Saturday, March 26, 2016

66: The Eleventh Person


66
 
The Eleventh Person 

Imagine yourself going into Chapters. You don’t have a specific book in mind to purchase, but you go to Chapters once or twice a month to browse and see what grabs your attention, which I like to do when I’m in a city with a Chapters book store; and, as so often happens, you come upon a book that excites your interest and buy it. I always come home with several magazines as well, usually The New Yorker and The Atlantic; but what was it about the book you bought that caught your interest?
I explored this question in my spiritual musing The Mystical Relationship between the Story and the Reader,” and I concluded that we read the books we do to satisfy our conscious or unconscious need to know.
If our need to know is conscious, as for example my need to satisfy my literary longing with Alice Munro’s new book of stories Too Much Happiness, I’ll go to Chapters with the purpose of purchasing her new book; or if my need to know more about Saul Bellow’s life is strong enough, I may go to Chapters to buy Greg Bellow’s memoir Saul Bellow’s Heart: A Son’s Memoir, and/or a collection of Saul Bellow’s letters because I love reading a famous writer’s private letters because they often give me insights into their creative genius, as Hemingway’s letters have done; but by what magic am I attracted to books that satisfy my unconscious need to know when I have no awareness of what my need is? I ask because this has happened to me enough times to suggest some kind of mystical guidance.
In fact, not unlike dream shaman Robert Moss, author of The Secret History of Dreaming and other books which went a long way to satisfying my need to know more about the dreaming process that plays a much bigger role in our life than we realize, who in his new book Sidewalk Oracles: Playing with Signs, Symbols, and Synchronicities in Everyday Life makes a game of teasing out the invisible guiding principle of life, I also play this game by going blind into book stores and letting my instincts guide me to books that will satisfy my unconscious need to know. I do this just for the fun of it, but also to gauge my inner longings; and although I’m not as successful as I would like to be when I try to tease out the book oracle (Arthur Koestler calls this oracle “Library Angel”), it’s happened enough times to convince me that this guiding principle has a mind of its own, and sometimes we can tease it out and sometimes we can’t; and this is the subject of today’s spiritual musing…  

At the risk of sounding like some kind of weird mystic walking back into the modern world after six months of lonely meditation in a cave somewhere in the remote regions of the Hindu Kush, the best example that I can give of teasing out this guiding principle happened before Penny and I moved to Georgian Bay, an incredible coincidence that went so far beyond the laws of probability that I had to call it divine intervention.
“Please find us a nice lot for our new home,” Penny said to me the Saturday morning that I left our home in Nipigon twelve years ago to look for a building lot in the Wasaga Beach area of Georgian Bay where we planned to build our new home and relocate, but this put so much pressure on me that I pleaded with God for guidance.
“Please give me a sign which lot to buy,” I said to God; but I wasn’t just pleading, I was making a special demand because of the special circumstances of our life that compelled us to relocate to Georgian Bay. “But I don’t want just any sign,” I said to God. “I want an unequivocal sign which lot to buy, otherwise don’t bother!”
Without going into detail (which I do in my novel-in-progress), I got a sign where to buy our building lot in Tiny Beaches Township on a street called STOCCO CIRCLE, just a few minutes’ walk from the longest fresh water beach in the world; and that’s where we built our new home, on a street coincidentally named after me—Orest Stocco; and if that’s not an unequivocal sign from the divine then nothing is!
And if I may, just to illustrate the playful side of the guiding principle of life, my nickname is “O”, which is the symbol for circle. So STOCCO CIRCLE spoke to me so intimately that I got heart palpitations when I saw that street sign in Bluewater, Tiny Beaches where Penny’s friend from Wasaga Beach and I had gone to look for the perfect building lot for our new home in Georgian Bay, which I found on the street called STOCCO CIRCLE.
That’s how I teased out the guiding principle of life and why I came to call this guiding principle the merciful law of divine synchronicity, because it satisfied my desperate need to find the right building lot for our new home in Georgian Bay; but it doesn’t happen this way all the time, as most of us know because of all the times we asked for signs to guide us and got a big fat zero—that we were aware of, anyway. In all probability the signs were there and we just didn’t see them. As Carl Jung said, “Synchronicity is an ever present reality for those who have eyes to see.” But if one’s need is strong enough one can invoke this merciful law of divine guidance, as I did when I asked God for an unequivocal sign for a building lot for our new home.
As I wrote in my new book Gurdjieff Was Wrong But His Teaching Works, when one is desperate in one’s needs, as I was to find the right path to my true self, the merciful law of divine synchronicity will kick in automatically; this is how Gurdjieff’s teaching came into my life by way of a serendipitous gift of Ouspensky’s book In Search of the Miraculous which introduced me to Gurdjieff’s teaching that I desperately needed to find myself.
So, what is my point of all this; and what does it have to do with walking into Chapters to browse for books which may satisfy our need to know? 

If I may, let me answer this by way of analogy, which I sprang upon my brother years ago when he strongly advised me to write for the public and not for myself if I expected to sell what I wrote because he felt that what I wrote was much too esoteric.
I didn’t disagree with him, except for the esoteric part because I don’t know if one can call novels of spiritual quests like Paulo Coelho’s The Alchemist or Eat, Pray, Love, Elizabeth Gilbert’s story of self-discovery, esoteric, self-discovery also being the central motif of most of my books; nonetheless, I took his point because he spoke to the reader’s most obvious mental and emotional needs whereas my books spoke to the reader’s desperate spiritual  need to know who and why they are, and I responded to my brother with my analogy of the eleventh person.
“Ten people walk into Chapters,” I said to my brother, and they walk around the store and browse. One of my books is on the same display table in the center aisle as many other books on sale at reduced prices, but none of the ten browsers pick it up. They check out other books on the table, but not mine; why? They don’t even glance at it. It’s as though my book is invisible to them. But another customer walks into the store. He’s the eleventh person, and he walks down the center aisle to the table where my book is displayed and it catches his eye instantly, almost as though he zeroed in on it unconsciously. He reads the back cover and the first page and buys it. Why did my book catch his eye and not the other ten people?”
My brother couldn’t answer, but it strongly suggests the guiding principle of life that guides us to the books that satisfy our need to know, and depending upon how desperate one is in their unconscious/conscious need to know, that’s what determines the books they will be attracted to; and I said to my brother, “I write for the eleventh person.”
“You won’t get rich that way,” he replied, with a wry smile.
“I know. But I’m a servant of my Muse, and not until I’m called to write for the ten other people will I stop writing for the eleventh person.”         

───

 

 

 

 

Saturday, March 19, 2016

65: What if it's all true?


65
 
What if it’s all true?
 
I wonder a lot. I always have. And the other day I wondered about why we all have a tendency to offer our opinion so freely, some of us more insistently than others. “Why do you suppose that is?” I asked Penny Lynn.
We were out for a Sunday drive. We picked up a coffee for Penny at Tim Hortons in Elmvale (I still felt full from our late breakfast), and we drove down to the Horseshoe Valley Road and on through the charming little village of Craighurst and then to Midland where we were going to pick up a pizza for dinner, and we tossed our points of view back and forth and saw that there were many reasons why we like to offer our opinion; but essentially we felt it was because we like to think we are more right than others, and that’s when I recalled something that St. Padre Pio said to me in one of my sessions with the gifted psychic medium who channeled him for my novel Healing with Padre Pio: “Resist the urge to be right.”
“That was the best piece of advice that I got in my life,” I said to Penny Lynn, because I had the annoying habit of always interrupting people because I felt that I was more right than they were, and I loved to quote different authors to back up my opinion, which only annoyed people further; but I wasn’t conscious of this irritating habit until the Good Saint brought it to my attention, and then I saw just how exasperating I could be, which was why in that session, or another (I can’t remember which and would have to look it up in my novel) St. Padre Pio told me that I had a way of “chafing” people. No wonder, given my annoying habit!
“Ego’s a big factor, then,” I said to Penny. “Ego wants attention, that’s one reason we love to offer our opinions so freely.” Donald Trump, the billionaire candidate for the leadership of the Republican Party for the upcoming American election, came to mind because of his brutish, massive ego; but I honestly couldn’t fault Trump because I now know how important ego is for our growth and individuation. What Trump and all egoists don’t know, however, is that ego will one day have to be humbled for one to fulfill their destined purpose of wholeness and completeness which Jesus spoke to in one of his most misunderstood parables, the parable of the rich young man; but that’s another musing for another day. Today I want to explore what I said to Penny on our Sunday drive: “It doesn’t really matter, because it’s all true.”
Again, this falls into the category of spiritual musings that I call dangerous; not because this is what I have come to believe in my inexhaustible study of the human condition which threatens the status quo, but because of what my hero C. G. Jung referred to as “the problem of resistance to understanding.”
Carl Gustav Jung, the pre-eminent Swiss psychologist who gave us a psychology of personality types and such words as introvert, extrovert, synchronicity (meaningful coincidence), collective unconscious, and shadow (the repressed side of our ego personality), was troubled by some of his patients (he saw up to eight patients a day for decades and analyzed more than eighty thousand dreams over his career); he could not fathom why they had a resistance to understanding (which he later saw as an instinctive defense mechanism); and, I have to admit, this troubled me also until I learned the reason why in Jung’s letter to Hans Schmid (November 6, 1914)  in which he related how a vision that St. Brigitta of Sweden (1303-1373) had that clarified this problem of resistance to understanding that plagued his practice, and his life.
 In his letter, Jung wrote: “In a vision she saw the devil, who spoke to God, and had the following to say about the psychology of devils: ‘Their belly is so swollen because their greed was boundless, for they filled themselves and were not sated, and so great was their greed that, had they been able to gain the whole world, they would gladly have exerted themselves, and would moreover have desired to reign in heaven…So the devil is a devourer. Understanding is likewise a devourer. Understanding swallows you up…Understanding is a fearfully binding power, at times a veritable murderer of the soul as soon as it flattens out vital important differences. The core of the individual is a mystery of life, which is snuffed out when it is ‘grasped’” (Selected Letters of G. G. Jung, 1909-1961, pp. 4-5).
The “psychology of devils” is the psychology of the ego, and ego has an insatiable appetite for life; that’s why ego can never get enough of life, and people. This is why we have a natural resistance to understanding, because understanding has a tendency to “flatten out vitally important differences and “snuff” out one’s sense of self.
In short, one’s ego does not want to be devoured by the devil (another ego), and we resist understanding because it preserves who we are. This is why Jung came to the conclusion that he did about the problem of resistance to understanding that hindered his patient’s psychic healing and his relationships with other people.
“We should be connivers of our own mysteries, but veil our eyes chastely before the mystery of the other, so far as, being unable to understand himself, he does not need the ‘understanding’ of others,” concluded Jung in his letter.
Ironically, ego is not our core identity, as Jesus knew only too well; which leads me to the dangerous theme of today’s musing—the ontology of who we are and who we are not, the being and non-being of our nature:  our inner and outer self… 

Why would I say to Penny Lynn, “It doesn’t really matter, because it’s all true”? Did I mean that every person’s opinion is true? Yes, that’s exactly what I meant. And this is the dangerous part of today’s spiritual musing, because it sounds like moral relativism which I deplore with a passion (see my spiritual musing “The Stupidity of Moral Relativism”); but when personal opinion is seen in the context of our ontology (the being and non-being of our nature), it makes good sense why we might believe that we are more right than others.
It took many years to come to this realization, but our personal identity is made up of the individuated consciousness of the energy of life that has been called by many names—Divine Spirit, Chi, Tao, Baraka, and Élan Vital to name a few; which means that our being is the consciousness of our essential nature (our inner self), and our non-being is the consciousness of our ego personality (our outer self) and which, as paradoxical as it may be, are both real because they are made of the same “stuff” of life. This is why I said to Penny Lynn that it doesn’t really matter, because it’s all true.
But this is an impossible concept to convey, and the only way I can possible give it more clarity would be by saying that Consciousness is One but has many levels depending upon its medium of expression, and when consciousness is expressed by way of our non-being (our ego personality) it is more opaque than when it is expressed by way of our being (our essential self); and at the risk of being annoying, let me quote something that the mystic philosopher G. I. Gurdjieff said that may put this spiritual musing into an even less opaque perspective: “To speak the truth is the most difficult thing in the world; and one must study a great deal and for a long time in order to be able to speak the truth. The wish alone is not enough. To speak the truth one must know what the truth is and what a lie is, and first of all in oneself. And this nobody wants to know” (In Search of the Miraculous, P. D. Ouspensky, p. 22). This is why man has a natural resistance to understanding: he refuses to see his own non-being… 

As we pulled onto Highway 12 on our way to Pizza Pizza in Midland, I said to Penny Lynn, “You have no idea what a relief it is to know that whatever people say is true in its own way,” which brought to mind something that I heard on Judge John Deed the night before. Judge Deed asked an expert witness in the witness box (an elderly medical doctor who was an authority on the subject of inquiry) if she thought that the point in question was true, and she replied: “At my age, I have come to see that there are many variations of the truth.” That’s what I meant when I said, “It doesn’t really matter, because it’s all true.” But what a dangerous point of view! 

***

Saturday, March 12, 2016

64: The Two Hands of Life


64
 
The Two Hands of Life 

“Adventure most unto itself /The Soul condemned to be;
      Attended by a Single Hound— /Its own Identity.”
                                                   
Emily Dickinson

It happened on Country Road 6, another perfectly-timed coincidence that confirmed the reality of the moment, a conversation that we were having on our way to Midland to pick up my weekend papers and a few items for the Spanish Chicken and Rice recipe that Penny was making for dinner; I was telling her about the poet Adrienne Rich who wrote something that inspired today’s spiritual musing: “A life I didn’t choose to live chose me.”
This radically different life that chose the young wife and mother of three children was the life of a lesbian poet activist that David Zugar in Poet and Critic described as “a life of prophetic intensity and ‘visionary anger’ bitterly unable to feel at home in a world ‘that gives no room /to be what we dream of becoming.’”
“Robert Frost meets Emily Dickinson in Adrienne Rich,” I said to Penny, but I had to explain what I meant by my insight into the lesbian/activist poet’s life.
This insight came to me the night before while watching an online video of a memorial tribute to Adrienne Rich shortly after her passing at the age of 82, the impression forming in my mind that she was a natural amalgam of Robert Frost and Emily Dickinson, and I said to Penny, “I’m glad I’m not going to my grave angry. That’s my gift to myself.”
“What do you mean?” she asked, intrigued by my comment.
“My gift to myself is that I’m not going to die angry,” I replied, with an ironic smile at the price that I had to pay for my gift to myself. “I’ve been doing some research on Adrienne Rich, and I understand now why she was so angry at life. That’s why I wrote Old Whore Life, Exploring the Shadow Side of Karma. I know her anger well, Penny. I was no less angry, if not a thousand times more; but I resolved my anger. Adrienne Rich didn’t.”
“How do you know she didn’t?” Penny asked.
“Her poetry doesn’t speak resolution. On the contrary, it speaks to the messy human condition, especially the life of women. That’s why she became an outspoken feminist. But hers is a strange story. Her father was a Jewish doctor who taught at Johns Hopkins University, and her mother was a Christian concert pianist who gave up a career in music for her husband. Her father encouraged her to read and write poetry, though; and she graduated with a degree in English from Radcliffe College. She married an economics professor when she graduated and had three children, but her marriage was so strained that she had to leave her husband. The same year she left him he killed himself, and few years later she moved in with her lesbian lover. Adrienne Rich experienced the whole gamut of a woman’s life: gifted young poet, housewife and mother of three boys, and confirmed lesbian; not to mention being Jewish and Christian. She had a lot of issues to work through, that’s what fueled her poetry.”
“We all have issues,” Penny said, with a wry smile.
“True. But some of us have more karmic baggage than others. That’s life. But it doesn’t matter who we are, unless we learn to resolve the two sides of our nature we’re always going to be in conflict with life. That’s the human condition. That’s what Adrienne Rich’s poetry is all about—the messy human condition. “The war poetry wages against itself,” she wrote in one of her poems. That’s why she was so angry. Robert Frost said, ‘Poetry grabs life by the throat.’ Adrienne Rich grabs life by the throat with her poetry, just like Frost; but she was also driven like Emily Dickinson to find her own identity. But you can’t find your identity until you resolve the two sides of your nature, and the only way to do that is to make our two selves into one, the inner like the outer neither male nor female with no hypocrisy—” 
“The hands of life!” Penny jumped in, excitedly.
“What hands of life?” I asked, confounded by her remark.
“Didn’t you see them?” she asked.
“No. What?”
“There were two gloves on the side of the road. One up and one down. The two hands of life, just like you were saying—”
“What a coincidence,” I said, and smiled as I always do whenever synchronicity speaks to us; and I turned the car around and went back to confirm what Penny saw, and there they were on the side of the road: two discarded white gloves, one facing up and the other down, just like the two sides of our nature—our conscious ego personality and our unconscious shadow self, confirming with symbolic certainty what I was saying about Robert Frost meeting Emily Dickinson in the angry visionary poet whose shadow lesbian life chose her to help resolve the bifurcated nature of her identity; and what an adventure it proved to be as Adrienne Rich explored the alluring country of her genderless soul! 
 
───

Saturday, March 5, 2016

63: The Mystique of Emily Dickinson's Poetry


 

63 

The Mystique of Emily Dickinson’s Poetry 

“This life is the way, the long sought-after way to the unfathomable,
which we call divine. There are no other ways,
all other ways are false paths.” 

THE RED BOOK
C. G. Jung 

Although I came to Emily Dickinson’s poetry late in life, despite having a copy of Emily Dickinson Selected Poems on my shelf all these many years, it wasn’t until I was nudged to read her poetry for a book that I was writing did my heart leap with joy when I discovered that Emily Dickinson was an intuitive knower of the secret way that she concealed in her poetry; and I went online and watched and listened to all the You Tube videos and podcasts on Emily Dickinson and her poetry that I could find.
I watched and listened to Dickinson readers and scholars and Professors of Literature and biographers of her life and I couldn’t get over how she perplexed them all to a person, including the pre-eminent literary critic Professor Harold Bloom who said, “She baffles us by the power of her mind.” But what they all failed to grasp, and with good reason, which Dickinson hints at in her poetry (sometimes playfully, sometimes ruthlessly, but always to protect herself), was the secret way of life that she had made her mindful path to her true self.
“My business is circumference,” wrote Dickinson in a letter, and by “circumference” she meant the fullness and completeness of her life, or what Jesus referred to as making the two into one: “For when the master himself was asked by someone when his kingdom would come, he said: ‘When the two will be one, and the outer like the inner, and the male with the female neither male nor female’” (The Unknown Sayings of Jesus, Marvin Meyer).
But this is heady stuff, and not many people want to go there for fear of how the world will react to the moral imperative of the secret way; which is why Dickinson wrote Poem 1263—and with characteristic irony, I might add—that one has to be as wise as a serpent and as gentle as a dove as Christ would say to reveal the sacred truth of the secret way of life:  

Tell all the truth but tell it slant –
Success in Circuit lies
Too bright for our infirm Delight
The Truth’s superb Surprise
As Lightening to the Children eased
With explanation kind
The Truth must dazzle gradually
Or every man be blind – 

          “Poetry is an act of the imagination that transforms reality into a deeper perception of what is,” said the American poet Adrienne Rich, a lover of Dickinson’s poetry; and focussing on the mundane reality of her reclusive life, Emily Dickinson transformed the simple moments of her daily routine into such a deep perception of the truth her life that she tapped into the profound depths of her soul’s purpose—“Adventure most unto itself /The Soul condemned to be; /Attended by a Single Hound – /Its own Identity.”
This is the attraction of Emily Dickinson’s poetry—the pursuit of her own Identity like Francis Thompson’s Hound of Heaven. Her poetry is her “letter to the world,” a map of her path to her true self, which makes it endlessly fascinating because every path to one’s true self speaks the sacred truth of the secret way, if one but have the eyes to see. This is why so many lovers of poetry get hooked on Emily Dickinson: her poetry speaks to the soul.
How she did it, no one knows (perhaps she revealed it in her letters, which I have not read yet; or maybe in one of her poems which I will look for  when I get her collected works), but Emily Dickinson awakened to the secret way and made it her life’s goal to realize her soul’s purpose. As she said, “My business is circumference,” making this the axis of her life which superseded all of her other interests; but why the imperative? Why the urgency? Why the drama? That’s what I’m exploring in today’s spiritual musing…
 
The curious thing about writing my spiritual musings is that they don’t always go where I expect them to, and although I was called to write today’s musing by an idea set free by one of Emily Dickinson’s poems, my spiritual musings have a mind of their own.
For years I’ve been toying with the idea of writing a spiritual musing on the “props” that people depend upon to support their self-image—stylish clothes, nice home, winter vacations, a never-ending supply of enervating status symbols; but the “props” that I was called to focus on for today’s spiritual musing were those “props” that Dickinson symbolized in one of her most esoteric poems on the moral imperative of the secret way—Poem 729:ell all the truth but tell it slant — (1263)
Tell all the truth but tell it slant — (1263)Thel the truth but tell it slant —
Success in Circuit liesToo bright for our infirm DelightThe Truth's superb surpriseAs Lightning to the Children easedWith explanation kindThe Truth must dazzle graduallyOr every man be blind —The Props assist the House
Until the House is built
And then the Props withdraw
And adequate, erect,
The House support itself
And cease to recollect
The Auger and the Carpenter –
Just such a retrospect
Hath the perfected Life –
A past of Plank and Nail
And slowness – then the Scaffolds drop
Affirming it a Soul – 

“House” is Emily Dickinson’s symbol for what psychologist C. G. Jung called “wholeness and singleness of self,” and “building” one’s “House” takes what Gurdjieff called “conscious effort” and “intentional suffering,” but making the inner and the outer into one self with no hypocrisy demands all the moral integrity that one can muster; and when one has completed what nature cannot finish and perfected one’s life, one can throw away the props because they have affirmed their soul’s purpose. But this can take a lifetime, if one is ready.
“Many are called but few are chosen,” said Jesus, addressing the hard reality of one’s evolution through life; and only when life has made one ready for the secret way will one hear their soul’s cry for “wholeness and singleness of self,” which Emily Dickinson did and shared in her “letter to the world.” But her “letter’ can be puzzling.
“Dickinson waits for us perpetually up the road from our tardiness,” said Professor Bloom, humbly confessing that to catch up to Emily Dickinson one has to know how to get there, which few people do; but the irony of  her poetry is that the secret way cannot be seen by those that do not live it. And that’s the mystique of Emily Dickinson’s poetry. 

───