaceful agrarian societies, with their deities of fertility, abundance and peace. The new religion that the descendants of both peoples developed was a hybrid of Eurasian shamanic warrior cults and the earth-based fertility magic of the indigenous inhabitants.
For the migrating Indo-Germanic people, the lands to the West were fabulously rich and fertile lands, where they could graze their herds and learn farming from the indigenous people. Both peoples had developed the arts of extracting metals such as copper, bronze, gold and iron from the earth, and gold was highly prized for its malleability in shaping shining ornaments. The wealth, both agrarian and mineral, of the peaceful cultures of Old Europe, personified in the figure of Gullveig, the "Golden Goddess", undoubtedly did arouse the greed and envy of the rapacious invaders. Gold seems to have been an obsession for the Indo-Europeans wherever they went, including the Spaniards and Portuguese who invaded the Americas – an obsession that has triggered more than one blood-drenched military adventure.
The characterization of the aesir, as attacking and invading the lands of the vanir out of rapacious envy for their wealth, parallels the mythic imagery of the asuras as “envious titans” attacking the fruit-laden tree of abundant life that the devas are peacefully enjoying. The names aesir and asuras may actually have same linguistic root, according to some scholars The hell world, like the heaven world, is impermanent.. The idea that it is the “gods” who bring war into the world, and drag their human followers into their competitive struggle, is one we will encounter again in Zachariah Sitchin’s work on Sumerian mythology.
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