Tango in the key of sorry

As the years pass, I continue to wonder at the marvel of human communication, and the sadness of how little we use its potential…

The world appears to be full of conflict and strife. But much of it is happening at the psychological level. The Trump era in America and the Brexit ‘civil war’ in the UK were both fuelled by similar (if not the same) media barons, but they continue to feed on two common elements of human nature – hatred and anxiety; in most cases related to things that were not present.

The power of fear plus the well-placed myth of taking back control are a potent brew… and a complete lie.

This lowest state, in which our desire for real interaction with those of other opinions drops to zero, is easily kindled in people who have limited awareness of the complexity and interaction of modern societies. The populist dictator always sows ‘his’ seeds among the weak-thinking, the people who believe in black and white solutions. But that state of mind is driven only by despair at their own situation.

A wise and enduring society ensures that, though there may be layers of prosperity, no-one is in that lowest position of helplessness.

For good or ill, our societies have evolved into enormous machines of interrelated complexity. All attempts to disengage with internationalism are doomed to the same sad death – costing the inhabitants of the country decades of repair in wealth and reputation. In many cases our societies may never enjoy the prestige they had, before.

But to blame the car which has just driven into a line of innocent people, where the bodies lie, broken across the pavements, is equally wrong. Complex machines require sophisticated pilots. There is no equivocation about a pilot’s science: the plane lands, successfully, or it crashes. There are no ‘alternative facts’ about whether it landed; just like there are no alternative facts about how a virus rips through an innocent and unguided population.

Populism dies in the face of such disasters… and for those who still persist with alternative facts there is, simply, no hope. They are to be shunned by the ‘healthy cells’ of the society to which they represent such a threat. The society – the ‘body’ – remembers health, and yearns to return to it. Only the routes back are seen differently.

In this deadly tango, which now embraces us all, are the seeds of despair and hope. The despair will take us all down – like the car without a driver, or a driver who chooses the fundamentalism of alternative facts over the power of the real and chooses to die in an orgy of ego.

Hope requires that, as individuals, we all take responsibility for listening to others’ point of view – no matter how antithetical they seem to our own minds. All counselling is based, first, upon listening.

There may be a ‘special place in Hell’ for those who engineered the chaos in which we find ourselves. But the greater power lies in the word ‘sorry’ – said from the heart opened with empathy.

It is the beginning of that special state that repairs a world.

©Stephen Tanham, 2020.

Stephen Tanham is a Director of the Silent Eye School of Consciousness, a ‘school of the soul’ that offers a three-year, mentored path to personal, spiritual growth, independent of religion.

Contact us at Rivingtide@gmail.com for more details.

The Summer Within

When I was a young boy, a favourite uncle, who was quite old, said to me, “You always feel young, inside, you know…”

It’s a sentiment I’ve heard many times. I knew it to be true – from the look in the eyes of those who said it, despite the lines of time on their faces. But now, to experience it in my sixties, is sobering and refreshing at the same time.

In the Silent Eye, we put forward a method – really a journey – which takes each person on an individual path towards what we might call ‘a place of summer’ within themselves. The journey concentrates, initially, on what life and our choices have made of us. We look, with honesty… and sometimes grit, at what we have become. The desire for this may take place later in our lives, when the energy of youthful excess has had its hour upon our stage, but it doesn’t need to: it is appropriate at any time of life.

As children and then young people, we do not consider that the inner and outer ‘selves’ have different lives. If we are healthy, the energies flowing in the inner and outer seem to have the same exuberance. It is only as the decades pass, and aches, pains and stiffness sometimes penetrate our daily consciousness, that we begin to notice there is a two-state existence to our lives; that the inner, though often clouded by it, is not experiencing the limitations of the body in the way that the outer is…

There comes a point – somewhere in the middle of our lives, where health and flexibility can no longer be taken for granted; when deliberate, rather than spontaneous exercise needs to be done with discipline if we are to retain some degree of that youthful flexibility that makes ‘life worth living’.

This is when many become conscious of the inner life in a renewed way. In moments of deep sleep or other relaxation, they may touch on a glowing sense of presence within. This usually happens when the physical self is at rest, and the mental self is psychologically peaceful. The degree of outer and inner ‘quietness’ is important, for this feeling has a refined ‘glow’ of existence that is hard to define in words.

In these moments, we are experiencing our own soul; and the enormity and significance of this cannot be overstated. The sense of depth and calmness may be touched upon by poets, but is seldom described in ordinary writing – because it is so little known What we experience, here, lies beneath – and has always done so. Yet, it is not inferior, as ‘beneath’ usually denotes. This is beneath ‘as foundation’. Its power and lovingness exist in a deeply peaceful place, where it has been all our lives. This inner state is known in childhood, when the world seems ‘brighter’, but our rightful fascination with the outer is paramount to the consciousness that wants to ‘taste the world’, and the innate knowledge of the inner fades…

Touching this state, again, triggers certain responses. We don’t want to lose it, yet ordinary attempts to hold onto it will fail. To hold the contact with that presence that is so deeply ‘us’ – requires that we learn why we lost touch with it in the first place…

It is constantly changing, and, unless we understand the subtle currents that drive its changes, it will appear to float off on an inner, summer breeze.

Part of what the Silent Eye teaches is to understand, in a self-demonstrable way, what the soul is. In the simplest terms, it is our truth: absolute and unchallengeable once experienced. It came into this world, into our lives, before we – the personality of self – existed. Our personality has grown, in all its strengths and weaknesses, around the soul, like a suit of heavy armour around warm and beautiful flesh. This necessary journey was chosen by the soul for its development. When we die, the harvest of the life adds to the soul, and the armour returns ‘to the earth’.

The soul is made of something special. It is not subject to the ordinary laws that govern our lives. It is not subject to them because its existence pre-dates them. It is ‘bigger’ and more fundamental than those restrictions.

We don’t ordinarily ‘see’ the soul because it is closer to us than anything else. All our experiences are actually experienced in its substance, but our reactions to those experiences are of our ordinary, waking self. The inner peace, spoken of through mystical history, is the non-reactive response of the soul to life’s experiences, as it delights in oneness in the fullness of inner and outer life, combined.

The soul tries to speak to us every day, every minute and second of our waking and dreaming lives. But the noise of the world and our habitual turning away mean that it cannot be heard. Life is a ‘noisy’ place, and most of the noise is our reactive self.

The journey into that place of peaceful love and purpose belongs to us all. There doesn’t have to be a map – some people take it by storm. But a map helps on the journey. Few of us can find that beautiful home on our own simply because we’ve got used to not being there. Those who teach it are paying forward the love of they who taught them.

Like the flowers on the front of the bicycle in the opening image, we carry the soul within us always. It is us rather than we are it. This perspective is crucial…

We’ve just forgotten that the summer is always there… right in front of us.

©Stephen Tanham 2020

Stephen Tanham is a Director of the Silent Eye School of Consciousness, a not-for-profit teaching school of modern mysticism that helps people find a personal path to a deeper place within their internal and external lives.

The Silent Eye provides home-based, practical courses which are low-cost and personally supervised. The course materials and corresponding supervision are provided month by month without further commitment.

Steve’s personal blog, Sun in Gemini, is at stevetanham.wordpress.com.

The Mysterious Self

(Above: The self: mysterious and changing… but what is it?)

One of the most wonderful elements of being Human is the sense of self; yet there is great confusion as to what the ‘self’ really is… even whether it exists at all.

Something harvests the experiences of each day yet declares itself separate from them. This accumulation is deemed to be a living entity – the ‘me’ – resplendent with a memory of having lived it, rather than the actuality of what was lived, and containing a trace of the story of that day, which, over time, is consolidated into ‘like’ experiences.

Language cements this relationship with experience. In western languages, we have the basic construct of ‘I do this’: subject, verb and object. Some older languages – often associated with highly spiritual societies – do not have this structure. Sanskrit, for example, the ancient language of India, would say “This is being done”.

It is memory that gives us this certainty of self. Its power of continuity becomes vital to our wellbeing. We take this completely for granted. We do this because we have no choice – it became our dominant perspective at a young age, typically before the age of seven. Because we ‘live in it’, we no longer see it – like so many aspects of our individual worlds.

Although wonderful, it is also a spiritually-deadly perspective, because it separates ‘us’ from the rest of our world.

Let’s consider the elements of this.

Having a sense of Self means that I separate out parts of my experience and call them ‘me’. This act, alone, is quite remarkable. On what basis did my young self determine which bits were me and which were something else?

Vividness of experience must have played a big part. What my attention is drawn to becomes that which I focus on. My attention is grabbed by immediacy and there is nothing as immediate as my body. Continued focus on my body dulls the attention given to the rest of ‘my’ world, even though it is still there with all the power it had when I was a new-born.

This sense of my body becomes, in many ways, my first self – and this will remain dominant for the rest of my life. Spirituality in all its forms, faces this as the first barrier to development. We have to come to see that the solid reality of our own cluster of matter – our bodies – is only one reality; and that the dominance of this in our consciousness is due to habit, rather than any superiority of existence.

The dominance of self as body has another consequence – it locks us into pain. When the body is in pain, so becomes our whole self, if it is focussed in this way. Pain in the body will always be real, but its effect on our overall aliveness is determined by our attention. This discipline is one of the tenets of Buddhism.

The founding psychologists of the early part of the last century worked hard to establish a structure of the Self, or Psyche, so that they could truly investigate its workings. This was a giant leap in mankind’s ability to analyse its own existence. Freud is somewhat dismissed these days, largely because of his singular focus on the sexual power as the dominant ‘drive’, but he gave us a lasting legacy and some major insights into how the self develops and sustains itself. These are of great service to the spiritual seeker.

His description of the structure of the self is of great use to those pursuing a spiritual path; and has echoes across traditions as varied as the Kabbalah and Sufism.

Freud proposed a three-layer hierarchy for the psyche. The first of these was what became known (in English) as the ‘Id’. The translation serves us badly, because the native German was much more instructive. This word, (Das Es) was, literally, the ‘It’.  Using the word ‘it’ distanced the observer of her own psyche from this ‘beast’. The sentiment being: “I may need it for my survival, but I don’t have to suffer its beastiality in my normal life.”

And yet, the beast of the Id contains all our energy . . . Coming to terms with it is really important, if we want to lead a vital life. The sad part of this rejection is that it also locks away our younger self, with all its innocence and its delight – because it had appetites for things the subsequent world found ‘antisocial’.

This act of staring at the Id generated a kind of second self, known, in English, as the ‘Ego’. The native German, again more helpful, was ‘The I,’ (Das Ich). The ego’s job became to manage the monster below, allowing us to fit into society without picking our noses all the time – feel free to substitute your own metaphor . . .

But the Ego borrows all its energy from the Id, which it then seeks to manage . . .

The final layer of the Freudian self is, in English, ‘the Superego’; in German, the Uber-Ich (the over I). This is largely concerned with the ‘should-dos’ of our lives – the development of morality; that which is handed down to ‘well brought-up children’. Again, the Supergo borrows all its energy from the Id, to give the final structure and management to the concept of the self.

So… we have a beast and a trapped child, not allowed to develop into an adult self because we have rubbed up against the edge of acceptable society. Above that we have a parentally-created pattern of authority, that lives with us all our lives until we decide to break that ice ceiling and see the sky . . .

None of these things have been created by bad people. They result from two things: the commonly accepted concept of Ego, which is really the Personality; and the nature of Society – which centres itself around consensus and power, and therefore cruelly robs the individual of full life. If mankind has a purpose, it is to reconcile these forces, for the good of the life that follows.

These elements of the greater Self can be ignored – in which case the patterns of ego-driven personality will return to haunt us all our lives, producing similar patterns of events as the years progress. The alternative is to embark on a journey into the self; spiritually, we would say to go in search of the Self.

There are many trials to such a quest, the biggest being the act of turning away from the chosen path when the going gets difficult. The ego, which, remember, is a mental and emotional construct and has no real existence, has an armoury of below-the-radar weapons against such a frontal assault on its (false) kingdom.

Enneagram Reflected copy

Techniques can help. One of the most powerful tools for providing us with a personal map of the journey is the Enneagram. Originally developed by Gurdjieff as a key to how the world ‘unfolded’ in its process (the spiritual ‘Word’), it was added to by deeply spiritual teachers, such as Ichazo, Naranjo, Alamass and Maitri, to become the basis of a way of understand the ‘whole in diversity’ in the sense of how the human personality obscures the greater part of the Soul, within.

The Silent Eye has combined this knowledge with the insight from a triad of mystical and magical pasts, to offer the student (we prefer Companion) a three year guided journey, taken by monthly correspondence course with personal supervision, where every aspect of the Self is encountered, deepening each year as the journey takes us to the realm of the soul-child and beyond.

Companionship is one of the keys. Schools like the Silent Eye offer this even more than they offer teaching. This is because the journey can only belong to the one taking it. In the real journey of the true Self, which brings us face to face, via the Soul-Child, with the Essence (Being) from which our Soul formed itself, we reach a point where no system or religion can have any power over us. We come, quite early on this path, to a place where we know that truth belongs to us, and only truth learned and experienced in this way has any value.

To stand alone and look out at that which we distanced ourselves from, when the founding layers of our personality separated us from the “Other”, is a moment that brings us to stand before reality – possibly for the first time. The new Self generated at that point is one of immense power . . . and intense humility.

10 June 2020

©Stephen Tanham 2020

Steve Tanham is a Director of the Silent Eye School of Consciousness, a not-for-profit, teaching organisation which delivers stages and mentored lessons via correspondence course. For more information contact us at rivingtide@gmail.com

Divination – Art or Science? (3) : The Blind Archer

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The archer stands before our target. His skill is deadly; he never misses, but there’s a catch: he’s also blind… and he never speaks, except with his arrows. No-one knows how he does what he does, but if you ask him a question, he will fire his arrow at the target. The place where the arrow lands is his answer to your question…

The target looks like this:

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(Figure 1: the mysterious archer’s matrix of 8 x 8 = 64 squares)

You are allowed to touch him, once, before he fires the arrow. You touch him with your sincerity; with your voice if you wish – though your focussed thoughts will do fine. After that the arrow flies into one of the 64 squares of the matrix of truth.

He never misses because his arrow always lands in the middle of one of the sixty-four squares. The squares represent the hexagrams of the I Ching – the ancient Chinese book of Changes discussed in the previous parts of this series – see references at the end of this post.

You may not see him (or her) as a Divine Archer. This is just how I have chosen to illustrate the process; but it does represent how I see him when I cast the coins.

If you look at the archer’s matrix, you will see the same words written along the top as are written down the side. The words are: Heaven, Thunder, Water, Mountain, Earth, Wind, Fire and Lake.

Casting the coins is how I know what the Archer has done in response to my question. As with other oracles, there are various methods for arriving at (in this case) one of the 64 squares, but throwing three coins is the most commonly used I Ching method.

Here are all the possible ways that three coins having heads and tails can fall. The values are explained, below.

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(Figure 2: the values derived in the coin method range only from six to nine)

How we consult the Archer from the coin drop:

We count heads as value three. Tails as value two.

We shake three coins in our closed hands and drop them, together, onto a flat surface.

From these number values, we are now going to construct a vertical series of lines to form our hexagram. Each line is derived from the value of the coin-drop. We begin these lines at the bottom of our space and add each new one on top of the previous.

If the number is odd (seven or nine) we draw a line that is continuous, and we write the value of the coin-drop next to it.

If the number is even (six or eight) we draw a line that is broken in the middle, then write the value of the coin-drop next to it.

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(Figure 3: working from the bottom upwards, we threw totals of 8, 7 and 9. Odd is an unbroken line, Even is a broken line)

The lines we are drawing are the yin and yang lines. Yin is broken – ‘Yielding’; and Yang is whole – ‘Active’. What we have created, above, is half of a hexagram, which is known as a trigram. But a trigram is far more than just half of the whole, it is the essence of the I Ching.

Consider the diagram, below:

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(Figure 4: So far, we have formed a trigram (three lines) from the three-coin drop. The trigram is only half a hexagram)

A hexagram is made from six of these lines stacked together in two groups of three. In Figure 4, if we look down the emphasised left column, under the word ‘Lower’, we can identify our lower trigram as SUN – meaning Wind. Within the archer’s matrix, we can see a (red) row of squares next to SUN. Our target square lies somewhere within this line, but to find where it is we have to complete our hexagram by adding the ‘Upper’ trigram. Both, together, will then point to the address of our answer.

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(Figure 5: Completing the Upper trigram creates the final hexagram)

We can now return to our Archer’s matrix and add the vertical line to find the intersection:

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(Figure 6: Our hexagram is resolved to a ‘target square’)

From the above, we can see that the union that resolves our ‘reading’, is the crossing of two variants of the same eight figures. Each of these is reached by casting three coins to determine the balance of Yin-Yang and hence the whole or split nature of the line.

It is worth pointing out that the Yin and Yang lines are a binary system. They result in only one of two possible states, and therefore can be indexed as a simply binary number of ones and zeros. I am indebted to Michael Graeme for pointing this out in his (free) summary of the I Ching which can be downloaded from his website: The Rivendale Review.

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(Above: The Rivendale Review offers an excellent and free PDF book on the I Ching. Check out his other books while you’re there…)

Back to our Archer’s matrix… We have made our sincere request for insight; have created the ‘wings’ of our bow using two arms of eight figures, and the arrow has been fired by the blind archer. Where did it land and what does it mean for us?

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(Figure 7: The final table of Hexagrams – from three coins to a lookup for the detail)

Cross-reference the combination of Wind below and Mountain above and you will come to the square marked in red in Figure 6. This is now revealed to be Hexagram 18. To obtain our answer we look this up in a reputable table of I Ching wisdom. The classic text is Richard Wilhelm’s book I Ching or book of changes.

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(Richard Wilhelm’s classic book on the I Ching)

I’ve had my copy (above) for nearly thirty years. It’s battered but much loved. We mentioned Micheal Graeme’s free PDF book before, and he has decades of experience with the I Ching; so let’s see what his highlights are for this reading. Bear in mind that, like last week, I did this divination on the day of preparing the blog – Wednesday 3 May, 2020.

Michael’s text for Hexagram 18 reads:

———-

18

Decay

Poison

Renovation

Work on what has been spoiled

~Keywords: Obsession, Narrow Minded, Dogmatism, Degeneration, Old Fashioned, Corrupt, Rotten, Decaying… Renovation, Cleaning Out, Purging.

When we follow something with a sense of enthusiasm, we may sometimes forget to ask what is right, or we may become careless and allow corrupt influences to assert themselves, So, after Following comes Renovation.’

———-

I can’t think of a better summary of what we’ve been watching from America over the past few days… and also the spirit of the thousands of brave people conducting peaceful protests and standing in front of lines of bewildered soldiers who have orders to kill citizens if necessary…

For a full reading, go to Micheal’s website and look up Hexagram 18. It’s a free PDF text that you can keep.

A final technical note about the figures in red on Figure 5. The dropped-coin values of 6 and 9 are considered worthy of special attention in a reading, and will be given special notes in the hexagram text. They are representative of the periods of greatest change, like the peaks and troughs of the classic waveform. It is also customary to change these lines to their opposites and create a new hexagram, one which is then read in the context of providing further emphasis to the primary hexagram.

Copyright notice: All diagrams used in this post have been created by the author and are copyrighted 2020.

Previous posts in this series:

The Old One and the Gatekeeper: Part One, Part Two, Part Three

Divination – Art or Science?: Part One, Part Two This is Part three, the final post.

3 June 2020

©Stephen Tanham 2020

Stephen Tanham is a Director of the Silent Eye School of Consciousness, a not-for-profit teaching school of modern mysticism that helps people find a personal path to a deeper place within their internal and external lives.

The Silent Eye provides home-based, practical courses which are low-cost and personally supervised. The course materials and corresponding supervision are provided month by month without further commitment.

Steve’s personal blog, Sun in Gemini, is at stevetanham.wordpress.com.

Divination – Art or Science? (2) : An Old Flame

(Above: image Pixabay – originated by Adesala)

The man, still distinguished though his hair and moustache were now silver, sat before the fire. Once more, he was alone in his home by the lake. Before him, the old kettle, as black with age as he was white, rattled on the small iron grate beneath it. The flames from the burning wood flickered up around its sides and the noise from within said the water was approaching the boil.

Carl Gustav Jung kept his retreat primitive. Here was where he came to be alone, not to entertain. Here was where he experienced life as it was before the modern world fabricated its layers of comfort and distraction. There were no wires, no heating, or lighting. Running water was taken from a mountain stream. Burning wood, like that in the fire, was the only comfort. Each morning and evening, he bathed in the icy waters of Lake Zürich.

He looked again at the kettle on the fire… and smiled. ‘Chi Chi’. It came to him quickly, bringing a smile.”No-one in their right mind would put water over fire, surely?” he mused to the morning’s sunlight, filtering in elongated patterns through the old window shutters.

His mind raced over the numbers and meanings of the I Ching Hexagrams to locate the one triggered by the kettle and the fire. ’63 – After Completion’. A very strange notion to the western mind… How could you have anything meaningful ‘after’ completion? “Live happily ever after,” he smiled into the cold morning air. “But life’s not like that, is it? It goes on, round and round. What rises falls, what falls rises.”

His memory took him deeper into the meaning of the hexagram. The water in the kettle was now boiling, rocking the vessel on its narrow base. He knew it would not fall; knew that he had designed the iron support well, allowing most of the heat from the surrounding burning wood to get to the kettle and heat the water. The Chi Chi hexagram told of the need for intelligence in the control of such potent forces – brought together in sophistication, even in this simple technology. Everything the mind of man was good at… if only the heart of man would catch up..

He probed deeper, letting his eyes gaze into the middle distance, a kind of trance state he found creative.

The luxury of something completed was dangerous – especially if the stakes were high, such as a societal upheaval, like a war, or a rift in the population. Healing that was long and hard, and required mediators who could bridge both sides. When people were exhausted with hatred and division, they turned to such wisdom… and the wholeness came back; allowing differences, seeing differences as an essential part of the whole. Then came the greatest danger – when the pot came to the boil and the tea was ready to make and drink. The potent forces of fire and boiling water had not gone away. The stewardship into the making of tea was filled with danger – something no-one would entrust to a child…

The wise one would extend their vision beyond the fire, beyond the tea, into the field of tranquility and know that only vigilance and the continued drinking from the fountains of wisdom would hold it that way… for a while, at least. For the universe knew no permanence. The universe was change.


The above is part fiction, yet wholly true. Carl Jung did have a ‘primitive’ dwelling on the shores of Lake Zürich. He was so influenced by his personal discovery of the I Ching (via his strong friendship with Richard Wilhelm, the scholar and renowned sinologist who carried out the classic translation of the Book of Changes) that he described it as ‘the end of my loneliness’. His idea of ‘synchronicity’ exactly mirrored the I Ching’s concept that the well-crafted oracle could become a ‘purse of the now’ (my phrase) into which we delve for help, comfort and advice.

In the previous post of this series, I promised to carry out a reading in preparation for this post. The question posed was: what is the relevance of the I Ching to the readers of this blog?

The method of the reading will be discussed in the next post. The answer I got was that quoted in the semi-fictional story, above: ’63 Chi Chi’. The content of the story is an attempt to give a first-level understanding of its implications.

Personally, I find it describes well the nature of our slow emergence from the tragedy of the Covid-19 virus, and the folly of ‘rushing back to the beaches’. The wise ones will go inside their wisdom and wait until their inner senses tell them the time is right. Then the wheel will turn, again, and we will be on with the next set of challenges. There are many that await us. You may find your own, individual meanings in the readings of Chi Chi. I hope you do.

The I Ching comforts us that, no matter how horrific the face of the tyrant, they are not bigger than the Cosmos and its wheel. Their arrogance and power will be the seed of their own undoing. There are many parallels of undoing in the world at the moment.

Carl Jung was a sincere and dedicated investigator of the inner nature of mankind. His concepts of synchronicity, archetypes, and the nature of extroversion and introversion fitted well into the deep and parallel map of life on Earth as given in the I Ching. In his introduction to Richard Wilhelm’s classic translation he says many things. For me, the most profound is:

“The method of the I Ching does indeed take into account the hidden individual quality in things and men, and in one’s own unconscious self as well.”

In the next and final post in this series we will look at the method of taking a reading from the I Ching.

Previous posts in this series:

The Old One and the Gatekeeper: Part One, Part Two, Part Three

Divination – Art or Science?: Part One, This is Part Two

To be continued

27 May 2020

©Stephen Tanham 2020

Stephen Tanham is a Director of the Silent Eye School of Consciousness, a not-for-profit teaching school of modern mysticism that helps people find a personal path to a deeper place within their internal and external lives.

The Silent Eye provides home-based, practical courses which are low-cost and personally supervised. The course materials and corresponding supervision are provided month by month without further commitment.

Steve’s personal blog, Sun in Gemini, is at stevetanham.wordpress.com.

#ShortWrytz : Fractal Loving

(Above: Blue skies near Sizergh – April 2020)

I confess, I’m in love with the sky…

A strange opening to a blog post, I know, but, when I came to think about my photographic relationship with the sky, it was simply one of love.

“Look up!” The admonition was from Sue Vincent, one of my fellow Directors of the Silent Eye, when talking about churches and what lies above the normal eye-level. It’s a good watchword… and the same can be said about the sky. Ever new, like life, it’s as fascinating in winter as it is in spring or summer.

In winter it’s dramatic and you get those huge vistas that seem to go on forever above the Earth’s surface. In spring, you get the softness of the deep blues and the candy-floss whiteness of the clouds that deliver a feeling of sheer excitement that the infinitely-recharging energy of the deep summer is just around the corner.

I was delighted to read, many years ago, that Benoit Mandelbrot – a father of one of the many sciences that led to Chaos Theory, had taken the inspiration for his idea of ‘Fractals’ from clouds. He was looking for a way to describe the 3D structures of those carriers of moisture in the air; a way to convey the constancy of their type whilst still recognising that they are all unique; a bit like human beings – different but essentially the same. Much like the idea of the Platonic form.

The science of Fractals gave us an understanding of why coastlines are infinitely longer than we can ever measure, of why our lungs have a true inner space bigger than trees, of how impossible volumes can be fitted into any small space with the right ‘organic’ structure.

It’s old science now. Except when I look up… then that fluffy white on blue grabs me by the follicles and I stop doing anything else except the act of fractal loving.

©Copyright Stephen Tanham

Stephen Tanham is a Director of the Silent Eye School of Consciousness, a not-for-profit teaching school of modern mysticism that helps people find a personal path to a deeper place within their internal and external lives.

The Silent Eye provides home-based, practical courses which are low-cost and personally supervised. The course materials and corresponding supervision are provided month by month without further commitment.

Steve’s personal blog, Sun in Gemini, is at stevetanham.wordpress.com.

Divination – Art or Science? (1)

(Above: The Yin Yang symbol depicting polar opposites united in their life)

For as long as there have been humans on Earth, we have sought to find answers. Wise women and wise men have been cherished throughout history for their ability to throw ‘light’ on complex problems and situations. In our modern age, more people than ever find at least comfort and, often, guidance in some kind of fortune telling.

My grandmother used to read tea leaves, using the pattern left when the (leaf) tea was swirled out of a cup at the end of a routine or ritualised consultation. Her advice was often sought.

I had a interesting childhood. I was raised in a mystically-active family, but felt the pull of a scientific career – ending up in computing. I never had any trouble reconciling the two, but was always hesitant to talk about it to other scientific types… There is a ‘religion’ of despising such things among the purists of science. Their prejudice is a strong as any of history’s zealous priests. Having said, that, the scientific method has brought immense benefits to mankind.

I was comfortable with divination because I could always see a bigger picture… Let me try to describe the basis of this:

What happens ‘inside me’, in terms of consciousness, is not really separated from the ‘out there’ of the world and its constant changes. I felt this long before I could offer any explanation for it. I knew that if I changed how I felt about someone, their behaviour to me would miraculously change, too. This doesn’t mean that I always did this, far from it…. our emotions are very strong with those we dislike and often override the still small voice of inner guidance.

We began this consideration of ancient Chinese wisdom by looking at the work of Lao Tzu (The Book of the Way – Dao Je Jing); (see The Old One and the Gatekeeper series).

The other great ‘book’, older than the Dao Je Jing, is the Book of Changes, otherwise known as the I Ching. Adopted by pop culture in the 1960s, the Yin Yang symbol was seen on everything from notebooks to tee-shirt. The I Ching came first. The Yin-Yang symbol is a later development, and has been associated with I Ching because its elements representing Yin – black, and Yang – White, are found in the broken and unbroken lines of the Hexagrams that form the basis of what is to be ‘read’. We will examine this process in the next post.

The Yin Yang symbol illustrates an idea from ancient times that the ‘whole’ is in constant motion – change. And that change, itself, is the real nature of the world. Things can be opposite yet still exist harmoniously. Each thing contains its opposite. Each thing becomes its opposite when it has reached its fullness and begins to decline.

We must learn to ride that constant change and be at peace with this. This is quite a statement. We are used to reality being the solidity of what is – and endures. Within the I Ching, the reality is shifted ‘upstairs’ to that process of change from which we take snapshots of our reality, much like, in quantum physics, how an electron in an atom obligingly reveals itself under quantum measurement, but is otherwise indeterminate in velocity and position.

Evolved and educated to seek stability as a basis for survival and prosperity, human nature finds this idea of harmony through change a difficult concept to embrace. Without stability, we reason, ‘fortune’ may be a fickle companion.

This idea has its parallel in Newton’s older and simpler non-quantum physics. Objects that move seldom do so with constant speed (velocity) – unless they are spacecraft. Newton showed, through a maths process called differentiation, that the derivative of a formula for velocity (speed) would produce a formula for acceleration. The latter is far more revealing, since it is linked to the real world of force.

To slow an object requires force – imagine the sting of catching a well-struck cricket ball! Equally, to make an object move away from you with a throw requires the force of an uncurling arm. The ‘speeding up’ – acceleration, is equal to the force divided by its mass: the amount of substance it possesses.

Driving a car is, for example, a continuous process of acceleration and deceleration; controlled through exploding petrol in an engine moderated by the right foot. No wonder driving takes a while to grasp…

Perhaps the difference between a driver and a watcher of fortune is that the driver is following a short-term goal of getting somewhere, whereas the ‘fortune hunter’ just wants to feel secure.

It’s a dramatic conclusion, but the universal Sea of Being does not offer security. Instead, it offers a science of personal change and an opportunity to learn how to sail.

All this may seem academic. However, in order to see that there is a ‘higher science’ of existence that lives happily in a dimension of ‘change’, we need to have these proven models to align us, correctly, with the potential to see differently.

This is the I Ching…

If we see the ‘out there’ as divided, we are not in harmony with the inevitable currents of change. If we see it as a fluid medium which must change, we begin to bring our consciousness into the ‘now’, taking new nourishment from the fact that its sparkling presence is the result of that constant ‘replenishment’. The present state cannot do anything put ‘perish’ to make way for the next packet of the new…

Science has shown us that both matter and energy cannot be destroyed. We can only change the form – the organisation – of its substance. Nor can we know that substance as something separate from our own consciousness.

The I Ching is a ‘book’ of collective wisdom, drawn from truly ancient times, and refined over the centuries. One of the most insightful teachers I know refers to it as a ‘Solar Work’ and uses it, herself, to describe the inner detail of a pattern of events. She has done this for many decades and views the I Ching as a constant and reliable companion.

This ‘book’ has been condensed into 64 ‘cores’ of wisdom, rendered as hexagrams, as in the image, below. The process of consulting the I Ching is one of ‘drawing’ a randomised reference to these hexagrams and reading the wisdom it offers, at various levels of detail.

(Above: A hexagram as used by the I Ching)

You can even buy I Ching Apps for your mobile phone…. good ones, too. The best give you a choice of having random numbers generated for you or letting you throw three coins and entering the results to get the reading.

We will look at this, the consulting process, in the next post. For now, it is important to consider the idea of divination, itself…

The elements of effective divination are:

  1. To have a repeatable process of consultation – ‘looking up’ a guiding text or picture in response to a question, a feeling, or just to set a reflective theme for the day.
  2. To actively feel a connection to the external actions. In the sense of my explanation, above, to know that there is no real separation from in-here and out-there, other than what we are taught about the pre-eminence of reason over everything else.
  3. To loosen the faculty of reason and let something else speak, by way of inspiration.
  4. To open and close the process with respect… and a certain feeling of love for something that is letting us ‘touch’ another reality.

Next week, I will consult the I Ching before writing the Thursday blog. We shall see what it has to offer us in terms of describing itself!

To be continued

21 May 2020

©Stephen Tanham 2020

Stephen Tanham is a Director of the Silent Eye School of Consciousness, a not-for-profit teaching school of modern mysticism that helps people find a personal path to a deeper place within their internal and external lives.

The Silent Eye provides home-based, practical courses which are low-cost and personally supervised. The course materials and corresponding supervision are provided month by month without further commitment.

Steve’s personal blog, Sun in Gemini, is at stevetanham.wordpress.com.

The Old One and the Gatekeeper (3): non-action

37

The Dao abides in non-action but there is nothing it does not do.
When the leaders abide,
The myriad of things transform by itself;
Transformed yet desire to act,
I lead the community by not naming the simplicity of things;
Without naming the simplicity of things, thus lead to no desire;
Without desire, with tranquility,
The world correct by itself.

——-

The above is chapter 37 of Lao Tzu’s Book of the Way (Dao Je Jing) quoted from the Wikipedia Opensource project Wikisource.org. Further extracts are quoted below from the same source.

In Part One and Part Two we set the scene for the Lao Tzu’s approach to life and how to live it using the Dao (The Way). It’s a method which seems alien to the west in our so-called modern age. Perhaps the great thoughts of the world simply cycle round from age to age? One of Lao Tzu’s principle tenets is the noble art of ‘not-doing’, a concept very difficult for the western mind to grasp.

It could be said that technology’s advancement merely gives us the idea of progress. Perhaps in the heart and mind of mankind there remains the same hunger for a different truth as when the New Testament quoted Jesus as saying people should ‘turn the other cheek’.

Resistance is something we live with daily. Something happens – arises in our lives, for it has no meaning unless it affects us – and we either like or dislike it. If I like something I will want more of it; I will want to be closer to the source of it.

If I dislike something, I will want to oppose it – to arrest its motion or progress. The spectrum of my response will vary all the way to outright hatred; something currently felt by millions of people with respect to the polarised state of world politics. Such polarisation is fed by a new generation of vastly wealthy ‘disruptors’, who have seen how easily the intelligence of the public can be misfed and misled, particularly with complex economic and social topics. Fear is a reliable ally for those who have the power to manipulate…

The Book of the Way does not advocate us being passive for its own sake. Nor does it really advocate doing nothing. But it does propose a response that seems utterly radical and revolutionary: It says we should be conscious of the whole and protect the whole, while not taking a side and injecting our energies; energies that may disrupt the whole, which knows how to change its shape with the changes – no matter how powerful the villains.

(Above: Figure 2 – The wholeness of the Dao and its origination and place in the perceived world of mankind)

Consider Figure 2, above. It shows the origin of our world – really the origin of the consciousness of our world. If ‘I’ am not here then this world is not here, either. ‘A world’ may be present, but it is not the world I know, nor would I be part of it… The greater question might be: would there be an I without the world to externalise?

If ‘I’ have power to do, then I can push the pendulum towards what I consider to be evil or good. Usually, people believe they are doing good despite the opposite opinions of others. The creation is the whole cone within the diagram.

When I push the pendulum, part of the creation with a sense of ‘I’ (separateness) is altering the internal balance of the creation, but not altering the container of the whole creation. The part of the creation with a sense of ‘I’ may think it knows better than the whole of the creation, but its real duty is to be a fully conscious part of the whole – the Dao – the ‘flowing way of rightness’.

34

Implications of the Tao are broad and extensive. Ubiquitous!
Capable of contravening and swaying anything left or right.
The myriad things depend on it yet it never turns its back away,
Fulfilling without recognitions.
Submitting to the myriad things without assuming ownership,
Always undesirable,
Thus be called modest;
Submerged by the myriad things without accepting ownership,
Thus be called great.
Hence the master foregoes greatness,
Therefore is capable of accomplishing great deeds.

(source)


Lao Tzu says that there is a loving intelligence flowing in the world – in creation. This loving intelligence is always in contact with the whole of the creation. It is like saying that there is a flowing medium that is the substance of the world – a very alchemical notion – and our ‘right’ relationship to it will only be shown us when we learn to SEE it as it IS, not as an abstract and habitual picture to react to.

In the Wilhelm translation, the person who achieves that seeing is named ‘The Man/Woman of Calling”, who ‘never makes himself look great’ and thus achieves a noble goal by being in harmony with the Dao.

This philosophy has caused great confusion over the ages since it was written (six hundred years BCE). Comprehension of it is based upon an understanding that ‘not-doing’ is not doing nothing. Not-doing might be re-termed not-reacting; or waiting to see what the world does with it without our intervention – yet remaining fully aware and empathetic to what is happening.

As though we were an (as yet unconscious) intrinsic part of this intelligent and loving energy. Which just might be the truth…

There are no definitive opinions, here. We are all free to decide that the Book of the Way means for us. These are my personal views. Like the I Ching, the Book of the Way (Dao Je Jing) makes for a wonderful daily dose of radical wisdom in what seems to be a tired world… or is it?

In the next post, we will consider the nature of the I Ching and its remarkable powers of divination.

To be continued

13 May 2020

©Stephen Tanham 2020

Stephen Tanham is a Director of the Silent Eye School of Consciousness, a not-for-profit teaching school of modern mysticism that helps people find a personal path to a deeper place within their internal and external lives.

The Silent Eye provides home-based, practical courses which are low-cost and personally supervised. The course materials and corresponding supervision are provided month by month without further commitment.

Steve’s personal blog, Sun in Gemini, is at stevetanham.wordpress.com.

The Old One and the Gatekeeper (2)

The story of the Old One and the Gatekeeper told in Part One may be just that – a story. Or it may be the truth, turned into legend. Classical Chinese history places Lao Tzu as a 6th century BC contemporary of Confucius, and there are reliable records of their meetings. They were said to have great respect for each other’s work.

But, beyond his book, very little is known about the mysterious sage Lao Tzu, other than he was an imperial archivist in the outgoing Zhou dynasty in the 6th century BC.

In contrast, the story of Confucius is set (by himself) in a well-documented historical milieu. His heroes are the legendary figures of the past. In comparison with Lao Tzu who left no historical basis of his own existence, The Analects, compiled by Confucius’ disciples after his death, presents twenty volumes of work that weave their teacher’s life into China’s history.

Lao Tzu, the author of the Dao De Jing (Tao Te Ching) had no interest in such temporal things… he had other matters on his mind and in his heart. His quest was what we would now call a mystical one, and that is the reason I embarked on this difficult project – to put forward some hopefully helpful comparisons between the Book of the Way and modern mysticism. Lao Tzu is credited as being the father of Daoism, but scholars of philosophy find little similarity between his provocative and enigmatic writings and the animistic religion of present-day Daoism.

In terms of spirituality, Chinese antiquity focuses on the two great teachers Confucius and Lao Tzu. Our first posts will look at the work of the latter. Later, we will consider the part that the I Ching (Book of Changes) played and continues to play in the transmission of ancient oriental wisdom. Confucius did not create the I Ching, which was already an old and established system of divination when Lao Tzu wrote his book in the sixth century BC, but it was said he drew heavily on its for his own philosophy.

A detailed consideration of the life and work of Confucius is beyond the scope of this series of posts.

The two books: the Book of the Way and the older Book of Changes were not related and were different in their intentions. Confucius did not write the Book of Changes – I Ching – but it is considered to be far more Confucian than the Book of the Way written by Lao Tzu. There is a tendency in the west to consider the two traditions as related or even the same. But they are different.

However, the mixture of wisdom from the two sources informed Chinese thought and life for hundreds of years to such an extent that later extrapolations of meaning carry the flavour of both. The spirit of Confucianism was focussed on effective and moral behaviour, and good government. The spirit of Lao Tzu’s teachings was to step aside from traditional explanations of the world and look at it in an entirely different and radical way.

Lao Tzu was a spiritual revolutionary – though he sought no notoriety – and, in my opinion, was more similar to the much later mystical Sufis than any of his contemporaries. Tradition says he left China heading west, and is believed to have settled in India. There is no suggestion that he was instrumental in the establishment of Buddhism, which sprang from that region at the same time, but there are certain similarities of approach in how the two systems see our relationship with the world.

Nothing in Lao Tzu’s work suggests that he wanted himself to be remembered, but everything in his work is aimed at the retention of the thoughts, ideas and practices put forward in the 81 aphorisms of the Book of the Way – a set of wisdom texts that were to be consulted as such, and not used as the basis for divination in the way the I Ching was.

Richard Wilhelm, one of the most famous translators and interpreters of China’s ancient traditions, divides Lao Tzu’s translated work into three sections based on the the sage’s naming of the book, itself.

Dao De Jing translates, literally as Way-Life-Meaning

The three divisions are: The Way and The Life and then their combination, the Meaning. As a prelude we might consider two of the core considerations of the work: the nature of our relationship with the world; and, by inference, the nature of duality.

Lao Tzu’s work begins by instructing us in the nature of consciousness and the nature of its inherent duality.

Lao Tzu’s work begins by instructing us in the nature of consciousness and the nature of its inherent duality. These are necessarily subjective, as we each gain insight from the aphorisms appropriate to our understanding at the time:

The universe is undivided.

Only our way of perceiving it is divided.

Such division is necessary for us to come into the world and see it because we are of the world.

We are the world seeing itself and are capable of gradually realising our true relationship with it.

The societies into which we are born may resist our attempts to do this; and insist that we adopt the ruling dogma. This can be the hardest of tasks.

The diagram – my own – illustrates these points in terms of the establishment of duality. The universe – the whole – establishes ‘existence’: a field within which there will first be chaos. There is a purpose in the manifestation of the universe and this is served by the establishment of order over chaos. Mankind’s intelligence is expected to play its part in this task. S/he has been given a brain in order to use it in service to the universal cause, this is the primary belonging that should be borne in mind.

Mankind has been given a heart so that sympathy will be felt and become a motivator to assist others

We belong to this quest, not to our self-aggrandisment.

The One therefore divides itself, as seen from below. To itself it is whole and undivided; but chaos must now be mastered with order, with symbolic ‘light’.

The children of the One exist at their own levels, but they are also of the One and seen from above are undivided; that is, they carry the seed of greatness within them, a seed designed to germinate in the spirit of service to the group quest.

A ‘child’ looking back up at the universe sees only duality: it and the world. To see beyond this requires the intervention of the spark of the One within the child. There are certain conditions under which this will be favourable.

To be continued…

6 May 2020

©Stephen Tanham 2020

Stephen Tanham is a Director of the Silent Eye School of Consciousness, a not-for-profit teaching school of modern mysticism that helps people find a personal path to a deeper place within their internal and external lives.

The Silent Eye provides home-based, practical courses which are low-cost and personally supervised. The course materials and corresponding supervision are provided month by month without further commitment.

Steve’s personal blog, Sun in Gemini, is at stevetanham.wordpress.com.

#ShortWrytz : The Time-Capsule

(Above: The Saltpetre – a 19th century gunpowder store at the end of our garden!)

I’ve written about it, before. The Saltpetre is a gunpowder store that was used to house the produce of the local gunpowder factory by the river Kent. The ‘black powder’ as it used to be called, was brought up through the village, slowly, by horse and cart – the cart having dressed wheels to help prevent sparks. There were many deaths in the village from explosions, so everyone was deeply conscious of the danger.

Old (black) gunpowder was mixed in the following proportions (by weight): 75% potassium nitrate (saltpetre), 15% softwood charcoal, and 10% sulphur. Our quirky outbuilding was named after the component with the greater part by volume – 75%. We suspect that gunpowder was also generally known as ‘saltpeter’ in those days when the bargemen would collect it from the canal wharf that is now our garden and take it south.

The photo was taken from the lower part of the garden. It’s lower because it was the canal bed. The Saltpetre was constructed in about 1820, the year the local Quaker banker and gunpowder entrepreneur, the first John Wakefield, persuaded the canal trust to change their route and run as close to his works as possible.

The simple stone structure has been there ever since, enjoying many incarnations, but none as exciting as its original use. For the past decade, we have been filling it up with our ‘stuff’. It’s bigger than it looks and has taken a lot of filling! But, with the Covid-19 lockdown in place, it made sense to spend some of the time doing the long-promised clean out.

Right at the back were three shoe boxes, each one carefully taped closed so that not even dust could get in. I had packed them – several house-moves ago, but any knowledge of their contents had long vaporised.

Grubby from the day’s dusty excavations and disposal into a mountain of ‘black bags’, I reached for a my knife and sliced open the tape, feeling intrigued as to what was in there.

Much of it was instantly binable. But an inner ‘jiffy pack’ contained two items: a vintage pocket watch, bought on a business trip to The Hague, and a passport sized photo of me taken approximately 25 years ago. I had thought the watch was long lost, and was delighted to be reunited with an object I loved. It cost me the equivalent of £150 back then. Not a huge investment, but I found its slim and elegant lines very pleasing, and simply wanted to keep it.

The second item was more shocking. There’s nothing quite so sobering as seeing yourself as you were a quarter of a century ago… Ageing is inevitable, but such a brutal confrontation across the years requires a deep breath.

The day was ending in a lovely and still-warm sunset when, freshly showered, I brought the two objects to our patio table, where Bernie had made us each a long gin and tonic.

We sat in silence, gazing at the evening gold reflected in drink and watch, and laughing at the young man. Talk about a time capsule!

©Copyright Stephen Tanham

Stephen Tanham is a Director of the Silent Eye School of Consciousness, a not-for-profit teaching school of modern mysticism that helps people find a personal path to a deeper place within their internal and external lives.

The Silent Eye provides home-based, practical courses which are low-cost and personally supervised. The course materials and corresponding supervision are provided month by month without further commitment.

Steve’s personal blog, Sun in Gemini, is at stevetanham.wordpress.com.