Art

#25: Raising Consciousness Through Sound with Alexandre Tannous

So many elements of our human experience affect our consciousness, including sound. Classical music, indigenous forms of drumming, African desert blues, or the mere sound of silence produce different feelings and thoughts. It can shape our inner life in significant ways — in fact, awareness around how we consume sound shapes the way we create meaning and how we live our life.

Alexandre Tannous has been active as a musician, educator, composer, and an ethnomusicologist. For the past 13 years he has been researching the therapeutic and esoteric properties of sound. He has developed a protocol he calls “Sound Meditation” which uses specific sounds to help people tap into the self-healing capacities that we all possess. We discuss Gnosticism, the physics of sound, and how music is weaponized and used to hijack consciousness for religious and capitalistic agendas. Alexandre holds a Bachelor of Music in Theory and Composition, a Master of Arts degree in Music Education as well as a Master of Arts and a Master of Philosophy degrees in Ethnomusicology from Columbia University. His works are frequently performed in the United States, Europe, and in Asia. He currently works as a sound therapist, researcher and educator. 

Highlights:

  • How Sound Hijacks Consciousness
  • Therapeutic Properties of Sound
  • How to Incorporate Sound into Your Spiritual Practice

Resources:

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Full Transcript

Adrian:

Welcome to the show.

Alexandre :

Thank you. Very good to be here.

Adrian:

Yeah, maybe a good place to start… just give us a bit of a background of how you first fell in love with all these subjects that you’re so passionate about. Sound and consciousness. And all the things that you’re involved in.

Alexandre:

Yeah. Well, ever since I was a teenager I was attracted to esoteric knowledge, occult knowledge. And I have to define occult here because most people think automatically of evil and dark staff. No, not necessarily. Occult is simply the hidden that which is around but hidden in a way because people don’t have the right tools to perceive and understand it. And interested in meditation and eastern philosophies and the psyche and why the human experience is going on and so on and so forth. And one thing will always lead to another. And, but the most important element here is curiosity. I’ve always had the curiosity to know things. I didn’t know that they’re there to be known. Uh, of course it’s a long and tricky journey, treacherous sometimes. It’s part of the learning process. Uh, making mistakes is important that these mistakes should be perceived as a stepping stone toward betterment and deeper understanding, realizations and, seeking the truth. Yeah. And this grew over the years and still growing. I’m still a student of variety of different things that most people don’t give attention to. The things that informed me a lot and have been really fascinating for me are certain fields such as hermeticism, the knowledge of Hermes Trismegistus. Gnosticism, the body of knowledge that the Gnostics, those who sought Gnosis experiential knowledge. Nonintellectual knowledge. Embodied knowledge. Knowledge that come out of experience. That’s really important because, um, it also appears in other cultures, ancient cultures and systems. The Gnostics were the people who lived around the time of Christ, um, and sought knowledge. The prototype Gnostics were the scenes. But it’s also something talked about in Kabbalah, Da’ath, is intuitive knowledge as opposed to Yeda, learned intellectual knowledge. And Jnana in Hinduism and Rigpa in Tibetan Buddhism and so on. Other subjects I was interested in and still interested, theosophy the school of Madame Blavatsky. Anthroposophy, the school of Rudolph Steiner, even though he started as an Anthroposophist. Eastern philosophies as well especially specific schools, for example, the Vedanta schools in Hinduism and Dzogchen in Tibetan Buddhism and other esoteric and called philosophies and practices. And Rosicrucianism as well and certain secret societies. Although these have been, or it seems for the most part that they’d been hijacked by other entities and derailed because the fight at the end is about knowledge. Knowledge is the ultimate power. And then absence of knowledge is the absence of power. And as humans wake up, they realize the level of deception and trickery and corruption that’s going on on all levels, especially political and religious, just the usual hypocrisy that’s part of the human condition. And they’re waking up because they’re gaining this knowledge and this knowledge belongs to people and the knowledge went underground, it was preserved in a lot of these fields that I mentioned, but it was preserved up into a point where consciousness is ready to handle this knowledge and people are aware. And I think this is the time where this knowledge is coming back little by little but you need people to be less distracted and to pay attention to it instead of pop culture and stupid media that’s trying to frighten people and to create the inner instability because the manipulation is through entrainment. We can talk about entrainment later on. Yeah. So the search is still going. I love what I explore and it’s now became part of my life’s work. Um, I quit the things I used to do. I’m trained in music. Four degrees over 12 years. I wore different hats when it came to music. Making I studied composition and conducting performance music, education, ethnomusicology. But now I focus all my efforts to do sound research and scientific studies and fieldwork. And I work as a sound therapist, bringing this knowledge to people where one is being awakened from within. One experiences different non ordinary states of consciousness to understand the self. And meditation, contemplation, mindfulness also go hand and hand with working with sound. Yeah.

Thal:

You know, of course, it’s amazing. Your interests are so varied. But kind of two questions come to mind as you were talking. First, you know, when you’re talking about the esoteric knowledge, sort of the experiential knowledge, it’s like hidden in plain sight and as you said, there are a lot of distractions, I guess. I don’t know if we can answer it or I’m just thinking about like what holds us back? Sort of peeling away the layers of the veil. What is it essentially that’s holding back people, you know? Like I know I’m thinking about fear, but I would like to hear your thoughts around that. That’s one question. And the other one is, um, you know, the fact that you are so multifaceted and interested in all these different types of knowledge. What early experiences in your life, was there a certain moment or like an insight that came to you at a young age or an experience that you’d like to share that sort of initiated you in a way?

Alexandre :

Yeah. Um, so yes, fear is the number one element that holds people back. Um, but also fear manifests in various ways. There’s some reticence and some holding back in us realizing who we are ever since the quote unquote fall out of Eden, whatever that story is really about. Where humanity, the human being lost the God, the connection to God, God within, not God outside. I completely disagree with the Abrahamic understanding of the divine. There is no divine outside. It’s a trick. So there’s something within us that does not want us to realize who we are. There is a fear. There is hesitation, but there’s also attachment to the material world. Um, in Hinduism and Buddhism, they talk about Maya, which is the state of infatuation with the material world, with the changing world. And um, we lost who we are in the dream. It’s very important to start to create an analogy here. A dream is like this reality when we fall asleep, for the first few moments we are aware that we are falling asleep and we starting to dream. And some people can control that by doing lucid dreaming on demand. It happens to every person let’s say the person wakes up in the middle of the night, then they go to the bathroom and if they stay latched on that dream, they can hop back on it and continue it. But in the first few moments, few seconds or a minute or two, they’re aware that they’re dreaming. But then as they go on, they lose the self in the dream. They lose who’s having the dream. They lose the fact that this is a dream and it’s not consensual reality and they’re not aware of to what extent and how this dream replaces completely consensual reality up until they wake up again. Whether to go to the bathroom again or to wake up in the morning. And then they realize, oh, that was a dream. This is consensual reality. This reality seems to be working in a similar way where, um, we don’t really understand what reality is. We don’t understand how the psyche, the mind, can create reality, that is, uh, similar to the stream and sometimes could be even more powerful than the dream itself. And, um, when people do Shamanic experiences and take psychedelics, exactly the same process happens, is that they live through a dream, the visionary state that is, that can have an aspect that makes it seem more real than reality itself. So this requires some attention. How can this happen? What is reality? So we become deeply engaged in the dream and invested in, especially when we take our emotions, feelings, and thoughts seriously. And this is where the suffering comes from, is that we’re taking things too seriously. People who are experiencing depression or severe anxiety or PTSD, there’s a different flow of chemicals that happen in their body and that becomes the new trip. And there will be great attachment to the new trip, if we can call it, which is, well I should preface here that feelings, emotions and thoughts and sensations all are induced by chemicals and endogenous chemicals that are secreted in the body. And we run on chemicals. It’s really the human experiences is a human trip and all we do is change it. So we can become addicted to certain things. And that’s why you find a lot of people who are angry all the time. They don’t enjoy being in group and they’re attached to being angry or being sad or feeling self-loathing and so on because of the attachment to the chemicals that their bodies secreted. So the chemicals in the way we invest our energy and we pursue them, that ends up by creating form of reality. And uh, we become attached to that. And that’s the only thing we know and we tend to shy away from that which we don’t know. So if you consider all of these things, then uh, you realize to what extent it’s easy to perpetuate this sense of loss of the connection to the divine that’s within and carry on with life as it’s being fabricated through form of entrainment. Entrainment is when we’re playing music and music starts to affect us and we start to move and sync with it even when we’re not dancing. Entrainment is when people watch a film. And the music in the film is affecting people’s reception to the visuals and the dialogue. It’s very, very important. I wrote for film music and I know how important that is. And also in commercials. Why? Because it changes the inner processes, the brainwave cycles, the heart rate variability, the subtle energy and every aspect of being. Sound, music is immensely powerful when it comes to entrainment because you’re dealing with physics. And the universe is ruled by the laws of physics. We don’t give so much attention to the extent in which consciousness is ruled by the laws of acoustics, a specific branch in physics that deals with the study of sound and vibration. And that’s why within sound and music and all sorts of ceremonies, whether they’re religious, Shamanic, traditional, spiritual, mystical fields and so on and so forth. So we can be kept in this dimension and not have to follow to what we came here to do, which is to unravel the nature of being and to understand who we are. That’s something that people used to do in matriarchy. Um, and they understood this complexity that’s within nature. And there was no science back then. There was natural philosophy. Schools of natural philosophy, which science came out from that. Science suffered a huge setback, became reductionist, materialistic. And then we lost this connection to understanding the value of the mathematical systems that we use to understand the nature of being Fibonacci Series, fractal geometry, the relevance and the importance of Phi. And the most important one is the harmonic overtones series that has always been associated with the creation of the universe. With the tool which gets you to find what God is and where God is. We can talk about this later. So when you consider all of these things, then we can on a deeper level why we’re so attached to being in this dimension to being in this reality. And especially that’s being perpetuated. There is media and everyone’s trying to sell us something and trying to get us to buy things that we don’t need. Consumerism is big and you know, it’s easy to become addicted to these things. Why? Because of the literal dopamine reward when people buy something and you know. Shopaholics do exists and there’s a reason why they exist. Um, mostly because of altering this human experience. Our actions, feelings and thoughts alter the way the body runs on chemicals and that’s what constitutes reality. So, um, we are afraid of realizing the self. There is a sense of fear, hesitation, but also there’s a sense of manipulation and loss and that’s contributing to this. Now what’s changing in people is that they’re getting more and more clues and there’s something growing within us that is creating this more serious than ever a paradigm shift, I believe. And it’s, uh, coinciding with things falling apart on political level, religious level. People are losing faith in book religions. People are resorting to archaic revival, you know, Shamanism and traditions and uh, eastern philosophies, meditation, Yoga or working with sound, taking psychedelics and so on and so forth. Uh, I have to say that not all the time is being used in an efficient, thorough and sensible way, but that’s the human condition. You know, it’s not always optimal and, and uh, we can still be manipulated even though we have serious endeavor to achieve these things. Nonetheless, consciousness has the power to circumvent all of that and still gain a higher and higher ground. But one needs thorough attention to the energy that’s being used to the attention to will awareness to curiosity. The totality of the mindset, what we bring to every experience and to pay attention to the phenomenological aspect of the experience.

Because that is at the end what is needed. The individual’s faculty, resources being invested in something that’s going to make a difference. There is cognitive dissonance though that can hold the person back. And for the people listening, if they don’t know what cognitive dissonance they should look at it, which is basically, if someone tells me something that’s so far outside of what I believe in, what I’ve known, uh, even though that’s a more accurate truth or an upgraded version of the truth, I may reject it because it makes me few so threatened. So that’s serious. And these techniques that are used in a weaponized psychology, weaponize anthropology, weaponized sociology, weaponized music, weaponize faith, and all these things that people tend to become interested in are being used against them because of cognitive dissonance and other faculties that are based on ignorance. And what is the ultimate point here? Well, we’ve derailed because we started prioritizing profit over consciousness and that caused us to become attached to money. Money is a symbol of power, a symbol of survival and safety. And when you have cultures that are promoting reptilian brain interaction, that is, they do that because that makes money. And keeping the, keeping people on the couch, watching the news and the reptilian brain, which is the inner most part of the brain that’s responsible for fight or flight and running the body as a machine without the person having to have the awareness to do that. Then the body becomes a slave to the reptilian brain that wants to protect the person and they become addicted to news because they think that the more they watch, the more they’re being informed in keeping themselves safe and money sings well to that. So at the end we ended up by having completely different relationship with the hardware in the body, pardon me for using these terms, but I do that on purpose. So the computer is now not using the entire parts, but focused on specific parts were mostly left hemisphere these days. We rely so much on education and intelligence and less so the imagination, which is what the right hemisphere deal with, um, imagination and inspiration, the feminine side of the brain versus the left brain being the masculine. So we’re mostly running on left brain with a lot of reptilian brain action. And that creates different reality. And this is what’s causing the big fork on the road now where humanity is starting to become split in two halves. And it will become more and more so. In one part, humanity is waking up and resorting to things that really reveal the true nature of the self, of reality, of the divine within. The archaic methods to seek holistic experience, integral discovery, um, and um, you know, pro-organic farming, permaculture and no GMOs and all of the stuff. And then the other part, the other part of the fork in the road is people are going on with the status quo and think that, oh, things are improving because now we have technology and AI is gonna make things much easier and cheaper. And not thinking of the consequences of how much the dehumanization is going to happen in the Trans-humanistic agenda behind all of that. And, um, the, the danger of having AI that you cannot control and it’s going to upgrade itself and design itself. So it’s a very, very, uh, critical time in humanity. Um, and we can go deeper into this if you want at a later point.

The second question, what made me become interested in all of this? Well I grew up in war in Beirut and parents who immigrated to the states. So I lived through a lot of violence and terror and that made me ask questions that you know, a young person would not usually ask from an early age. And to demystify and the nature of suffering and the madness that can, um, affect people and people start to kill each other over either who’s God is more merciful or which way is best to worship that same God. That’s basically why book religions and the denominations and sect within them, whether Protestant and Catholic, Sunni and Shiites and so on and so forth, kill each other. Basically they’re killing each other over who has the better method to worship Jehovah. And the level of fingers go so far that they think that Christians or Muslims like, oh, these Muslims, I mean Christians or Jews think that, uh, let’s say, Allah, the name of God in Islam is a different God. No, it’s not a different God. It’s the same Jehovah God. So there’s a very deep level of ignorance. Basically what’s what I see happening here is that the same old methods is being used but on steroids and rocket boosters because finding God, understanding what God is, where God is is something that we are encoded. Then we need to find that. We came here to understand that. Well that is being used against people and their emotions are involved. And of course then if we have a person who is ignorant enough and passionate enough, of course this person is capable of killing him or herself, uh, blowing up themselves to kill a few people, few innocent people, uh, they come from a good place, but it’s causing terror. So who’s at fault? It’s not the person’s ignorance. I mean ignorance is ignorance. Uh, it’s those who are manipulating these people and fuelling divide because that’s how you bring humanity to it’s knees. Divide and conquer.

Thal:

Yes.

Alexandre:

In any method, whether religious, socio-cultural racial, and sports teams and you know, people kill each other over at the end of certain football games in England for example. Right? Being trampled and hitting and beating each other. So, obsession!

Thal:

It’s such a, like as you’re talking, I’m just, the word paradox keeps coming up. It’s such a paradox. Our human condition. Um, and just, you know, speaking about like your background and I’m just thinking about the Quran. Like there is a verse in the Quran that talks about “Al-‘Ilm Al-Ladunni” which is the experiential knowledge and that that knowledge you can, it’s something that you just is that is just placed in the heart. It’s not an intellectual, quantitative thing. And it’s funny because that same book is used for other interpretations and the more dogmatic like fear based interpretations or whatever. Um, I’m also thinking about like music and sound and the therapeutic aspects of sound, which is, you know, the main part of your work. And similarly, you know, it’s, you know, I’m just going to share this like a lot of the dogmatic interpretations of Islam, some of them have actually said that music is just not allowed at all. Like just avoid music completely, which is insane considering even historically within the Islamic culture, um, you know, there’s someone like Al-Farabi. And there’s the hospitals in Andalusia where the mental health institutions where they were playing music as a, as a form of therapy. So yes, please dig in, go deeper, whatever you’re saying, I’m enjoying it.

Adrian:

And maybe at the same time, if you can share with listeners how, how is sound therapeutic? Like how if someone’s just hearing this for the first time, can you share what’s happening to consciousness and what is sound? Are we talking about instruments and singing? Like there’s, I’m sure there’s a lot of difference in between, you know, within that category.

Alexandre :

Yes. Yeah. Well, this is all stuff I can talk about for the next 10 hours.

Adrian:

Amazing.

Alexandre:

So I’m going to make it succinct and but yet packed with info. So yeah Islam uses music, but it does not call it music. That’s the curious part. And Adhan, the call to prayer, is not considered to be music. Um, and um, well what’s music again? So, um, I can’t tell you why it’s not called music, why it’s considered to be blasphemous to call it music. But, book religions did use music tremendously. And if I may say, this may sound blasphemous to a lot of people, especially religious ones. I don’t mean any offense to anyone. I respect people’s faith but I also know that in this faith they’re being tricked to believe that they’re on the right track where actually not completely so. Well Abrahamic religions Judaism, Christianity and Islam and all the denominations, they do offer wonderful teaching and things that can help humanity. But at the same time, at the end, it’s about hijacking consciousness and misleading people. Whether this came to be out of ignorance, out of deliberate action or both combined, I can’t tell you. There’s evidence of all the above. So music is used to unravel consciousness when you go inside any church, especially Greek Orthodox Church because in Christians, the Greek Orthodox Church use music the best. Why? Byzantine chants that are used in Greek Orthodox church are a mixture of classical Arabic and classical Turkish music. It’s when Constantine invaded Istanbul and became Costantinople book, um, he used the music that was going on around which was Arabic and Turkish and they’re both very similar on the classical level at least. And used as part of the church. When you listen to this music in a secular environment, it gives you an altered state. Why? Because… This is a lot better. I’m going to say it shortly… Because the notes that are being used in the modes, modes are like scales, succession of different notes, have different mathematical ratios between them. They have different frequencies and these frequencies are closer to the tuning of the notes in the harmonic series. We’ll talk about that later. Harmonic series is the blueprint for sound production. Um, and it’s responsible for the tone color or timbre. All harmonic systems come from the harmonic series, the place from where the concept of harmony came up from, which is mathematics at the end. Tt’s considered to be the most sophisticated of all of these intelligences, uh, that, that we measure using mathematics. Pythagoreans told us that it’s not mathematics that created the universe, mathematics is what we use to measure that intelligence. What’s there is fields and phenomena systems and patterns. So talking about Pythagorean knowledge here, the knowledge that Pythagoras brought to Europe and Plato and Aristotle and Socrates were his followers, a little over a hundred years later. In Byzantine chants, and the notes that I use. And similarly also in Quranic chants, adhan, call for prayer, you’re using frequencies that are closer to the tuning of the harmonic series notes, which is the place where harmony came from. And harmony is a concept that exists in mathematics at the end when we listen to music or the harmonic series, when you listen to a gong being played or singing bowls, you’re listening to the audible side of mathematical ratios. The mathematical ratio lays between two notes in the musical interval. If you take C and G, for example, that’s an interval of a fifth because it’s C, D, E, F, G, one, two, three, four, five. It’s a three to two ratio. C to D is a nine to eight ratio and so on, so forth. So harmony is audible mathematics, audible mathematical ratios to be precise. When you create a musical system or a chant that is based on these pure tones, uh, it’s going to alter consciousness, just like a normal sound bath or a sound healing… two terms, I avoid using because they’re gimmicky and they don’t give justice to what is being done here. I like to call it Sound Meditation or some therapy sound journey, whatever it is. Something that would indicate that the individual is doing something. Healing is not happening just like that. So, um, they create transcendental, introspective, euphoric state psychedelic states sometimes. So they alter consciousness. These are the same notes that are being used in church, in Judaism, in Cathedral, in mosques. And if you take this out of context, you have a very powerful use of music that is being used in a specific place along with incense and church bell, which has all overtones and golden mean, golden ratio in iconography, in fractal geometry in the ceiling in the mosque and all of these things that lure people deeper into the faith thinking that God is here. Well these are things that humans looked for and understood in matriarchal period. Matriarchy to me, is not that women were more dominant than men. That’s a caricaturesque understanding of it. It’s basically where people, men and women lived in harmony, in equilibrium with nature, with all living things and they understood the power that nature has to ultimately understand who they are to nature, what is nature to humans and where God is and what God is. This was appropriated by Patriarchy and by book religions. And they were expropriated. We know that the early Christians, which is the Roman Empire really continuing to exist under the guise of Christianity. Again, no blasphemy here to the good believers but this is what it is. Seems like it’s a business that hijacks consciousness by using very powerful tools to lure people into deeper faith thinking that God is here. It’s just the labeling that’s wrong. When you expose someone to these things in a church or any other Holy House on these big book religions, you’re going to get the same thing that you do as if you’re doing it in the cave or out in nature or in any other context because everyone does this except here it’s being done in a specific set and setting and the label is different. So people leave the church, the cathedral, the mosque, the temple, feeling elated. The problem is that someone put it as “this is God here. God is here. Come back again.” You get a repeat customer because we’re programmed to understand who we are through music and unravel the nature of being because of what sound, harmony and music does to every aspect of being. It alters your consciousness. It puts you in elated states through entrainment basically. So there is a trickery here. Is that something that happened through ignorance or deliberate action or both? Again, there’s clear evidence to me that all the above are true and it’s not just ignorance. Um, so, um, so sound is often used in a very particular way to get a specific result. That’s what you do when you create music for commercials or when you go inside a store and you hear a specific music that put this type of the prototype clientele to spend money to be in a good mood, to spend money. If you go to teenage clothing store, you’re going to hear different music, then you go to Jewellery store or so on. That’s functional music. It’s used all the time in commercials, to put people at ease through what? Through form of entrainment so that there can be more in the mood to spend money and to spend more time to feel in the mood, uh, as opposed to when you leave. They leave the store and there’s the hubbub of the city and the noise. And so there’s a level of deception here that’s being used without people knowing that you can go very, very far with this because that’s what a Shamanic experience is about. To give you an example, if you do an experience with a Shaman in any tradition, they’ll give you a plant, usually psychedelic that knocks you off of baseline reality. And with you surrendering, allowing, trusting, accepting, you believe that this Shaman who is a professional who’s job is to hear you using plants, spirit, quote unquote. And using their ancestors and they’re guiding spirits and the power animals. This is all stuff that we in the west talk about and we call the subconscious mind, the collective unconscious, the psyche, you know, and the unconscious, the conscious, all of these things. In the East, they call the Shiva, the Shakti, the Atman, the Brahman. It’s the same thing. So you see how ignorance manifests to a level where it creates different reality to the individual without the person knowing that. Now as the person is going through the Shamanic experience, experiencing that sacrament, whether it’s Ayahuasca or San Pedro or you know, Iboga or mushrooms or Peyote and so on, whatever grows around in the region, um, they receive visions and sound is being played to guide them in the process and the olfactory stimuli is used. Um, so could be Palo Santo or sage or kopa and other, you know, olfactory agents to help the person surrender and let go so that they, they allow the work to happen. But what it is causing here is an unfolding of the nature of consciousness in the visionary state. So a similar version of that happens in church when the priest gives you a wafer or sacrament, it’s like handing you the Ayahuasca cup, the Shaman, and sound is played in a church to put you in the mood, the congregation, electromagnetics between people. The music played in a perfectly acoustical space because there’s connection between the architecture of the space and sound. Because sound reverberates on walls and ceilings, and so the space has to be, has to be optimal for the acoustics to be great. That’s a known thing in concert halls and so on. So and there is a iconography. There’s dazzling visuals that communicate the mathematics of uh, of God. If I can see the math of God is divine mathematics that we’re attracted to. We’re interested in. It communicates something defined, something sacred because of where it takes us. To me, that’s where sacred is. It’s not the sacred outside of us. It’s what that sacred thing, whether it’s a mushroom or sound, where it takes us, that’s really what’s sacred. And now people are being so flippant with saying sacred, this sacred that, and then the next thing, they lose the true definition of what sacred is. At the end, everything is sacred. But when people are distracted, they’re lacking the knowledge, then they’re not going to have the deep understanding what is really, truly sacred? Why is it sacred? What’s in it that is sacred? So people don’t have the time, the energy or the skill to really investigate these things by being scrutinizing and being persnickety about the meaning of a word. The power of word, which is sound. Again, language creates reality. So I hope I covered your questions Thal did I? And Adrian.

Adrian:

I just wanted to mention just speaking of acoustics, so there’s a little bit of, um, I don’t know if there’s another mic that’s rubbing on a shirt. It, we’re just getting a lot of, um, friction as you’re speaking.

Alexandre:

Oh really?

Adrian:

Yeah. Yeah. So I don’t know where it’s coming from.

Alexandre:

The mic is not touching anything. Maybe the cord? Is this, maybe it’s the cord perhaps?

Adrian:

Yeah, maybe the cord is also picking up. Is there a mic in the cord as well or?

Alexandre :

No.

Adrian:

Oh, okay. Okay. It sounds better right now. Yeah, it was just while you were speaking.

Alexandre:

I’ll be immobile then.

Thal:

[Laughing] No. Because you are so, um, uh, connected with what you were saying and I think your hands was moving and the cord was moving into the microphone is very strong and it was picking up. Yeah. But um, yeah, we’re enjoying the depth of the conversation. I mean, um, what an honor. Like I, yeah, I I want to know more like about the Fibonacci, about the like all of it, really.

Alexandre :

Yes. It’s very important and that’s, this is something that’s surfacing more and more again, this interest in sacred geometry. Um, uh, the way intelligence manifests in mathematics. We measure intelligence by measuring the value of this mathematical systems. Phi or the golden mean or the golden ratio, Fibonacci series or numbers, fractal geometry. The harmonic overtones is the one that has been considered to be the most important and often associated with creation with God. Now you asked another question, Adrian, it was about sound what is sound?

Adrian:

I was just also curious the difference between like instruments that produce those harmonic overtones versus singing. If someone’s chanting, I imagine there’s another way of producing the sound through vocal cords. Is there a difference on consciousness when it’s listening through the instrument or, or is produced through yeah. Through, through singing or chanting or mantras or…

Alexandre:

Yes, certainly. So I’m going to move around to get some instruments to demonstrate a concept. But, uh, so the overtone system is one that is so important, as I said earlier, because that’s the system that gives us, um, the tone color or a timbre, which is the difference between our voices. Um, the difference between various notes also is caused by various notes played on different instruments caused by overtones. So when you listen to a note, that note is not just one thing, it’s predominantly one thing, one note, one frequency. We call that the fundamental tone or fundamental frequency. In it, there are tiny auditory pixels that they’re not always audible, but their job is to color the tone. If the three of us sing one note the same note “ahhhh” and it’s going to sound different because every person has different overtones. So the overtone series, harmonic series is one that goes on to infinity and has specific intervals and it builds on the fundamental frequency. So “ahhh” is a fundamental tone. If you were to use specific software to analyze the spectrum of my voice, you will find various horizontal lines. Um, the lowest one, the fundamental tone would be the thickest most pronounced that within it there’s the overtones they’re so faint that they may seem to be completely inexistent, but they actually are there except the fundamental tone is greater and it overshadows these overtones. And, um, the value here is that when we use instruments such as gong, singing bowls, discs, bells, overtone singing, I’ll demonstrate in a bit to bring out this overtones to level where they’re clearly audible. And that changes everything. Why? Because the individual now is hearing this magic that’s in sound, although they’re listening to notes, but they’re being exposed to pure mathematical ratios. What binds the notes and the harmonic series together is an infinite series of harmonic, mathematical ratios. So, uh, to bring out the overtones in my voice from this note “ahhh”, I would have to sing it out, but creating a different conditions of physics inside the buccal cavity. The buccal cavity is the area that starts right above the vocal cords up into my lips. And this is a specific size and we have different tone colors because we all have different variables. Let’s say Thal your vocal cords are smaller than mine and Adrian and for sure they will be smaller. This is why women have higher pitched voice. You know, women can sing in soprano, mezzo soprano, alto and men have tenor, baritone and base, sometimes counter tenor, which is made out to song in falsetto, because the vocal cords are thicker or thinner, bigger or smaller. But the throat might be wider, um, the uvular is more protruded than usual. The soft palate is bigger than usual than someone else. If the tongue is bigger and the teeth, all of these create different conditions that eventually give the individual his or her specific tone color.

Right? And um, now I’m going to sing that same note, but I’m going to move my tongue inside the buccal cavity to open and close this space so that I can naturally amplify the overtones that are in my voice. By doing that, I’m creating different conditions of physics called Helmholtz resonance and then I can amplify naturally these overtones that are in my voice but one cannot hear them because the fundamental tone is so loud, it overshadows them. And when I do that, you will hear the fundamental tone, which tend to be most pronounced and upper notes that would be changing one at a time based on what I do with my tongue to open or close it more. And that’s what people do when they play Didgeridoo. They play brass instruments, trombones, trumpets, flugelhorns, and tubas and French horns and also wind instruments. It’s the movement of the tongue also embouchure which is the totality of that. How wide or small the opening of the lips are, the velocity of the air and the position of the tongue inside the mouth. That’s very important for music playing. And people use that as well when they’re doing any form of overtone singing, throat singing. It’s done in a variety of different ways. The Tibetan Buddhist monks do it in a more guttural way. Tuvans do it different ways and Mongolians and so on and so forth. So it sound like this: “hmmmmmm”.

Adrian:

Wow.

Alexandre:

This is what I believe the primordial Om or Aum is trying to communicate. Om is not “om” even though it’s often chanted and written like that, it’s “aum”. But it’s not aum either. It’s what “aum” is referring to. “Aum” is referring to the opening and closing of the buccal cavity. “Aaauum”. You start with open and you close the mouth. By doing that you’re going through all the vowels. And the shades between them and these change the formants, that’s concept in physics. People can look it up. It’s too long to explicate here. Basically when we speak, we speak in vowels and then consonants come and add another layer, another action to the vowel. An example of that is Eee. E. And if you say “D” Dee. There’s the tongue is being involved now touching the back of the upper teeth. And the little bit the gum. And “T” tee would be slightly different interaction. Pee, now “P” is involving involving lips. So all of these are variations with slight addition to what “E” is. So what you’re doing here, you’re creating various packages of overtones, very specific dimension of the package of the overtones that’s coming out. The vocal cords are buzzing and the buzzing is being amplified in the buccal cavity and it’s coming out as language, but it’s at the end overtones. So “Aum” is pointing the finger, “Aum” the primordial “Aum” that created the universe is pointing the finger toward sound once again. But that’s not anything new. We’ve heard that from a variety of different places. You know, aborigines in Australia tell you that the universe was created with two songs. And Ancient Egypt will tell you the universe was sung into being. The word that created, you know, in the first sentence of Gospel of John and the word was God.

The word here is a mistranslation of the concept of Logos. Logos is what the word was when the Bible was brought to Ancient Greece. Logos is a ratio, is reason. So Genesis is not telling you how God created everything a day at a time and rested on the Shabbat, the seventh day. On the first day, God said, let there be light and there was light. What I interpret this now is that you become God when you learn how to create with your words. That’s really what the message is. So this comes from variety of different angles. Sound creates reality. Sound is the creator of the universe. Sound therefore is God. Or you can use sound to understand where the God is within. And that’s why music is used in all Shamanic traditions and all mystical sects, in eastern philosophies and religions book religion, ceremonies. Why? I’m going to demonstrate the concept here. So I’m going to play chimes, two different times with different tuning. These are called Koshi wind chimes, which is fire, but the notes and the harmonies involved have nothing to do with these elements that are just arbitrarily named like that. So when I play the chimes, you’re going to hear different notes. The chime itself is the logos. The logos is the unknowable. The logos is um, the metadata that language expresses. The logos is the feelings, emotions and thoughts that are within us that are in sensations and visuals. Whatever we communicate via language. First it’s in an abstract form. And then when you speak about it using words, in this case, when I played the chimes, you’re going to hear notes. The notes become… and that is the harmony in the logos become the ethos. Ethos is the distinguishing quality, the personality, the character, the beingness, the allure, all of these things of an instrument or person of the company or whatever entity we’re talking about. When we listen to the ethos of this chime or any speech, it creates reality within us. And that is Pathos. Now keep in mind that this is not how these words are defined in, you know, various traditions. I’m defining them with a twist here based on my own research and own understanding, because you can read the whole, the entire book about ethos and logos and still not know what ethos and logos are about. We’re talking about big words that are part of the fundamental structure of reality along with pathos, I mean along with mythos. But we’re not going to address mythos now. We’re just going to concentrate on logos, ethos and pathos. So words creates reality in the ears of the listener. It creates reality inside of you. Just like now I’m talking about things, and the listeners are fathoming internalizing, visualizing, but they’re communicating information. It’s a form of reality. So I’m going to play this logos and ethos coming out of the logo is going to create specific sounds. And then we’re going to talk about this later. And these sounds that people feel inside of them best is to listen to it with eyes closed to focus on the auditory aspect. That would be the pathos.

[Koshi Wind Chimes] So many people describe the sound as being lighthearted. There’s a sense of awe, curiosity, happy, um, whimsical, looking outward, it’s joyful and so on and so forth. So that’s, that’s the pathos that was created in people. It’s pretty universal. People, various traditions, people with musical experience or not all tend to use these words. Compare it to the second chimes, which is a different logos. And when it speaks, it has a different ethos. And when people listen to it, it creates a different reality. A different pathos.

[Second Koshi Wind Chime] So this has more of pensiveness, of introspection, the sense of yearning and nostalgia. Um, gentle but healing, sadness.

Adrian:

Mystery for me.

Alexandre:

Mystery, contemplative, and we can add more and more words or visuals and sensations. It doesn’t have to be just words, but you see what creates reality. You see how sound can create reality. If the person is very attentive and getting their mind out of the way and not quickly labeling things. But wait, wait, wait, feel it, feel it. And then choose carefully the words. And this is where miscommunication happens. That people are not always careful with how they speak to really bring their ethos out. And, and we’re becoming more and more sloppy now with words. And there’s a lot of speech disfluency um, and inaccurate words. And even people using the wrong inflections, we sing the words differently now. A lot of redundancy, repetition or even, um, talking in an ascending tone, like that and repeating it over and over. And you know, this is so common these days. It’s not really singing the words correctly. We don’t just speak words, we sing words all the time and this is the most important part. And that is something we’re losing because of the high reliance on texting and emailing. So you see how technology, when it’s mishandled. I’m not against technology. I’m against technology being used in a way that can jeopardize the existence of a human being and modify humanity and take away the humane elements that are within us. We sing language, the inflections, the changes in the tempo, the articulation, the emphasis on words, syllables, the changes of the tempo of the speech, the dynamics, how loud or soft, the silence between the words, how gestures and grimaces and body language in general aligns with this. All of this is adding to the context and emojis are not going to replace that at all, at all. We’re losing a very important part of speech that creates reality. And the speech disfluencies especially “like”, and of course when I mentioned these things, I have no judgment to people who use it, but it’s indicating a lack of self awareness. There’s really no need for 10 or 20 “likes” a minute. We’re making great effort in doing something, saying something that has absolutely no value. On the contrary, it’s causing the person listening to sift out all the likes that are not needed for meaning to come to place. So we should take this stuff very seriously because that can change the human being. This is trans-humanism, which has a very old agenda is didn’t just start now. There’s clear evidence that it started in the forties. So, um, so sound is very, very important and what human beings are resorting to is sound as we know, you know, sound therapy or sound gong bath and sound healings, vibrational healing, whatever people choose terms.

I highly encourage people not to use any gimmicky terms, but use something that indicates that the individual is doing something. That’s why I use Sound Meditation, which is not term that I coined. Yes my website is soundmeditation.com. That was gifted to me because I had soundmeditation.us and anyway, uh, but I’m not promoting it. No, because it’s indicating that, well, if we don’t talk about anything, uh, you know that you’re doing something if you come to Sound Meditation. And, but we should say some things, we should give people the tools and create a protocol so that people are tapping into the self healing capacity within us. It’s about that. It’s about using sound and other stimuli to create the conditions for healing to happen. That’s also entrainment. Except here we’re doing it in a positive way.

Thal:

Yeah. Um, you know, as you’re talking, I’m thinking about a few things. Um, so I’m thinking about noise pollution.

Alexandre:

Oh yeah.

Thal:

And I’m thinking about the distraction of… In fact, we have so many sounds right now, like you said, and um, you know, like pop music, you know, and I’m trying hard, like this is not to be judgemental. I’m just really, um, trying to, um, uh, connect to what you’re saying. Like I’ve, I went to a 10 day silent meditation, the one time I went in my life and it was so amazing to be able to sort of, um, go on a fasting from the noise pollution.

Alexandre:

Yes.

Thal:

And I remember when they would, they would beat the Gong for lunch time, the sound of that Gong was everything. It was, um, sorry, something happened to Skype. Okay. Yeah. The sound of the Gong was so delicious and it was so like, it was, it tasted like honey and

Alexandre:

[Chuckle]

Thal:

Yes. And then at that point I was like, wow. Like we do need discernment when we’re choosing who even to listen to.

Alexandre :

Yes,

Thal:

And the artists that we’re connecting with, like the music that we’re listening to. The state and the condition of the artists that singing will transfer through what they’re producing. I mean, what, what are your thoughts around that?

Alexandre :

Yeah, that’s very important. So this is called synesthesia. When you hear something and another sense becomes involved in what you’re listening to. The senses are bleeding into each other. Some people are natural synesthete. They see hues and colors when they listen to pieces in particular keys. D minor versus g major and B flat minor and so on. Some people see shapes when they hear numbers. Um, some people smell things when they hear specific words or see colors and so on and so forth. And when people take psychedelics, uh, this happens where the psychedelic that they’re taking causes them to see visuals in their mind’s eye with eyes closed, uh, upon hearing specific sounds. And that’s what triggers the visionary state. Why? Because the brain that does a variety of different things involved in reality. The brain is a transducer of consciousness. It receives consciousnesses. Transduction is when you change the state of something. For example, when you turn on a radio and you hear music, clearly the musicians, I’m not in the radio. The radio, the transceiver is transforming a transducing frequency to audio. A TV set gives you audio and video. So the brain transducers consciousness consciousness is not all made in the brain. It’s non-local. That is from locality, Bell’s nonlocality. Um, and uh, the brain also filters reality because there’s so much information out there. It needs to be confined to specific things so it filters a lot of things out. And also indoctrination and conditioning has a lot to do with what is being filtered out. And this is how a lot of nascent capacity within us becomes dormant or inexistent. Uh, the brain also, um, uh, tweaks reality, judges it. So sound affects the brain, the entire body that is involved in the creation of reality. That’s what really is at the end. That’s what music does to us. And that’s how entrainment can be effective. Human being is not a completely autonomous person. It’s always imbued by external sources. So that’s why people must always pay attention to their diet. The diet to me is not what people eat, it’s what they listen to. Music or speech or news is what the films that they watch, documentaries, they watched the commercials they watch or they become exposed to even just, um, commercials in the street, the noise pollution, all of that becomes part of who we are. And it wreaks havoc on our awareness and especially when you deal with noise pollution. It’s so detrimental. Noise ,sound is also used in military application. We’re not going to cover that because it’s a whole thing by itself. So, um, people think that they’re sovereign, that they can decide. No. It’s always, we are product of who’s around us, friends, acquaintances, colleagues. Other people’s electromagnetics. Um,EMF’s and all of this stuff becomes part of the human consciousness because of how it secretly, inconspicuously impacts the individual. And we are being changed by these things more and more. So we’re losing sovereignty. We’re losing, uh, so many things because of entrainment. So we need to be extremely careful. Inform ourselves of these things and not to dismiss them as woo woo and conspiracy stuff. No, no, no. There’s a lot of stuff that’s really valid and impactful.

Adrian:

Yeah. There’s so much I want to ask, but I’m also realizing that we don’t have all the time in the world. So, um, at this point though, I’m considering just for people who want to start intentionally incorporating sound into their practice, if they’re regular meditators or they have other forms of spiritual practice, where do they begin? If sound is a new element to their practice, where would you direct them?

Alexandre :

Yeah, various things. First, the voice. Just toning with lips closed to experience the vibration. And when we, when we speak or tone, we experience a lot of our voice through bone and tissue conduction and not only the auditory part. An example of that is when people close their ears and they speak, that is bone and tissue conduction. Uh, so experience sound in two different ways. So toning vocalization is very powerful because gets the body to vibrate. Um, if they want to go deeper into it, they can learn overtone singing. Uh, there are many youtube videos now that can teach people can take lessons with some of these experts on youtube. Um, and to sing. Singing is for everyone, not only singers, but if they don’t want to deal with the voice, then… Well even if they want to deal with it, I highly encourage them to get some instruments that would be great. Singing bowl or two. Small handheld gong, tuning forks, any of these instruments. And I have a list of them on my website soundmeditation.com they can get a few things and these are very easy to play instruments. They don’t need to practice for years. Like people practice, you know, playing guitar or a piano. No, it’s, it’s easy to handle them and to make them part of their practice or listening to recordings of singing bowls, gongs or the above. I’ve made six albums. Uh, some tracks are available on my soundcloud that if you are interested, they can contact me to purchase them directly from me, um, at some point soon and they’re going to be released along with eight other albums that I recorded recently, uh, sounds for meditation. They’re very, very effective. They’re not the same as listening to these instruments in person and acoustically, but they’re very powerful. Why? Because acoustically you feeling sound, you’re not just listening to it. There’s a lot of information that cannot be captured using microphones. So to receive more of the sound therapy sessions that are happening more and more and realize that there’s certain knowledge required to how to still the mind. I always talk for at least half an hour before I facilitate the sound meditation to give people the tools of understanding why these instruments are powerful, how to listen in a very particular way, judicious, attentional, intentional. Um, and how to get the mind out of the way. How to use a contemplate of state versus a mindful state versus a meditative state. How to work with discursive thinking and how to disengage from that instead of trying to fight it. But to involve sound in their life. And also to keep ear plugs on them when they’re walking in the streets and there’s noise pollution or uh, in subway stations or whatever to really at least block their ears. Because the ringing in the ear and people losing hearing. Just very, very delicate. We have 20,000 Cilia hearing cells in each ear that they start dying, the day we’re born. They die more when people are exposed to loud sound and they don’t grow back. This is a really tiny number compared to the over 120 millions photoreceptors we have in each eye. So hearing is so important on a variety of different levels. So it’s very important to protect the hearing. And also when people are listening to music, using headphones or airpods to not blast the volume loud to heighten the mood to get the body to secrete more of you know, chemicals, endogenous chemicals that can heighten the mood or to raise the volume so loud to drown out the external noise pollution. In this case it’s not the noise pollution that’s causing the hearing loss. It’s the music that they’re listening to and they love. So there’s a great level of unawareness. So protecting the hearing and using sound in a correct way to affect the vagus nerve, the autonomic nervous system to switch from sympathetic to parasympathetic. The parasympathetic state is not state that we often go to, which is when the body is not doing anything based on the fact that there’s nothing happening outside of us around us to do something. Sympathetic is when we are concentrating, we’re doing something and that can cause fatigue. And these days that’s also becoming epidemic. People work for many hours and they go home and they need to do more things, answer emails or do domestic work, cook or watch TV. There’s not enough of a state of relaxation to get the body to be in a parasympathetic state. And that’s why people start to have problems sleeping or taking pills to sleep or having to smoke weed or having to take alcohol to fall asleep. That’s forcing the body to shut down. So the people need to learn about the sympathetic state in the parasympathetic state and how the autonomic nervous system runs the body as a machine. And deeper research that’s coming out now on the vagus nerve, the central nerve that runs the body house, slow, deep breathing exercises, toning, vocalization, working with sound are great ways to massage and tone down the vagus nerve. Vagus, spelled V-A-G-U-S which in Latin means vagrant meandering. So the, the body is full of various elements. These are the hardware. And if we start to misuse the hardware, then there’s a different operating system that’s gonna be happening. And different software and reality becomes different. And that’s what we’re going through right now. The reality that we going through, this awkward point in the history of humanity is the result of what’s going on in people’s hearts. It’s a consciousness crisis. It’s all projected out. So to change that, we need to go inward and change the way we’re feeling because the inner world is the same as the outer world. That’s what the hermetic principle is really about. As above, so below. As within, so without. It’s the biocentric nature of reality that we’re now starting to hear about from coming from science. That consciousness is not a product of the universe. The universe is a product of our consciousness. Great book to read about this is called Biocentrism by Robert Lanza.

Thal:

Amazing.

Adrian:

Alexandre, I know you’ve gotta go in like one minute, so yeah, I just want to thank you for that really rich conversation. Um, maybe we’ll do a part two. And that was really beautiful. We covered a lot of ground.

Thal:

Yeah. I feel that this is an introduction. Definitely would love to have you back. Thank you so much for sharing all that knowledge. Thank you.

Alexandre :

Great pleasure. Happy to be here. Thank you.

#13: Symbols of Our Times with Jonathan Pageau

In his book “On Writing,” Stephen King says, “Symbolism exists to adorn and enrich, not to create an artificial sense of profundity.” The use of symbols extends beyond the literary world. Whether they are cultural, religious or psychological symbols are objects that are deeply ingrained in our psyche and help assign depth and meaning to our human experience that mere language cannot contain.  

On this episode, we explore symbolism and stories with Jonathan Pageau. Jonathan is a professional icon carver, writer, public speaker and the host of the popular YouTube channel, The Symbolic World. We talk about the role of art and how understanding symbolic language in religious stories, legends as well as blockbuster movies can help us navigate the modern meaning crisis. We dive into Zombies, The Matrix, feminine symbolism and more. Jonathan is the editor and a contributor for the Orthodox Arts Journal. He also teaches weeklong carving classes at the Hexaemeron School of Liturgical Arts.

Highlights:

  • Role of Art in Spirituality
  • Meaning Behind Zombie Stories
  • Symbols in The Matrix and Christianity

Resources:

Listen:

Poem Inspired by This Episode

Full Transcript

Adrian:

All right. Jonathan, welcome to the show.

Jonathan Pageau:

Oh, it’s great to be here. It’s great to meet you.

Adrian:

Thank you. Thank you for coming on. Yeah, it’s my pleasure. Yeah maybe a place to start for us is to just draw the link between our previous conversation we had with John Vervaeke where we talked about cognitive science and spirituality and your name came up. You know, he mentioned that we might want to explore your work in the symbolic world, which is actually perfect timing because, you know, here we are, we have a chance now to go into that world. From an outsider kind of looking at some of your videos, I see that part of your goal is to unpack symbols or hidden patterns within stories. And you seem to do this both with religious stories as well as pop culture stories. And I know there’s lots we can dive into, but maybe as a starting point is to ask when did this start? You know, early on in your childhood, what was sort of your early spiritual life and how did you get into symbolism?

Jonathan Pageau:

I grew up in an evangelical world. My parents were Catholics who converted to the evangelical faith in the 1970s, late sixties, 1970s, in Quebec where I’m from, French Canada. There was a massive shift, you know, we call it the peaceful revolution, the quiet revolution, and a lot of people left the Catholic Church and some of those people, you know, discovered evangelical Christianity and that my parents went on that route. And for them it was really a way to free themselves from a very strict and, and misunderstood aspects of Christianity. But myself then when I was in my twenties, because I had an artistic tendency, I tried to join my faith and my art and it was very difficult to do that. First of all, because in the Protestant Evangelical Church, there is a quiet disdain of art, at least not in the church. Like some people will say, I know art is fine as long as it doesn’t come into the church and there’s no images, there’s nothing. And so I was struggling to find a place for being an artist in the church. But then also I was struggling to join, let’s say my, my faith with contemporary art because contemporary art is extremely cynical and it’s then the way that it represents the world, it’s always representing things. It’s as a commentary upon a commentary upon a commentary. It’s very removed from what it’s doing. Um, and it seemed like I just couldn’t fit it together. And so I finally decided to give up art and to kind of throw it all away. And as I was doing that, I was also looking and searching spiritually because it just felt like there was something missing in the, let’s say in the Christianity that I had learned in the Evangelical Church and you know, through different routes, different kind of… Going around reading all kinds of things, trying to figure out what was, what I was attracted to. I discovered mystical Christianity, Hesychasm, the mystical tradition of the eastern church. And then at the same time, I discovered medieval art and Orthodox iconography, which had a powerful symbolic language within it. And so it was that which kind of started everything. And my brother, um, who is going through similar things as I was, he really went down the route of reading a Jewish text and reading Rabbinical commentary and, uh, and even the Zohar and, and more kind of esoteric texts. And so in our discussions, you know, I was reading the church fathers in discovering all this medieval art and he was reading rabbinical commentary and we had these amazing discussions where we just realized…we realize all the patterns that were in the biblical text. Then how these patterns leaked out into the just the, you know, the architecture, the art, the shape of culture itself. And then finally, when that started to take shape in our mind and, you know, our minds started to be formed in that direction, then we could look at the world in general and see the same patterns within, uh, popular culture or anything. You know, it’s basically the symbolic understanding is basically the pattern which underlies the way we interact with the world. And so they, they, they are patterns, which are there in history which are there in our lives. Um, it’s easier sometimes to see them in stories because they’re so condensed, whereas, but they still, they lay themselves out even in the way we perceive the world. So that’s kind of how everything started and then slowly gaining that insight you could say, um, is what led me on this path.

Adrian:

That’s really cool. I want to ask you, was there a one pattern that stood out early that sort of was maybe more transformative than other ones that kind of sets you on that path?

Jonathan Pageau:

I think so because I guess I’m an artist and I deal in space in terms of what I’m making. I think that the basic pattern of center and periphery would be the basic pattern that then is the one I would hook everything onto. And I still do that today. And so I still tend to see the world in terms of a center. The center being identity, being a name essence, cause all these things. And then the periphery, which is the, uh, let’s say, the question you could say, you could call the center of the answering, you could call the periphery the question which asks, which is constantly asking the identity, you know, do I fit? Do I fit? How do I fit? What, what’s my place? And so understanding that, that, uh, that basic relationship of center and periphery is the pattern that I use. If you watch my videos, you’ll see I’m always using that same trope because you can, you can use analogies for that. We could use masculine and feminine, you can use a heaven and earth, but all those, you know, tend to manifest themselves in the world as this relationship between center and periphery.

Thal:

So, um, according to you, like it’s, this big question is coming to mind. According to you then, what is the role of art? Or what kind of, how does it serve a purpose in our modern world?

Jonathan Pageau:

Yeah you have to repeat the question. Sorry, I, it totally broke up. Go ahead.

Thal:

That’s okay. What is the role of art and how does it serve a purpose in our modern world? Because you said something very important about contemporary art and it being cynical and removed from the source. That’s really an important observation.

Jonathan Pageau:

Well, one of the things that happened, I think as I discovered art and I discovered under a different, a more traditional, you could say, understanding of art is I really attached myself to the medieval, you know, definition of art, which is that art is, we tend to think of art as being, the object. So we say this is art, you know, some, some object in the world. Whereas the traditional definition of art is that art is a skill. And so we still use that word today. We say something like the art of bread making or the art of, you know, the art of painting. But the art is not the object. The art is the, the, there’s a famous saying by Ananda Coomaraswamy, which is “the art always remains in the artist”, right? The art is the skill of the artist has to fit things together in a proper manner. And so in that, in that manner, art itself does not necessarily have a value in itself. And, and I think that once you start to realize that it frees you so much because people argue over what is art and what is not art. And, they somehow have this presupposition that for something to be art means that it would have value in itself, which is absolute nonsense. Uh, and so the way that I view art is that art is a, is an accumulation of skill and knowledge to fit things together. And then what’s important is what you use it for until what is the purpose of the object that you’re making? Um, and so, so once you, once you kind of see that, then all of a sudden a lot of the art that’s, that’s being made today lifted the contemporary art. You have to always ask yourself, what is the, what is the purpose of this art? And the answer for it, the answer that it is art is not enough. It’s not enough of an answer. The fact. And so you realize a lot of contemporary art is actually there to offer prestige. It’s there to, uh, to create an elite, a cultural elite, which understands the hermetic language. And then, you know, the masters don’t understand it. There’s a whole, uh, it also has a, it’s also there for financial speculation to create, uh, you know a pyramid of investments with, uh, with different collectors who, who make their art being be worth more. So all of a sudden the world of art opens up and you see, you ask yourself what the purposes are. And so then you, so for example, then myself, I had to ask myself then what am I going to make? What objects am I going to make? And that’s when the notion of liturgical art kind of opened itself up for me, which is, okay, well what is the highest use of art that could did, I could engage in let’s say, and then liturgical art just appeared as being the highest because it serves the purpose of, first of all, it is there to kind of show you something higher. It’s there to kind of connect you to something that transcends you, uh, connect you to God connects you to the transcendent. But it’s also there to unify a community. And so sacred art is always also very particular. So iconography has a language which is known by the people who are within the church. It is a, it is a communal language. And so engaging in that language is also unifying a community together and participating in the life of a community. Um, so I think that those end up, I would say that those are, in my opinion, the highest forms of art. Art that can show you the patterns, show you something, connect you to something higher, and then can also create a locust, participate in a language that creates a community. Um, to me that’s it,

Thal:

That’s an important question too that I sit with. Um, I like to write poetry and that’s also a form of art and, um, especially mystical poetry really moves me. And so that brings up the question too of yes, the role of art. There are all of the artists, but also, um, the state of the artist and at what state are you producing? Like you said, it’s about the work itself, um, at that state of being present in a specific way and, and, and the material that’s brought that’s being created. What kind of, um, I don’t know what, like we’re limited with language, but what kind of energy or feeling is the receiver getting from that piece of art?

Jonathan Pageau:

Right. No, I, I agree. I think that for sure in terms of ideally I think that we should, art can be a form of meditation in itself. Creating objects can be a way to, uh, you kind of enter into this zone, and you lose yourself in a certain manner in what you’re doing. You become extremely present. Um, and then the object that you make will reflect that. And so I think that that’s definitely let’s say the greatest art, especially like you talked about a mystical poetry or mystical, um, works in general. I think liturgical art in terms of iconography as well can have that same effect. Yeah. If you look at the icons of the trinity by Rublev or just the icons of the Russian icons that were produced in that time, you know, there’s this, you look at them and there’s this just amazing connection to something which is beyond you. And you hope that, that, uh, the state of the also participated in creating that. But I have to be honest though that sometimes it’s not the case. I, I’ve experimented this very particularly myself because as a, as an icon carver, it’s my job. You know, I get up in the morning and I go to the workshop. So some days, you know, everything is great and I’m in the zone and you know, I, I took time in the morning to pray and to meditate and I go there and it’s good. And there are other days where it’s the very opposite. You know, I just had a huge fight with my wife and I went to bed at two in the morning and I’m getting up and I’m all groggy. Uh, and then I, I work on this piece and I’m not there, you know. And the surprising thing is that sometimes it, sometimes it doesn’t matter. And it’s very strange. I’ve had people tell me, Oh, this, this particular icon you made is, you know, it, it really shows something more. It really connects you to something more. And I’m thinking, Oh, if you knew what state I was when I made that, you would not, you would not think that. So, so hopefully I think that sometimes too, artists can act as a, almost as vehicles despite themselves. And I think that, that’s true. And you talked to any, any artists and they know they’ve had that moment where it’s like they know that it’s not them because they’re a wreck of a person, but what comes out of them ends up being, um, being amazing. And so I think that artists can sometimes act as tuning forks to a certain extent, uh, to something which is beyond them.

Thal:

Absolutely. Absolutely. Sometimes I feel that way. Even I’m writing a poem, I’m like, what? Like, what’s going to come out? Sometimes it’s just, it, just the process of writing the poem takes me from a more disheveled state to a somewhat somewhat balanced state. Yeah,

Jonathan Pageau:

That’s wonderful if it can do that, that’s for sure.

Thal:

Yeah. Sometimes.

Adrian:

Jonathan, I want to ask you, um, you made a reference, I think in one of your videos I watched you mentioned story acting as symbolic compression and that kind of, I really like that framing. Um, and in connecting, connecting it to arts like art can have that effect. It’s a compression of, of patterns or symbols. Why is that helpful for someone who doesn’t look at the world that way? If we don’t look at the world symbolically, how might we make a connection to a modern world? Um, we are putting our finger on the crisis of meaning to sort of tie in all those themes.

Jonathan Pageau:

Well first of all, an interesting, an interesting thing is that both the word symbol and the word art have similar etymologies in terms of what they mean. The word art and from Latin means, you know, properly fitted together. That’s what, that’s what it means. And symbol means two things thrown together. And so for example, the, in Greek they used the word symbol to talk about a place where two rivers would come and join into and become one river. And so both of them have this notion of joining together, coming together. And I think that that’s what symbolism does is that it shows you the pattern. That’s what a pattern is. A pattern is a coherent fitting together of something which could be disparate. So you have all these disparate elements and when you look and you see how actually they come together and they become one thing, you know, I always tell people, how do, why do we think that certain things are one thing? It’s because we have, there’s something in us, there’s a capacity. We have to see unity to see a pattern, uh, in anything, even a physical object. I always use the example of a microphone. Like, why do we think that a microphone is one thing? Why do we, why do we contain it in a, in a category? And that’s because it has a purpose and it has a pattern. And it’s the same for everything. And in stories we can, we can see it more clearly because the story, because the story has to have a beginning, has to have an end. You have to know, you have to recognize it as a story. You know, how do we know that something is a story rather than just a bunch of jumbled, uh, information, uh, put next to each other and it’s because it has a pattern. And so that that recognition is there to help us view the patterns. Now the problem we have today is that we are, we are in this crisis, this meaning crisis. And the way to understand that in terms of the symbolic structure is that we are in the rim. We’re in the periphery, we are in the margin and we use those, those, those words. You can just listen to culture. And you’ll see that we always talk about is the exception. The margin, the uh, you know, the, the, the peripheral, um, the strange, the bizarre, the monstrous, all these, all these images are the ones that are taking over our discourse. And it’s because that’s where we are in the pattern of the story. We are, we are on the edge. You know, we are on the end and so does it in means that we are the, we are at the end of something? I don’t know what we’re at the end of a, of a, of a, of a cycle of civilization where at the end of something, um, now my trick, the way that I’ve been trying to help people to be able to see the pattern is to help them see those, the patterns of the margin. Because the problem, most symbolic writing or most mystical writing has been trying to get you to see the heart, to try to lead you to the heart. Uh, and so trying to talk about the heart as the, the garden of delight as, uh, as you know, the oyster and the pearl as all these, all this type of imagery, which is there to help you understand, you know, the, the top of a mountain, the, the or, or using sexual imagery in terms of the union of masculine and feminine. All of these, the, these symbolic structures are there to bring you into that central space. But the problem is that we’re so far from it that we can’t even recognize those images. And so what I’ve been trying to do is start with the monster. Start with helping people understand where we are. Why do we have all this imagery around us? Why do we have, why, you know, why are we obsessed with ugliness? Why are we obsessed with exceptions, with, uh, with things that don’t fit? Why is that? Why are those the things we talk about? Because those are part of the pattern too. You know, that part of the pattern is also that which doesn’t fit in the pattern. That’s part of the bigger pattern you could say. And so helping people understand that that’s where we are. I think that that’s the, that to me, that has been the way to then point back and say, okay, well now how can we understand that? Understand the role of the periphery of the margin because it has a role. But then how can we then move towards now back towards that sacred space? How can we recognize, the bars of the ladder that will bring us back into, back into the heart, let’s say. Um, so that’s been the way, and I think that it’s, it’s been successful in the sense that I see that people recognize that they can see when you point to it, then you point to the analogies between monsters and zombies and, and uh, and, and all this other stuff that’s going on. And also the confusion that we’re bound in. They can see, okay, yeah. That’s where we are. So now what do I do with that?

Adrian:

Can you, can you help unpack that a little bit? So, yeah. Using this Zombie as a perfect example, I know John, there’s a bit of convergence there too with, for Vervaeke and him writing the book about zombies and the meaning crisis. Um, but how is it a symbol of the contemporary nihilism that I’ve heard heard you speak about?

Thal:

Also in connection with that question, when you talk about center, I’m thinking heart and just the zombies. Are they creatures that have a heart?

Jonathan Pageau:

Right. That’s the idea. The whole idea of a, of a Zombie is that he doesn’t, that he doesn’t have a heart and not a hard, of course, not in the in a physical sense, but the word heart is just means center. You know, and, and when you read in text, when he talks about the heart, it’s talking about the center of the person, both physically because that’s where we feel our life is here, right in the, in the chest. That’s kind of where we experience breath. That’s where we experience, uh, emotion. Uh, all those things happen in that, in that space. But it’s also the center of the person in a more, let’s say, metaphysical manner, you know, the place where meaning and body meet and all that stuff. Um, and I think that that’s the Zombie is very fascinating because the Zombie is a, is one of the only modern monsters. Uh, it’s an, there’s the extra terrestrial is one of them, but the Zombie is really a modern monster. He, he appears in the 60s, you know, with a, with Ramero, although there were hints of what zombies of zombies before. The modern Zombie, the way we understand it as this decomposing, um, you know, walking dead figure really comes from the 1960s and it makes sense because that’s when the 1960s is when the meaning crisis started to accelerate. Um, and when people, you know, when things started to break apart, when faction started to fight over meaning over identity over also, um, let’s say we developed a pleasure culture, a culture that is based on our own passions where we were to give into your passion. That’s the purpose of life. And now we’re seeing the end of that. We’re seeing kind of the gutting of that myth that that giving into your passion or giving into pleasure or you know, living a life which is based on those values is going to provide meaning it doesn’t, it leads you into emptiness. And the Zombie is the, is the perfect example of that because the Zombie is pure desire and, and it’s reduced desire to the, the essence of what desire ends up being, you know, which is basically that the desire to eat life like to devour life and also to devour, um, the, the other person. Because when we give into our just pleasure, when we give it only to pleasure, we always objectify the person who is there to, to serve us our pleasure. Whatever it is, when, when our purpose is pleasure, uh, whether it’s in sexuality or whether it’s just, you know, buying things at the store or whether it’s getting what you want, uh, when you reduce it to pleasure, you’re objectifying the person in front of you, then that person is not a full person, is just a tool to get you what you want. And that the Zombie is the ultimate, you know, the, the, the radical example of that, you know, where human beings become food for this ravenous desire that they have. So that’s just one aspect. But there are many aspects of the Zombie. The fact that it’s decomposing the fact that it’s idiosyncratic. Um, you know, the Zombie, the ultimate punk rocker is a Zombie because, you know, every Zombie is different because they’re decomposing and so they, they, they’ll decompose in a different manner, but at the same time, the strangely are all also this giant mass. So it’s like these two opposites seem to coexist where each Zombie is idiosyncratic, but it’s also, there’s just this giant, you know, like massive wave of death that is coming towards you. So it’s every, almost every single aspect of the Zombie is there to show us the world, the world that we’re living in right now.

Adrian:

Yeah. It seems like, even if we don’t think we’re looking at things symbolically, there’s probably an intuition, which is why these films and these images are so attractive. You know, people love these TV shows and movies and, um, they really sort of resonate seemingly on an unconscious level.

Thal:

And it’s like, it’s, it’s an image of us really. When you said monster, like other monsters are just different alien images, but the Zombie is, is us basically.

Jonathan Pageau:

Yeah. Yeah. Well, I mean all the day. Yeah. All the monsters are somehow are both, you know, the, the, they kind of represent the edges of, the problem with the edge is that, did the edge is always tends to be… On the edge is also the other, right. When you get to the edge and you, you reach a place where it’s not you anymore. It’s like it’s something else. It’s, it’s this, it’s this other, it’s a, it’s either your enemy or your neighbour or your, or the unknown, you know, the stranger, all those, all those images are there to… The monster tends to manifest all of those ideas we have about the, this, this stranger, the idea of the strange in general. Um, but the Zombie, like you said, it somehow comes closer to quite a bit because the characters in the story, you know, in the story, the characters will become zombies. Most of them, you know, almost in every Zombie movie, the idea is always like, okay, so who’s going to get bitten and who’s not, you know, and, and so many stories end with almost everybody, you know, turning. And so, like you said, it’s a, it’s a monster story which shows us, which comes much closer to us, where it’s like, it’s, it’s potentially us. Who are these monsters more than anything else? More than like, you know, the, let’s say the lizard man or the wolf man or all these kind of these dark creatures or you know, a vampire. Well, the vampire also has a little bit of that too. Um, but in a different manner.

Adrian:

Do you have personal views of how this all will end? I mean, just going off what you just mentioned, like most Zombie movies kind of in the same way, it’s that you don’t beat em. You can’t beat the monsters [laughing].

Jonathan Pageau:

The Zombie story is frightening. Exactly because it is shows the problem of the ending. Um, in terms of this problem that we have, the meaning crisis, you know, there’s a, uh, there’s a trope in video games for awhile where, I don’t know if they still exist. I’m not, I’m not a Gamer, but I saw it when people were playing that they had, um, every game had like a Zombie mode where basically all it was was just wave after wave of zombies coming at you. And you can never win. You can’t, you can’t win all you need to do the, the way you, the further you go, like you, you survive how long you survive, but you can’t beat the game. It’s impossible. The zombies will just get more and more and more until you and until you die. And so it’s very dark. It’s a very dark image. Uh, but in terms of the Zombie story, you know, some friends and I, we’ve actually worked on a solution to a Zombie story and it was very existential for a friend of mine, someone that, uh, someone that reached out to me in, he was having horrible nightmares about zombies, you know, just over, over and over. He would have nightmares, a nightmare then. So he was really an existential thing for him to, to deal with that. And you wanted to to, to deal with the zombies. And so he wrote me and he, he also, he’s the one who actually told me about John Vervaeke’s book because he said, oh here you’re talking about zombies. I’m, yeah cause he was online looking for Zombie. He’s like, I’m looking for solutions to his problem. And uh, he said that he said that the Zombie that John Vervaeke’s book helped him to get rid of the nightmares but not completely. And the solution to the nightmare came in a discussion that we had and the solution was the idea of a Zombie who would a person who would, who would somehow accept to become a Zombie to save others. Um, and then the idea of a Zombie waking up. We’ve never seen a story about that. I seems like that would be the best story. And I’m surprised no one has done it yet. Where within the horde of zombies, like one Zombie wakes up from their, from their situation. Um, so that, that seems to be the idea of waking up in death. I mean, obviously that’s it. That’s the Christian story of the resurrection. And we, I think that that’s the only solution. I don’t know in terms of a society how it’s gonna play out. I don’t, I have to admit that I don’t have the greatest hope for how this, how the social narrative is going to play out. It seems to be getting worse. Um, especially with social media, it seems to, it seems to make things worse because it seems to exacerbate a lot of the conflicts that we have in our, in our culture. And the conflict is exactly an extreme of the, of center and periphery. It’s actually a fight between people who want to, who, who see identity as dangerous, um, and who want to, who want to deconstruct identity and those who see that identity is necessary for the world, but then go too far and want to, you know, you know, um, let’s say declare their identity as being, you know, the one that, that, that you need to hold onto and know that they’ll fight for their identity. And so it’s, it’s a very, it’s a very disturbing, it’s very disturbing way for things to be setting themselves up. And I don’t see, uh, to me the solution to me, the solution is a hierarchy. Um, and I know a lot of people hate that word because it has such negative connotations. But the thing, the thing about a proper hierarchy is that a hierarchy shows you, let’s say, shows you the distance you have from the center.

Thal:

It’s like a roadmap.

Jonathan Pageau:

But it also, exactly, the hierarchy also gives you the steps you need in order to go into the center and so to be able to understand where you are. But also to have, so it’s not, it’s not an opposition between center and periphery, but it’s rather like a ladder that connects the two together, like or radius that connects the center to the periphery. And it’s a path that you can follow and, and kind of move in. And so I think that that, that re-understanding hierarchy, uh, in a proper manner, uh, not, not just not necessarily hierarchies of power, which is the only ones we understand, but let’s say a spiritual hierarchy. That I think is the only solution. So, so that’s why if you listen to my talks, you’ll see that I am always talking about hierarchy and I’m always, always trying to also show the positive and negative aspects of all sides. And so show the negative aspects of the center, how the center can become tyrannical, but then also show the positive aspects of the periphery. How do we also need that question? We need that, that doubt in order, you know, for the world to exist in a normal, in a normal manner. So I think that that’s, to me, that’s the only, it seems like that’s the solution. But in terms of the society, I don’t see it coming on before a major crisis. Uh, sorry. [laughing]

Thal:

It sounds to me like hierarchy is part of that symbolic world that it, the symbolic world is the, is like the paradox or the bridge between the center and the periphery. And when you’re talking about center and periphery, I, um, for me, I’m thinking about the form and the formless, um, and just, you know, um, that it doesn’t have to be that or that, that it’s, it’s really, it’s reconciling both sides and that it’s, what we’re stuck in right now is dualities, which are illusory essentially.

Jonathan Pageau:

Yeah. Yeah. I agree. Especially when we don’t see how the duality comes together into something higher. You know, people often misunderstand or see a very limited image of the story of Adam and eve in the garden. And one of the understandings of that story is that when Adam and Eve ate the tree of the knowledge of good and evil, what was happening to them is that they were giving into duality and they were entering into a world of duality without unity. And that really then becomes the massive problem that’d becomes the, uh, the, the problem of the problem of everything. Uh, you know, and, and in Christianity, that’s why it’s kind of solved by love. Love becomes the manner in which both unity and multiplicity can coexist together. You know, because love does not, love, does not abolish difference. Um, it celebrates difference, but it also celebrates unity. It celebrates how difference can come together and be, be really one at the same time.

Adrian:

I love, I love to…this is all connecting and beautifully.

Thal: This is amazing.

Adrian:

I love your, um, your sequel to the Zombie story because, I’m thinking about the Matrix, right? So when you talked about waking up, and I think that’s sort of, uh, you know, uh, easily recognizable story that a lot of people know are familiar with. And, um, about an individual waking up to sort of a real, more real reality or you know, or differentiating what is simulation and what is what is truly real. And, but then also it brings the dualism, right, that duality that, that is perpetuated in that, in that movie. Um, would you care to, to, to unpack a little bit of symbolism in the Matrix. I know that was one of one of the videos I really enjoyed watching and seeing sort of the hidden patterns that are, um, they seem to do a good job of pointing towards.

Jonathan Pageau:

Yeah. Well I think that the the yeah, the Matrix is very fascinating because they really do set up an opposition. The Matrix is actually, at least the first movie, the second and third movie are such a jumble. It’s actually kind of hard to, to know what’s going on in those. He does, they do try to finish the whole, um, story with that kind of non dualistic finale where Neo joins himself to the source and then, you know, he, he tries to create a non dual, let’s say solution, but it’s difficult because it’s so jumbled. The stories are so chaotic and the second and third one, but in the first one for sure, there is really is a setup of a duality and it’s also an inverse hierarchy. People, it’s so funny how in the Matrix people tend to see, they tended to see spiritual symbolism in a way. I think they purposefully did put spiritual symbolism, but it’s an upside down spiritual symbolism because what’s real in the matrix is the body. That’s what’s real. What’s real is the, uh, this kind of nitty gritty, uh, existence of the flesh. And you know, everything related to the mind, everything related to two spirit is that’s the illusion, right? The illusion is the is the mind is the, uh, is the, let’s say the patterns of the world. Those are all illusions. And what’s real is, is the, uh, is the body. And so it’s an actually, it’s an upside down. It’s a revolutionary story and it’s presented as revolutionary in the, in the movie. It’s a revolution of the body against the, the mind. That’s what the Matrix is about. And that’s kind of, that’s what the modern world has been about, you know, especially since the, the 1960s. And I think that although I think that there are some interesting things in the matrix that that can help us to, uh, to understand some of the patterns. Most of it, most of the patterning is, is upside down. And I have to sadly say.

Adrian:

Perhaps it’s like an embodied spirituality. That’s kind of funny. I never even consider that. But like the flesh you world as, um, sort of a potential path, right? So, you know, it’s maybe not necessarily, um, just giving into passion. So you talked about, you know, the, the hedonistic way of living, but then just maybe celebrating, um, the somatic way of living. You know, cause we are often stuck in sort of left brain thinking modes. And we are disembodied, uh, yeah. In, in sort of a Zombie sense, but reconnecting with, with flesh and being reminded that we are walking around with these vessels and, you know, yeah.

Jonathan Pageau:

But I think that I, that that’s really, at least the Christian story, that’s what it’s, it ends up being all about the incarnation is really about finding the place, the reality of body, um, and the reality of body coming through it’s connection to that which transcend it. And that’s really the, in Christianity, we do not, we don’t view the body, the, you know, the world of phenomena as maya or as illusion. Um, but we, for it to be real, it has to be connected to the transcendent. That’s how it becomes real. And so it’s a, it’s a bit of a different, it’s been different from a lot of the eastern, or at least the, the, let’s say the cliche of eastern thinking that we, that we have in, in the west. Um, but in terms of the Matrix, I always tell people there’s the one scene that helps you to understand the difference between, I think real spirituality and the matrix is that when Neo resurrect at the end of the movie and he, he stands up, you know, and he looks out and he’s, you know, he’s, he’s kind of, he’s kind of full of what he’s going to be. It’s kind of attained this spiritual height that he’s going to attain. The only word that he says is “No”, that’s what he says. And I think that that’s really the difference between true spirituality, which says yes and, and the revolutionary spirituality of the Matrix was which who’s answered to kind of reaching enlightenment is to say no. Uh, so I think that that’s a way to see the difference. I think. Yeah,

Adrian:

There was another one. Um, we actually, it was so hard to select where like, oh, what are some pop culture references that I think people will really resonate. And another one for me was Moana [laughing]. It was actually, when you did a really cool, yeah, symbolic understanding of Moana, which I did not see it all. I mean, I really enjoyed the movie, but the moment you start pointing at those things, I got to rewatch it now and I feel like, yeah. Um, could you share a little bit about that trope that seems to be really popular about replacing the masculine with the feminine character? And I think you did that beautifully.

Jonathan Pageau:

Yeah, I think there’s, I think we have, there’s a very kind of sad trope in our culture, which is that we’ve recognized… let’s say we have these recognized patterns of masculinity and femininity. And at first it felt like, let’s say the feminist way of thinking was we need to get rid of these tropes. Like we need to everybody. Everybody is just a person, you know, like, we, we, everybody can do anything, that kind of thing. Um, but, but now it seems like there’s a, let’s say a one track, which is rather to take all the masculine tropes of a hero and just put a feminine body on the masculine tropes. And it’s, it’s very disturbing because what ends up happening is actually in a lot of movies what ends up happening, it, it looks like it’s actually a degrading of the masculine because in the stories you often see then the feminine character who, who is, has this, this role, you know, degrading a masculine character, you see it, you know, actually quite often. But what ends up happening in the end is that we’ve, we lose the value of the feminine. We use, we lose of the traditionally feminine, you could call it, you know, which is this whole idea of, of the question, this whole idea of, of, uh, of being the one who, the notion of the secret, this notion of the private, this notion of the, the, the hidden, all these, these, these important aspects that are part of symbolism, part of stories, you know, the mysterious, all these aspects are super important. Um, uh, and then, but then it’s like, we, we don’t, we’re almost degrading that by creating these characters that are just basically men with, with breast, uh, you know, cutting people’s heads off. I don’t, I don’t, I don’t totally, and, and it’s actually, it’s an interesting because it’s actually a sign of the times because in almost in all of western culture, there was this idea that on the edge of the world, you know, there existed these, uh, synchronistic nations, you could call them, synchronistic people and part of the synchronistic people were the Amazons, right? Like the Amazons where an upside down world where, you know, the, the, where all the women were warriors and they were fighting and usually there are no men or the men were just used to it to make babies and then they were kind of thrown out. Um, and so it’s very strange that we’ve come at a place where somehow we would, we would kind of glorify the, the, the image of that we would… at the same time, degrade the image of a strong man who would be a hero, but then elevate the same image with a feminine body. To me it’s such a weird contradiction. It’s like a, it, it’s such a jumble that it, it runs the risk of really confusing us in terms of our normal values in a society. I don’t know if that makes sense.

Thal:

It makes sense to me because, um, that’s something that I constantly think about. Um, especially with, uh, what’s going on right now. Like everything is, um, we’re living in a very charged times and um, it is important to situate feminism in a way where there is, um, we bring back the sacred and that’s where I feel like it will be the answer. One of the answers towards the meaning crisis. And we’ve had in the, uh, in our podcast, Jean Shinoda Bolen who, you know, wrote a lot around, um, the, the goddess mythology and that being a way of, of, um, or using the symbolic language to you know, portray the feminine in a more balanced way, the feminine and the masculine, not contradicting each other. Um, and to heal the feminine where you really is to heal the masculine and bringing both of, yet there is no separation. And, and, and your, your description of you know, how, again, limited by language, but how modern feminism or whatever, um, brings back the again, words, toxic masculinity and just dress it with a female body I think is for me as a woman and a woman of color is not the right answer.

Jonathan Pageau:

Oh, I mean, I, I definitely agree. I think that one of the things that I made my mission to do is to help people understand feminine symbolism in the most positive manner that is possible. And so, you know, I’ve done, I’ve written several articles on let’s say, the feminine and Christianity. I’ve done some talks on the mother of God on, on Mary and her role and her and the vision of her in the Christian story. Um, and also let’s say the role of the church itself as, as feminine. All of that is something that I’ve, that I’ve been trying to talk about because I do believe that one of the big problems that has happened is that the enlightenment, you know, for all the good that it has, it was a very masculine movement was, it was, it was in, uh, you know, it was a emphasis on reason, an emphasis on the public sphere, an emphasis on technological advancement. All that stuff was part of, let’s say from the 17th to the 19th century. And it led to the 20th century, led to the maniacal 20th century of totalitarian governments. And so I think that one of the things that have been lost has been a proper balance between the masculine and feminine. And so we need to look for ways to help to restore that, you know, help to restore the place of the, of the feminine. And, and I think that, I think a lot of people intuitively understand that. And I think that a lot of let’s say feminists movements intuitively see that and have a desire to find a way to kind of rectify that problem. Um, and, but I think they did often happens in a, in a confused and angry manner. And, and so it ends up not accomplishing what would we hope that it would accomplish. You know? And, and it ends up taking on that, that strange trope of, you know, a woman can do anything a man can do. And you’re like, oh, so you’re saying that that’s what’s valuable, right? You’re, you’re reaffirming that the only valuable thing is what a man can do. And then you’re saying a woman can do it. A woman can do it. Instead of saying, instead of looking at, at the feminine and looking at, at the wonderful aspects of, of, uh, of femininity and to, and valuing that and saying, this is extremely valuable, you know, uh, that the private, everything that’s related to the private sphere, everything’s related to the mystery, the secret, you know? Uh, you know, and, and also even the, the whole image of, I mean the mother is the most important thing in the world. If we didn’t have mothers, we have no, we would have no, we could actually probably we could, you know, theoretically dispense with pretty much with fathers and we would still, you know, for awhile have human beings. But without mothers there’s nothing.

Thal:

Mother is the heart, is the centre!

Jonathan Pageau:

And so, so I think, I think I, I think that that’s, you know, helping people really understand and relive feminine symbolism I think is, is a very important aspect of what I’m trying to do. That’s for sure.

Thal:

Yeah. And I was, as you’re talking about this, I was just thinking also about hagiography and the stories of saints and that’s something also that’s in the Sufi culture where there are many female Sufi saints that were leaders and had male students and a lot of them really, um, um, broke away and broke the rules, sort of, um, like hundreds and hundreds of years ago, which we see that as something modern. But really it has been going on for a long time. And I wonder how, yeah, and how is that connected to the Christian mystical tradition?

Jonathan Pageau:

Yeah, well, for sure there are many stories of Christian mystics, especially as, as coming, you know, as having immense authority no matter what their gender is. The perfect example is Catherine of Sienna, who was so powerful, you know, she basically decided who the pope was when there was a conflict between different popes. It’s like, oh, well let’s ask Catherine of Sienna to see and to help us decide who the, the legitimate pope is. And so there is, there is a sense, uh, but, but it’s, uh, usually the, let’s say the power that women play is usually a, a whispering like, uh, it’s like, it’s a, it’s a very, it’s a very powerful, it’s kind of, okay. So here’s a, here’s a, a text that I wrote. If people are interested, I wrote an article about this, I think I called it “Sacred Art and the Power of Women”. And so there’s a trope in Christianity in the history of Christianity, which is that the, the woman always converts first. Uh, and so you see that in terms of all the important changes in the story of Christianity. So for example, you know, the mother of Constantine was a Christian before Constantine, you know, uh, the first, uh, Frankish emperor, the first Frankish king who converted his wife was a Christian. Vladimir of Kiev though converter of the Russians, his mother was a Christian and it’s systematic, you know, and not only that, but the great saints. So Saint Augustine’s mother was a Christian, uh, the Cappadocian St Basil and, uh, Saint Gregory, their sister was a Christian before them. And so there is this notion of this secret entering into this, entering into the secret place first, right? This entering into, uh, into a place secretly, first, and then a kind of calling. Uh, and then it kind of called let’s say a secret whisper, and then the world changes, the world moves and then the men start to publicly move around that, you know, and that starts right away in the story of Christ were the first person to come to the empty grave are the women, the first person who sees the resurrected Christ is Saint Mary Magdalene. And then she goes, she sees the resurrected Christ and then she goes back and then she tells the disciples, you know, he’s risen. And so it’s like, it’s right there, right at the beginning of the Christian story. And then the whole history of Christianity follows that, that, um, that pattern, which is this, this kind of this secret entering into somewhere by a woman and then kind of public, a later public coming out, let’s say, of of the, the official, let’s say masculine, uh, king or whatever. Uh, so, so I think that that’s something that people are interested in, that it’s definitely something worth looking into because it, it shows us also what the power of the feminine to invite or to frame. That’s the way that I represented in my, in my article is that because the feminine is a question, it actually frames the answer. It’s like, you know, the mother of God, there’s a story where the first time that Christ does a public act, which is to change water into wine, his mother goes up to him and she says, there’s no wine. And in Christ, the answer of Christ, the answer is, you know, like, why are you tempting me? It’s not my time yet. And it’s like, what? Like what? Very strange answer. He’s basically saying, I’m not ready to die yet. But she’s asking him to just telling them that there’s not enough, that there’s no wine. And so what she’s doing is she’s saying, here’s the problem. Now you have to, you answer, you answer this problem. But she’s the one who’s framing the problem. And so that’s always the, that’s always, that’s the power of the feminine is to ask the right question. And then the, let’s say the masculine answer is within that frame and that if you think about it for a little while, you’ll, you’ll see how powerful that is. It’s actually, it’s actually very, very, it’s more powerful than then we would think at first glance because you know, you don’t answer something that you’re not asked. Uh, you don’t, you, you answer within the question.

Adrian:

For me, a powerful symbol actually was sticking to the image of the moon and the sun using sort of solar consciousness to represent what we commonly consider masculine traits, clarity, height, ascension, um, and the lunar side, right? The moon reflecting perhaps more feminine qualities. You mentioned mystery and question, you know, being able to navigate the darkness, right? The shadows. Yeah.

Jonathan Pageau:

Yeah and veiling and unveiling for sure the moon avails and unveils herself.

Adrian:

And, and yeah, just the idea of a complete human perhaps is also the idea of having a complete day requiring both the day Sun as well as the night. And yeah, it was helpful for me to stay away from the polemics right. To move away from sort of that fraught territory of identity politics and getting caught up with words, you know, offending people. It’s you know, sort of pointing towards, yeah, I need to work on both my solar characteristics as well as my lunar characteristics and, um, and, and sort of treat it that way as opposed to even using the word masculine or feminine because it can be, can be triggering.

Jonathan Pageau:

It can trigger people. Yeah. Yeah. Do whatever works, you know. But I agree. A full, a full person is an androgen is like the, the ultimate person is androgynous. And I think that that’s, that’s inevitable. And, and it’s represented very much in Christian symbolism in terms of Christ himself or Christ is, is a masculine character. But he’s often described as the total man as being, uh, androgynous and Androgyny we have to be careful because we have a weird idea of androgyny. Androgyny is not, is not confusion of the genders. It’s not, it’s not a kind of weird, uh, you know thing where you’re not sure that that’s, there’s a difference between an androgyny and the Hermaphrodite you could say. The androgynous one and the hermaphrodite one. And so the, the Androgynous person is someone who is fully what they are but is also also contains the other side. And so it’s like Christ is fully a man, but he also has within itself all that is feminine as well. And so he doesn’t appear as a confused being, but he rather appears as one that has integrated they’re opposite into themselves. I don’t know if that makes sense.

Thal:

It does. Yeah. And I want to connect it back to what Adrian was saying and also bringing in, um, sort of the Jungian language where there’s the solar consciousness, lunar consciousness and Christ Consciousness is probably the, the marriage of both in a way.

Adrian:

Yeah. Yeah. Unity or nondual. Right. Sort of a non dual state. So you’re not one or the other. It’s sort of a blend of both.

Jonathan Pageau:

Yeah. And I think with, I think that right now it’s interesting because the whole, the whole question of nonduality, I think it’s very important. I for sure, I think it’s extremely important, but when we’re in the margin, we really have to be careful not to confuse nonduality with confusion, like confusion and mixture is not the same as nonduality. And so that’s very, it’s very important to make that difference because we, you’ll meet a, you’ll meet a nihilistic, you know, totally scattered punk rock person who talks about nonduality. But what they really mean is that they’re nothing. And in the negative sense, right? They have no focus. They had no center. They’re scattered. They’re there. Then it’s like, like, yeah, you’re not dual because you’re just a mess. It’s like being a mess is not the same as, as ecstatic mystical non-dualism.

Thal:

That’s a very important distinction. [laughing]

Jonathan Pageau:

Well, especially with the new age, a lot of new age thinking, you know, sometimes that becomes confused and uh, and you meet extremely destroyed people who have become so in the desire to, to become non dual. Uh, and so, so we have to be careful.

Thal:

That’s very important. Yes. A lot of new age type of thinking unfortunately is just narcissistic wounding repeating itself over and over again. And, and that could be, um, yeah, dangerous place to go to. Yeah, absolutely.

Adrian:

Jonathan, do you have any, uh, any favorite myths, um, just as somebody who devotes a lot of time, you know, studying stories and sharing, you know, patterns within them. Is there one sort of, you mentioned the center and the periphery. I guess that’s one theme or one pattern that has kept resonating for you, but is there a story? Yeah. Is there a story that stands out?

Jonathan Pageau:

Yeah, I mean for sure. In terms of stories, you know, I mean, I think that my two favorite stories as they kind of play up against each other is really the story of the creation in the Bible up to the fall. Um, and maybe even up to Noah, let’s say that, that, that like slide, I think that that contains so much, there’s so much in that story and then the story of Christ as an answer to that. So you have these two stories that kind of play off against each other. I would say that if you listen to my talks, you’ll see that I’m constantly going into the story in genesis into the story of creation and the fall and then then going into the story of Christ and trying to show how they relate to each other. Um, but in terms of, um, that’s the, in terms of, of a secular stories, I definitely really enjoy fairy tales. I love to think about fairytales because a lot of them sometimes are, are so strange, you know, they’re so weird, you know, like the story, I did a video on puss in boots for example. You know, that story is so odd. There’s, when you see it on the surface, it just looks so weird and uh, but somehow it’s survived until today. And so it means that there must be deeper in it. And so what I love to do is to take the fairy tales and to break them down to show how they’re symbolically coherent and that that’s been kind of a favorite thing of mine where you see something. So like Rapunzel, I did a video on Rapunzel just recently where it’s like, what does that story of why does she have long hair and why she, you know, she’s up in the tower, which has this weird long hair and, and you know, the, the prince climbs up, but then she gets her hair cut and until it’s like it. And then also she wanders into the wilderness and we don’t even hear you often in the story about how the, how the, witch died. It doesn’t really matter. But you know, then she cries on him and he restores his sight. And it’s so strange, but it makes total sense. It’s completely coherent in terms of, uh, in terms of its symbolic structure. It just, it just seems odd to us at first glance. So that’s something that I love to do is to dive into those types of stories.

Adrian:

All right. Just to close. Is there anything you can suggest listeners as far as, um, maybe sharpening this faculty this ability to see things perhaps in a more symbolic way outside of just merely sort of studying the story? Are there any practices maybe you engage in that are, that are helpful for that reframing or shifting our perspective?

Jonathan Pageau:

Well, I think that being part of an actual tradition is important because you know, when you’re, let’s say I’m, I’m eastern Orthodox and, and there is a coherence which sets itself up not only in the stories but then also in the liturgical year. So what we celebrate during the year, how it follows the pattern of the year, and then what we will sing during those years, what icons we use during the feast. And so what it does is it really creates, and also the architecture of the church and how the images in the church fit with all of that. So what it does is it creates a puzzle, which is bigger than just a bunch of stories that are disconnected. It’s actually a coherent world. You know how we talk about people who write, talk about world building, you know, where you need to have this kind of coherent world where let’s say the liturgical year and everything that comes with it, all the, all the art is a, is this coherent world. And so you can, you can get a lot of insight by meditating on, on that and also being within it instead of just looking at it from the outside. It’s very different when you’re just looking at a story from the outside. Um, it’s different when you’re in the story and you’ve actually taken on the story as your own and you’re participating in it physically. So I think that that’s something that I definitely think is important in terms of, of understanding symbolism. But then, you know, there, there are some, there are some books that you can read. I think there are some church fathers you can, you can also read some of the church fathers. My brother, I told you a little bit about my brother. He wrote a book called the Language of Creation last year. And, uh, I would say it’s probably in my, I mean, I’m not objective obviously because he’s my brother, but I, I think that it really is a very beautiful, concise book that can help you understand symbolic structures and, uh, and he uses the Bible as the, as the core, but he’s actually really talking about cosmic and psychological structure so you can, uh, it can help you to understand all kinds of stories when you, when you read his book, so..

Thal:

Yeah, what you’re saying is making me think about how, how we can view our life as a journey and that we are the hero or the heroine and we’re on a journey and that the symbols we’re not looking at them objectively through a microscope, that it’s within us and it’s around us. And that’s how we can hopefully create some type of meaning.

Jonathan Pageau:

Yeah, I agree. And the meaning, you know, once you engage in that way, no, you’re surprised to see the patterns, like you said, in your own life. It’s not just in the stories outside, but you start to notice in your relationships, you know, in the way that things manifest themselves to you, let’s say you start to see that they do so in patterns as well, and that you’re also part of a story. And so that’s something that’s actually, I mean, it’s, it’s wonderful when that happens, when things kind of come together and everything fits.

Thal:

And that unfolds really regardless of what tradition the person decides to follow, it just unfolds naturally.

Jonathan Pageau:

Yeah. I mean, for sure. We are all here. We all are in those patterns, no matter where we are in, no matter where we do, uh, you know, the question is where in the pattern we are and hopefully we can move towards the heart. That’s what, at least the hope.

Thal:

Absolutely. That’s amazing. Yeah. Thank you,

Adrian:

Jonathan. That was a pleasure. Thank you so much.

Jonathan Pageau:

Okay. Yeah, it was great to talk to you guys. I wish you wish you all the best with your podcast as well. I hope that, uh, it’ll, it’ll, uh, it’ll continue.

#10: Enter the Sacred Field of Kabir with Andrew Harvey

The mystical, the mythical, and the mysterium, the realm of cosmic forces remains enigmatic. We may project our human perception onto the unknown or completely reject it. What we don’t know scares us. Fear of the ‘other.’ It may be easy to dismiss mysticism as a way of the ancient ones. Yet, our mythical and mystical musings remain alive today through literature, poetry, music and yes, through video games and shows like the Game of Thrones and Harry Potter! There is no separation.

The lines between interviewer and interviewee become blurred as we shed our skin with a modern-day mystic: Andrew Harvey. We recorded this conversation a day after a poetry reading by Andrew, here in Toronto to celebrate the release of his latest book, Turn Me To Gold: 108 Poems of Kabir. Andrew brings in his energy and ecstatic presence as he shares his vision of sacred activism – in response to our meaning crisis or what he sees as a massive transformation of consciousness. Andrew was born in South India in 1952. He was educated in England and studied at Oxford University. By 1977, he became so disillusioned with life at Oxford, he returned to India where a series of mystical experiences initiated his spiritual journey. Andrew has studied under many sages and saints from different traditions. He is the author of over 40 books and lectures internationally.

Highlights:

  • The Mystical Experience of Writing Kabir Poetry
  • Problems with New Age Spirituality
  • Message for Young Seekers and Sacred Activists

Resources:

Listen:

A poem inspired by this episode

Full Transcript

Andrew Harvey:          

How lovely to be addressing you. How did you enjoy last night? How did it register in you?

Thal:                 

It was amazing. I felt the poetry, your presence, and your energy and you know, I come from a Sufi background so I was sitting there, I was like, yeah, this is what I already know but felt it.

Andrew Harvey:          

Exactly! Isn’t that wonderful? That to me is the exact response because we do know this, it is our reality and all the great ones like Kabir, they just wake up this knowledge within us. Kabir is not trying to be a guru, he is trying to empower us with our own authentic awareness because he knows that everyone is secretly divine and has all of this knowledge. That’s what I tried to do. I’m not, I couldn’t. What a boring thing to be a guru. My God. Terrible! What a waste of time where you can have all the fun in the world with people like you. Right. What did you feel?

Adrian:             

We were just talking, I am really raw right now. I mean from last night something happened where to me, you mentioned lion a few times the imagery of a lion and you were the lion last evening. You roared with that power. I felt like the lions in the room all heard it. We heard the cry and a part of me is kind of waking up to this realization of we got to act. You know there’s a sense of urgency and I love the energy that you are bringing.

Andrew Harvey:         

Act from sacred consciousness. Act from that vibrant wholeness within. You will be a lion in your own way. Everybody’s lion is different. There are tender lions. There are soft lions. There are wild lions. It is finding your own and unique inner lion, isn’t it? Yeah. I just do me, my big Me and then hope to wake up the lions in the room. I’m training the special forces.

Adrian:             

You’re definitely doing that.

Thal:                 

I want to share something with you before we start. I think it was two years, almost two years ago or a year ago when you were on a podcast with Tami Simone, “Sounds True”.

Andrew Harvey:          

Yes.

Thal:                 

Yes. I was going through one of my many dark nights of the soul and I’m just right in the middle of the interview…

Andrew Harvey:          

You’re a good Sufi.

Thal:                 

Hopefully. Right in the middle of the interview. You said one of the prayers that I have always utter in my practice, which is “show me things as they are”. Then you said that that’s from one of your favorite teachers, Prophet Mohammed, peace be upon him. The moment you said that…It hit so hard with me that I just wept. I had to stop the podcast and I wept for like 30 minutes, so just wanted to share that.

Andrew Harvey:           

What a beautiful… You know, one of the things that hurts me the most is the way the Prophet is seen in the West. When you get a glimpse of a glimpse of a glimpse of who the Prophet is, how could you not weep for half an hour?

Thal:                 

I love him, you know, he’s like…

Andrew Harvey:          

Oh God. Of course.

Thal:                 

He embodies the Divine Feminine. Like his teachings were all about the Divine Feminine…

Andrew Harvey:          

Absolutely…he says paradise is at the feet of the mothers. You remember?

Thal:                 

Yes

Andrew Harvey:          

Paradise is at the feet of the mothers and the first phrase in the Quran is about Rahman Al-Raheem. Both come from Rahm, the womb. God is mother first of all in the Quran and it’s impossible to read his life without being stunned by his tenderness. Look at the story of the cat. You know that wonderful story…he only has two tunis and his favorite cat is sleeping on one of the arms and he cuts off the arm of his tunic so as not to wake up the cat. ‘Adab (graceful comportment) is feminine. ‘Adab is entirely about tenderness and courtesy and respect and reverence. Those are feminine virtues and until you know that you know nothing about Islam.

Thal:                 

The most people who misunderstand Islam are Muslims.

Andrew Harvey:          

Wahhabis have no idea about the Prophet. If they could meet the Prophet he would be out of his mind with suffering about what they’ve made of his revelation.

Thal:                 

I believe that 100 percent

Andrew Harvey:          

And you can’t imagine why all the Great Sufi mystics have been so desperately and deeply and profoundly in love with him because they know that he’s the complete human being. No other teacher was a husband. No other teacher would have said that I love women, perfume, and prayer. That’s a complete man.

Thal:                 

Yes yes yes…

Andrew Harvey:          

A complete guy! He loves women. He loves sex.

Thal:                 

Yes he did…

Andrew Harvey:          

The beauty of celebrating with another being and perfume, the mystery and beauty of the world, and then prayer of course it’s the last one. It’s the ultimate one, but nobody lived as a complete life as the prophet. There’s never been as a complete life as him.

Thal:                 

I believe that. Thank you.

Andrew Harvey:          

You know that. That’s why you’re a Sufi. You’re so lucky to love the Prophet so much. What a life? So terrible! His life.

Thal:                 

So misunderstood…up to this day…

Andrew Harvey:          

Oh God, yes. You know that he is still available to those who love him…you never see him but you can…some people see him, but I’ve never seen him, but I have felt him…

Thal:                 

I felt him…Some people see him, some people see him like even in like during the day, you know, and have conversations with him, but

Andrew Harvey:          

I’m looking forward to that particular…

Thal:                 

Me too… I am looking forward to it.

Andrew Harvey:          

So glad you like that…that is such a blessing.

Thal:                 

I’m just happy to be talking to you today.

Andrew Harvey:          

Me too. But people always say to me, why do you say peace be upon him? Are you kidding? I would never talk about the prophet without honoring Islam in that way…it will be very vulgar. People have no conception of this. The ‘adab (good character) you need towards the holy ones.

Thal:                 

The holy ones from all traditions.

Andrew Harvey:          

Yeah, but he would be the first one to say that. He said it again and again and again in the Quran. Nobody loved Jesus more than the prophet. Nobody loved Isiah, Moses, and Noah and all the great ones. He says there are 100,000 teachers who have no names who are great prophets and great saints. Women, men of all religions, shamans. It is much more than a religion, Islam. It’s a vision of integrated wholeness. It’s the most balanced vision ever given humanity. It has shadows, obviously. I mean homophobia, misogyny, and all the rest of it, but they were not his shadows

Thal:                 

These are the shadows of dogma.

Andrew Harvey:          

And the boys club and all the rest of it…

Thal:                 

I hear ya…

Andrew Harvey:         

 Rumi doesn’t have those shadows. The Great Sufi mystical saints don’t have those shadows.

Thal:                 

That’s why they were killed someone like Al-Hallaj was killed by the orthodoxy.

Andrew Harvey:          

Yeah. All. Can you imagine what happened with Rumi? Can you imagine? They were freaked out. He started dancing with this old man in the middle of Konya after giving good speeches and quoting from the Quran. They thought he’d gone completely crazy or even worse. Finally they had to face that he was radiant with God. You know? Absolutely. That’s always the way, isn’t it.

Adrian:             

Andrew…I feel like we want to do this in service of Kabir, right? I mean this is one of the major reasons why we feel so excited and grateful that you agreed to come on. And this is just the beginning of your book launch, essentially, and last night, I mean, what we experienced with the poetry, I mean, it was so moving. I am still raw from that experience…still processing.

Andrew Harvey:           

When you say raw, I love that word. What you mean by raw? What does raw feel like inside you? You know right now, let’s have a conversation. I’d love to. This is not me talking about Kabir, I want to talk with you. In the Kabir field.

Adrian:             

To me raw are new feelings. So it’s feelings that I’m not familiar with and there is an element of fear, like what is this? I’m confused, but it’s making me tune inward and try to hang onto it, try to be curious. And so that’s raw sensations in my body and these feelings that are all commingled. You know, it’s hard to put words to it that that’s raw for me. It’s pre-language.

Andrew Harvey:          

It is pre-language, why do you need to put words to it? Why do you need to? That’s the danger of trying too soon to get clear, not allowing the radiant confusion to breed its own revelation. To change one. It’s just like falling in love, isn’t it, with the person. It’s scary when you meet someone you can’t avoid you can’t categorize, you can’t not love, and you know that once you’ve made that commitment to love, it’s going to change your life. It’s not just going to change your mind. It is going to change your heart, your body, your whole trajectory. And that’s what happens when you meet someone like Kabir.

Adrian:            

 It feels naked. That’s the other word. Yeah. You mentioned that last evening…is to shed the costumes to shed the house, the houses and to walk in the open.

Thal:                 

Even the process of us making the podcast is really about coming out in the open. I’m waking up from my own journey where, you know, I went into the comfort of dogma for a few years and it just didn’t work because it wasn’t who I am and I was never that before. Adrian is coming also from his perspective. A more secular perspective, you know, and he’s waking up to the mystic in him. That’s what I see and you know, we belong to a generation that’s, you know, confused.

Andrew Harvey:          

Well, how could you not be confused? Everyone’s confused at this moment because we’re in the moment of trauma and terrible chaos, and terrible suffering. The possibilities of human extinction are real. How could that not be radically confusing? If you trust at the deepest level, that radical confusion can give birth to the new, a wholly new level of tenderness and vibrant openness and communion, which is a source of tremendous meaning and joy.

Thal:                 

What we’ve been doing after every episode…I’ve been writing poetry. I would say all my life. More recently I’ve been sharing them through the podcast after every episode, and I told Adrian this three days ago, I told him I feel naked whenever I write a poem, I feel naked and I’m okay with it now and it is what it is…

Andrew Harvey:          

Don’t you think being naked is the greatest possible gift you give to anybody.

Thal:                 

That’s true.

Andrew Harvey:          

That’s the greatest gift.

Thal:                 

It is also being alive.

Andrew Harvey:          

alive. When you think about how you make the greatest friends of your life, it’s not by being brilliant, it’s not by being perfect. It’s by those moments of heart, rending fragility and expansion that suddenly snares another heart. Right?

Thal:                 

Absolutely.

Andrew Harvey:           

That’s it. That’s the whole of life.

Adrian:             

Yeah. Do we want to get into it, right?

Andrew Harvey:          

Yeah. We are into it. Just keep this in the podcast. I love this because this is our field. You know, I can see your beautiful faces. I can see how much you are so alive and how much you are in pain, at what’s going on, and how much you are not just resting in that pain, but really wanting to understand beyond words beyond concept what this pain might mean. For me, what this pain is the pain of childbirth. It’s the pain of birth. It’s what happens to a woman when she gives birth is monumental. It’s being possessed by this birthing force that looks, from a man’s point of view, and I’ve seen it so many people give birth, looks like she’s being torn apart, but she’s not being torn apart. She’s been given the supreme privilege of being a gateway for the birth of a new being, and this is what’s happening in all of our psyches at the moment. Everything we think of as real, it’s being dismembered, it’s being burned down, not to punish us, but to release us from these terrible, horrible dominator paradigm structures which are quite clearly annihilating life, so we’re being born into life and that’s a scary, confusing process, but if you stay with it and trust and surrender and listen to the voices of the ones who really know this process, then something amazing gets born in you and with that, the passion to change, everything gets born in you. Together. We can do this.

Adrian:             

Thank you, Andrew. Thank you for that. I think. I think we’re both actually really wanting to hear how how you got drawn to Kabir to begin with. We know that in writing it was quite the experience. You lived with him. You mentioned multiple times that you were living with him. He was inside of you.

Andrew Harvey:          

I’ve loved Kabir all my life. I’m 66 years old now and I met Kabir first when I was 25 in Benares the city where he lived, which is called Varanasi now, but I can’t help calling it Benaras because for me the word Benaras means something exotic glorious and it is like an unfolding of purple silk, Benares. A very holy word and it’s a very wild, holy, gorgeous, terrible, amazing city, which is like a naked representation of every kind of opposites in life. I went there first when I was 25 and I was overwhelmingly grateful to be in a place as mad as my own psyche. I just recognized finally that there was a place on earth as gorgeous and crazy as what I was beginning to understand. The mystery really is… So I was out of my mind with joy and I used to go in the early morning to the temples and sit there and just look and breathe everything in. The perfumes, the smells, the amazing adoration of people. One day I was there and this old man came in this beautiful old Saddhu in rags but with the face like an eagle, and he started to sing and I can’t begin to describe singing, but it wasn’t pretty. It wasn’t manicured. It was wild singing wild, holy gorgeous singing. The whole place shook.I plucked up my courage after he finished and I said, “what were you singing?” He spoke broken English and I speak some Hindi. Between my broken Hindi and his broken English, we communicated totally because we were in the space. He said, I am singing, “my beloved.” I said, “who is your beloved?” “Kabir! Kabir! Kabir! How can you sing anything else but Kabir when you’ve met Kabir. Kabir changes everything. Then he translated for me what he was singing and he was singing the song, “the beloved is in me, the beloved is in you as life is hidden in …(inaudible) rubble your pride my friend, and look for the beloved within you.” Just those words pierced me and I realized, oh my God, I have not heard of Kabir but that began a passionate search to find out everything about Kabir. I read everything in different languages. I speak French and Italian and German and some Hindi. I read all of the amazing new books that were coming out on Kabir that are incredible work done by, especially by two great women scholars, Charlotte Vaudeville, who wrote the most astonishing book on Kabir. Every single aspect of Kabir’s genius is explored by her with razor clear, deeply radical, wonderfully precise scholarship. Then there’s this other wonderful woman translator, Linda Hess, who has exactly the same degree of excellence in her work, but who also plunged deeply and mystically into the Kabir tradition and spent a lot of time with one of the greatest Kabiri singers, Kumar Gandharva, and if you’re listening out there, go on to Youtube, get hold of Kumar Gandharva. He is simply the greatest singer that India has produced in the last hundred years. He’s left, unfortunately, but his voice remains. So I plunged into Kabir from a scholarly point of view, from the translations that were coming out. Robert Bly is magnificent translations, a lot of Bly in there. He’s not really being very faithful to Kabir, but he did a marvelous job of bringing the perfume of the Kabiri spirit, but at the time I was obsessed with Rumi and I still remain obsessed with Rumi because Rumi was my first intense beloved. I just. I’ve never gotten over Rumi. I spent 40 years writing books on Rumi, recreating Rumi, going to Konya, plunging into the depths of Sufism, and Rumi is such an amazing universal poet. He is the other great universal poet with Kabir and the two of them are brothers that you can’t compare Everest and Kanchenjunga. They’re both supremely great mountains of brilliance and beauty, so I didn’t get around to really confronting my passion for Kabir until about seven or eight years ago when it suddenly became clear to me that the reason why I hadn’t done any deep work on Kabir because I myself wasn’t ready. You have to be ready for Kabir because Kabir is so fierce, so demanding, so real. I had to become real before or half real before I could dare to step into attempting to transmit him in English and then something quite dramatic happened in my life, which is I went through one of my periodic fits of bankruptcy, so because I’ve lived a pretty wild life as a teacher, I haven’t been user-friendly. I’ve tried to tell the truth because I know I’ve known for 20 years that we were in an apocalyptic situation. If you’re teaching in America, that’s the last thing people want to hear. They just want to hear everything is fine and it’s all going to go well. It’s not going to go well. We’re gonna have to die to be reborn and in this time I was compelled and it was one of the great graces of my life to go to live in a log cabin in Arkansas and I paid $300 a month for this log cabin and I thought more of my friends thought, oh my God, Andrew is now going off the deep end and we’ll never see him again. He’s a brave madmen, but bye bye Andrew. But in fact, what happened with that, that was the best thing that ever happened. I lived in simplicity with the deer and the hills of our Arkansas and the wonderful raw non-religious people who are just the best people you can possibly imagine. I was grounded and earthed in a way that had never happened to me before. I was humbled, radically humbled. At that moment he could enter because I’d been bashed enough, battered enough, reduced enough, humbled enough to be able to hear the unmistakable intensity of truth in him, and then something absolutely extraordinary started to unfold is that I really started to dream about him, to feel him around. I realized that in meeting Kabir at that time in my life, I was meeting the very, very best of myself. That the very, very best of myself would now be honed and deeply transformed by this encounter with this lion of truth. It was the most thrilling experience of my life. It unleashed an immense torrent of creativity in me because I started to write as Kabir. I’ve written hundreds and hundreds of poems in Kabir’s voice with my voice mingling his. I haven’t printed them and haven’t published them because I wanted my first offering to be about him because it would be an act of monstrous arrogance even for someone like myself to come out with my Kabir poems without spending time on really presenting the genius that gave birth to whatever I was able to say in this field, and what happened was that when you commune at that level of passion with a great being, you enter into the most intense, imaginable, sacred friendship with that being. This is known in all the mystical systems. The Catholics call this the communion of saints, the Saints are not in Heaven or whatever heaven is. The saints are all around. They’re still alive, they’re vibrant, and if you commune with a saint out of a particular deep love for that saint that saint will start to appear to you, talk to you, give you directions, guide you, you know them from within you. This is a tremendous mystery, but it’s a mystery that mystics of all traditions have experienced. And what I experienced was Kabir became my friend myself, my voice, my heart, and it was very scary sometimes because you can’t approach the field of Kabir without being exposed to yourself. And all of us have so much further to go. And when you’re in the field as clean and as incisive as the Kabir field is… You’re faced all the time with your corruption, your stupidity, your sloth, your vanity, in my case your desire for celebrity, all the stuff that swirls around in every human psyche, befriending someone like Kabir means that you cannot anymore befriend your own darkness. It becomes intolerable to you. There’s a real sacrifice involved when you come into this kind of field. But the rewards for making that sacrifice is so astounding because not only does he pitch that view and hits you over the head, he also got an arm around your shoulder saying, I know what you’re going through. I’ve been through it. It’s terrible facing who you really are. But you’ll discover through this facing who you really Are! That will make everything worthwhile. This was a most extraordinary process and out of that came my book, Turn Me To Gold and it couldn’t have come in any other way. I wasn’t ready to do it earlier on. I had to be cooked by Rumi, to be ready to be eaten by Kabir and I had to go through in solitude in that log cabin, this turbulent astounding relationship with him to be able to be guided by him to present the book in exactly the way that the Kabir field exactly wanted as a musical symphony in four parts that could open up all of the different aspects of the field to divine embodiment. It was an amazing journey. It’s not over. I’m just beginning a new journey now going out talking to people like you about the journey, that’s a new extension of this field. Does make sense to you? Does it ring true?

Thal:                 

I’m just thinking also about something that you had mentioned last night when you were talking about the book and about the two energies that are mentioned in the Sufi tradition, which come from the Divine name, which is the Jalal energy, which is the energy of awe and breaking the ego and the Jamal Energy, which is the beauty and the tenderness, which is Rumi, and that’s where you were cooked for you to get ready for Kabir as you had mentioned. I just want to relate or mention the role of poetry and the role of poet as medium and what does that mean to you?

Andrew Harvey:          

Well, what does it mean to you? You are a poet. I want you to hear what it means to you.

Thal:                 

Everything! I feel that poetry and the poet are mere mediums of energy. It’s like the connection between the sacred and the profane, the connection between the transcendent and the imminent. It’s only through poetry that we can contain the ineffable.

Andrew Harvey:         

Yes. How beautiful? I can’t speak after that, but I think that we’re in a time where religious dogma no longer captures us. I think we are in a time when people telling us what to do and how to do it, laying down laws is frankly horse manure to us because we’ve seen how many of those laws are not Divinely inspired but manmade and very crippling and I think we’re in the time of the birth of the universal mysticism that goes directly to the source that once the skinny about reality that once the essential disciplines but doesn’t want to be contained in any one dogmatic context and poetry is by definition non-dogmatic. It’s personal. It’s born out of the depths of the unique personal ecstatic experience, especially when it’s mystical poetry, and because it’s personal it transcends dogma, because it’s personal it speaks directly from the enraptured heart to the enraptured heart. It speaks above all the language of love and the language of love is the language which we are all, whether we are atheists or non-atheists or wiccans.

Thal:                 

Whatever the label is?

Andrew Harvey:          

What we’re famished for is that language of love and every humanbeing when they hear Rumi is thrilled because Rumi speaks as an ecstatic lover. Anyone whose ever known how love expands you will hear in Rumi, even if they don’t understand the kind and the vast of love that Rumi speaks about, they’ll know, oh my God, this guy is a lover and I have a lover within me, and I want that lover to grow because I know that lover is the best of me and the most noble of me and the most wildly deeply intelligent. Pardon me, much more intelligent than my brain.So poetry has that unique power to take us into the field beyond good and evil that is love in all of its majesty and power and beauty. That’s why poetry, mystical poetry now is coming back in such intense way because we’re being guided into a universal mysticism whose heart isn’t laws and dogmas, but burning rapturous, incisive, vibrant, violently beautiful and pure poetry, so the great new texts of the new universal mysticism will be the great mystical poets, will be Rumi, will be Kabir, will be Hildegard of Bingen, and Hadewijch of Antwerp.

Thal:                 

William Blake.

Andrew Harvey:          

William Blake, absolutely…and Rabiah. These are the great sacred, humble prophets of this new universal mysticism. This has always been known in the great sacred cultures. In India there are the Sanskrit Brahmans who love to quote the text, but what did the people of India love? They loved the songs of Kabir. What does the shopkeepers sing? They sing the upanishads. They sing Kabir because they want the raw pure naked, they need it because they’re living very difficult lives and sometimes it’s threatened lives and talking to them about the upanishads is not going to help them. What will help them in the most visceral way is that raw pure, absolutely bare poetry of a great mystic like Kabir. Who is their buddy. They can feel him go through everything that they’re going through and still goes through and they can vibrate with that. So you if you’re in India, in Benaras, for example, I remember one morning relatively recently going to the shop around the corner where I used buy my soap with this wonderful old woman and we became great friends and she in the morning would sing me Kabir. She was a very poor and she would tell me, you know, Kabir has helped me live my life. I know that everything is God. I know I have no money. I may not have money for my evening meal, but because of my singing of this magnificent holy brother of mine that is Kabir, I can get through anything. She told me that and that’s what so many people experience. Poetry has that divine gift.

Thal:                 

I was just listening to the late Mary Oliver, I think she just passed away two weeks ago or three. She said something about the role of religion. She said, well, religion is there to remind us that we cannot rely on our will but then the dogma comes in and flattens out everything and reduce it and it’s reductionistic much like a very staunch secular view is also reductionistic. Anything that is one side of something is reductionistic and…

Andrew Harvey:          

Poetry is all sides altogether.

Thal:                 

Exactly. Exactly.

Andrew Harvey:          

In a human experience that is non-judgmental that accepts all the pain and all the joy. That accepts all the struggle.

Thal:                 

The paradox of life.

Andrew Harvey:          

The great mystical poets are our best friends, they are the best friends you could ever have on your life journey.

Thal:                 

It’s where I go to when I feel alone. It is my world. I love it. Mystical poetry.

Andrew Harvey:           

Well you know that you’re not alone when you are sitting with Rumi or Kabir. These guys have been through everything. They’re with you right now and they will give you the consolation, the wisdom you need. In Iran, you know, they love Hafiz most of all. They say Hafez is the greatest of all the poets, even greater than Rumi.

Thal:                 

He’s powerful.

Andrew Harvey:          

What they do when they’re feeling miserable or alone or in front of a very difficult judgement, they pray and they open Hafiz. They’ve discovered that it is some kind of an oracle.

Thal:                 

I actually do that trick too.

Andrew Harvey:          

I do it with Rumi and Hafiz and it never fails. They are there present completely as a complete divine human beings, speaking intimately to us, and they can help us in ways that even the greatest scriptures can’t help us.

Thal:                 

I believe that…

Andrew Harvey:          

It’s all about friendship now you see, I think that when we really understand as human beings what friendship is capable of, what great friends can feel and do and experience together.

Thal:                 

Sacred friendship.

Andrew Harvey:          

We understand the full glory of what the poets ask because truly they are our deepest secret friends.

Thal:                 

In fact, that is one of the main messages within the Sufi tradition. The sacred aspect of friendship and communion and sisterhood and brotherhood and all of it.

Andrew Harvey:          

Isn’t that the deepest meaning of Shams and Rumi’s relationship? Nobody really understood their relationahip. Some thought they were physical lovers. That’s not true. Some foods that they were just buddies. That’s not true. Some people thought they were master and disciple. That’s not true because they were each master and each disciple. All of those previous definitions vanish when the true glory of friendship appears because they clearly loved each other, heart, mind, soul, and body. It was total love, but it was love that vibrated from the depths of the heart and included the whole field of the being. That’s friendship and we we’re just beginning to begin to begin to begin to understand what friendship can be.

Thal:                 

The tip of the iceberg,

Andrew Harvey:          

How wonderful, yeah. This is what awaits the human race if we can only stop committing suicide and matricide. It awaits the revelation of universal mysticism, the revelation of fundamental bond of sacred friendship between all beings gay, straight, lesbian acrobats, drunks in the street. Who cares? They’re human. They’re alive. They are our friends potentially.

Thal:                 

It’s fear. It’s ego. It’s, ah! These are the things that need to break.

Andrew Harvey:         

It’s fear because you might suddenly find yourself embracing a dirty old drunk by the side of the street as your long lost brother that would scare you, but that’s truth. Jesus is talking about the same kind of love. He says, “greater Love hath no man than the man who lays down his life for his friends.” That’s the whole meaning of the mystical path to lay down your life for your friends so that your friends can taste the splendor of God through the life you lead and come into their own unique splendor and live it out with their own unique joy and then you can encourage them in that they can tune you and you can tune them and a lot of fun is had by all. We’re frightened of joy more than anything else. You know that’s what’s so scary. People say that they are scared of suffering, but if you really look deeply into yourself, what you’re really scared of is love and really scared of joy.

You might find yourself loving all kinds of unlikely people, even people who you before you thought were your enemies or just having mad destructive views. You might suddenly find yourself feeling overwhelming compassion for Trump, for example, which will deeply annoy some of your liberal friends. It’s actually part of the geat beauty.

Thal:                 

It is part of the paradox.

Andrew Harvey:          

It is part of the paradox, but it doesn’t mean you hate him. You oppose his policies but it does not mean you hate him because you see the pain behind all the madness that can destroy the planet, but it doesn’t mean you have to hate him. Why should you hate him? Hate the policies, do everything you can to unnerve those policies, but never find yourself in the place of hating any humanbeing because they are still, however battered, the image of God. You have to keep that as a lover of God … that truth.

Thal:                 

Keeping in mind our listeners, I’m thinking when we’re talking about this type of energy and being sort of possessed with this radical love.

Andrew Harvey:          

Yes, yes! I love that…possessed by this radical love. She speaks as a poet. That’s why poetry is so important because you said it in a phrase. That’s the intensity of being, isn’t it?

Thal:                 

Thank you. I have to say it. I’m going to say it today, sometimes it’s my own fear and you know how I’m perceived by others that I sometimes have to tone down that side of myself. Working with Adrian, right now, I’m slowly not going to tone down that down anymore.

Andrew Harvey:        

This is the time of the empowered women. We need women like you to speak fearlessly, to sing out your truth. I need it. Every single man, however, evolved on this planet, needs to hear the voices of wild, empowered holy women. Be one of those. Don’t be frightened. I will tell you a story, which is one of my favorite stories, happened to me when I lived in Paris. I had a great friend. She was a Countess and she was a Coke addict, unfortunately, but she was the most luminous, wild, fearless person I ever knew. She was in her seventies and I was in my thirties. We were inseparable and she would take me to these glamorous dinner parties. Her favorite thing was to go off into the bathroom, smoke some coke, and come back to the table and tell everybody the truth about themselves at the table. Appallingly truthful.

One day the whole of France was sitting around this table. I mean the President was there, Yves Saint Laurent was there. It was a very grand party. She had known them all their lives, so she knew what a corrupt load of wankers they really were those people. She went from one to the other and she just said, you have been so selfish and narcissistic in the way… Look at the world, it’s burning because all you’ve wanted is power. She was possessed by sacred rage. It was tearing her apart. She went around and then the guy next to her who happened to be the head of (inaduble) said, “Helen, you are too much.” She quick as a whip said, “patron and you have never been enough.”

Thal:                 

Those words were used as a form of abuse, really. “You are too much.”

Andrew Harvey:          

She was not too much. She was agonizingly struggling to be totally real. She was on a quest for total authenticity and that made her to me heart-rendingly beautiful and a great, great teacher and I didn’t judge her. If I had been inside her mind, I would have been dead 30 years before. It was amazing that she was alive with what she knew and she loved me passionately. I loved her passionately. Seeing the way in which somebody who is possessed of radical love is treated made me really make the choice that I would never, ever silence my passion. You have to choose the passion of the truth and you have to let the chips fall where they may because what you’ll discover is that the real people will come to you.

Thal:                 

I am already seeing that…

Andrew Harvey:          

If you have five real friends in this world who are authentic, that’s everything. You don’t need 100 acquaintances. You need those five and they can’t come to you until you’re completely real yourself or trying to be. That’s the great truth. You know that, don’t you?

Thal:                 

I do, actually.

Andrew Harvey:          

Yeah, so everybody out there who is frightened about being their real selves. Stop it! It’s time to tell the truth. It’s time, do it with dignity, do it with courtesy, but do it because even when people resist you, if you do it with force of your whole personality, you will shift something in them and three or four days later or maybe five years later, they will shift. At this time we can’t afford not to be radically passionate about life because the world is being destroyed and we have to speak up and we have to be ragged and we have to call people to account. We have to most of all call ourselves to account and we have to engage together in the sometimes painful, difficult, uncomfortable process because we’ve all got to get much more honest, much more real to get going together. Just do whatever we can to stop the human race. Committing suicide and matricide.

Thal:                 

We’ve done the physical destruction, the environmental destruction, destruction of ideas, and now it’s our psyche that we need to salvage.

Andrew Harvey:           

Well, Jung said the history of humanity is hanging by a thread and that thread is the the thread of the psyche. Well, that thread is fraying and now tiny little bits are left and the frays altogether, the world’s finished. Every animal will die. Every plant will die. We will die. The seas by 2049, the major scientists say, will have no, no fish in it. I was talking to a very important, I wish I could say his name, but it was a private conversation last week. He’s probably one of the world’s leading scientists with the men’s (inaudible) and he said that the recent report of the UN, which said we have 12 years is not true. We have seven years and a lot of information is being deliberately kept back from the public, the powers that have control over the the information are terrified that when the public really knows what’s really happening, there would be madness and riots on the street. That’s where we really are. We’re about to go through a massive 50 gigaton burst of methane from from the melting Tundra in the Arctic, which has been keeping back a lot of methane gas and it’s now warming up and it’s going to release more carbon dioxide into the atmosphere than has been released since the beginning of the industrial revolution. We have no idea what’s this going to mean? This is very sobering, but my belief is that we don’t need to be paralyzed by this. We need to be activated by this and not by rage, but by joy, by love for everybody, our friends, our family, animals, and that love has to be experienced in rawness and then lived in sacred action. That’s why I’ve devoted my life to what I call sacred activism, to help people experience this deep, embodied, passionate, raw love that is divine love for each other and for everything, and then realize that love is not completely real until its become active.

 If you weren’t doing this podcast out of pure love, you wouldn’t be real. You’d still be having emotions and indulging in your emotions, but you have put yourself out there so bravely. That’s sacred activism, that’s stepping up that’s saying, not in a bossy way, saying that we care and we want you to care and we want to hear how you care. We want to help you care more and so that we can care more so that we can come together more to do more together to really wake the human race up and give people hope and energy in a time of despair so that instead of being paralyzed by this exploding crisis, we use it in the deepest sense to get real, get down and get going. So there’s a huge birth taking place and we’re part of it. You and I and the people listening to this are a part a bit, and we can do this together.

Adrian:             

Can you talk more about radical embodiment because it is a thread that I’m hearing in Kabir’s poetry and what you’re saying right now, this is not intellectualizing our way out of the mess it is.

Andrew Harvey:          

That’s what created the mess.

Adrian:             

It is not an ascending path. It sounds like it’s a dissent. It’s coming down.

Andrew Harvey:          

It’s both.

Adrian:             

What I was just going to say, what I heard last night when you were talking was to experience the ecstasy, but to bring that into the ordinary life and that sort of that downward energy, bringing it into the body and through our actions is how we’re going to be able to get get through to the next, to the other side of this evolution.

Andrew Harvey:          

That’s so beautiful. I’m so glad you heard that because what’s happening in a lot of New Age spirituality is that we are using the ecstasy as a drug to leave being here to get out of being here and to go to some other where this is disembodied ungrounded spirituality. It’s actually a higher form of narcissism and it’s very dangerous because it’s using the highest experience for not the highest ends, the real way as it’s been shown us, by the great prophets and the great embodied divine mystics such as Jesus and the Prophet, peace be upon him, and Rumi and Kabir and other great women masters like Teresa of Avila. The real way is to allow yourself to experience that ecstasy, and be taken to the source of life itself that is ecstatic love and ecstatic joy and then through opening completely allow that ecstasy and that joy to irradiate your mind, to come down into the depths of your heart and open your heart completely to its presence in every living thing and every flea and in every stone.

 The ecstatic light is actually the source of everything. Everything is crystalized light energy and this is what quantum physics is discovering now, so science and mysticism are revealing the same paradoxical, amazing reality that everything is energy, light-energy, then, and this is what the embodied mystics tell us, the great masters of embodiment and Jesus is one of them, and the Prophet, peace be upon him is another and Kabir is another. Then it needs to come down into the depths of the body itself because the body is secretly crystalized light-energy also in experiencing that in the depths of your cells, grounds you, makes you strong, makes you powerful, makes your love real and that love cannot be completely real and completely the embodied until it is acted on in a passion for justice and in a compassionate passion of love towards all beings.

Not just human beings, but animals, insects, everything. That’s the complete human divine experience and that’s the one that is struggling to be born against immense odds on the earth and actually our crisis which seems so horrific and is so horrific, is perfectly designed to be the birthing canal of this because nothing else could possibly work in our situation. When you’re in increasingly that state of radical love embodied in the mind and embodied in the heart, embodied in the body and embodied in real sacred action based on your own deepest talents and your deepest abilities. You don’t care whether somebody is a Muslim or a Hindu or a Christian or an atheist. You don’t care whether they agree with you or don’t agree with you. You all you see is that the world is dying and that you need to put love into action in your own unique way with your great heart friends and that that’s the only game in town.

That is the most important possible thing that you could do with your life at this moment. When you get that, it actually gives you enormous joy and peace and strength and passionate energy. Even in the middle of all of this despair, so you instead of being somebody who gets despairing and paralyzed and adds to the problem, you become someone who takes water to the thirsty, who can go to visit a friend who’s going through a massive depression because they feel that they can’t do anything and say, don’t be fooled by the fact that the world may be ending. Don’t let that depress you. Don’t let that stop you discovering who you really are. Join me. We’ll do it together. I’ll help you get catch flame with eternal joy and we will do something fabulous together and we’ll make creative projects together and even if it all goes and it might, we won’t have wasted our lives because we will have lived our lives in joy and peace and resilience and passion and really found meaning and above all have loved each other, truly.

Thal:                 

In a way that’s piercing through the veils to get to the gem…living that way. When we are talking about sacred activism and spiritual bypass in the New Age movements. It’s also important to recognize that there is a lot of problematic things happening within activism too.

Andrew Harvey:          

What would you say they were?

Thal:                 

Well, it’s the sacred aspect is missing.

Andrew Harvey:          

What does that lead to in your opinion in activism?

Thal:                 

A lot of reactionary behavior and a lot of ego inflation.

Adrian:             

And not acknowledging the shadow or integrating it because that is where the gifts come from. I mean, we talk about the light coming out of the darkness. But if we don’t acknowledge it, if you don’t even talk about it, then we’re being very naive about the situation.

Andrew Harvey:          

And we’re in a way indulging in self-righteousness and making ourselves feel good by denouncing other people. You know, the traditional mystics have had the shadow of wanting to go off into the light and not be here in relationships and responsibilities to the real world. That’s been the shadow of all the patriarchal mystical systems. The activists as they’ve evolved have had the shadow of self-righteousness, of blaming others, of wanting to feel above the others because they’ve got the real skinny and everybody else is just hopelessly deluded. Both are afflicted by profound kinds of narcissism and very dangerous kinds of narcissism. The danger of the mystics narcissism is that it is drained this world a bit sacred significance. It’s demonized the body. It’s made relationships part of illusion instead of the place where we learn so many wholly and important truths. It’s made a world in which animals are treated as inferior to us because we’re supposed to have the superior consciousness with the disastrous genocidal results that we see.

That’s the responsibility of those mystics who got addicted to transcendence, but the activists have also got a tremendous responsibility for the darkness of this situation because instead of really staying humble and loving and compassionate while pursuing just courses, they have been very often beacons of ego-ridden jostling amongst themselves and also deep self-righteousness so that they put off people who would otherwise want to join them. Who would want to be somebody who is self-righteously demonizing and denouncing every other human being that doesn’t agree with them. Every normal human being knows that that’s not the way so activists are their own worst enemies. The amazing thing is, and this is where sacred activism is so important, is that you if bring the best of the mystic, which is the passion to unite with God, it’s source of reality together with the best of the activist, the passion to uphold the truth of justice, which is a noble holy passion and don’t deny activists that they do have that.If you bring them together, then you have a whole truth. You have people who are deeply grounded and rooted in the sacred, humbled before the sacred, deeply aware that they need to constantly vigilantly work on their selfishness, on their self-rightousneess, on their desire to demonize others instead of recognizing others as aspects of themselves and you have people committed to putting the sacred into living wise, focused radical action. And that’s the new kind of human being that’s been born now, and it cannot be born either through the old mystic way or through the old activist way, but it can be born through this mysterious fusion that happens and we’ve seen it work. Gandhi was that kind of person. Gandhi’s genius was that he didn’t demonize the British. He knew exactly how dangerous the British were… I come from an imperial family. I was born to an imperial family, I have got the scars on my psyche to prove it, so I know how dangerous the British were…

Gandhi’s genius was to say to the British, I honor you, I don’t hate you. I just think that you’re not living up to your own deepest principles because you’re telling us that you’re the apostles of democracy and freedom. Whereas the democracy in India and where is the freedom in India? So that was amazing because the British would have been a lot more comfortable had Gandhi been demonizing them all the time. He made them deeply uncomfortable because he held up a mirror to them of their own deepest principles. And then very tenderly said to them, I honor these principles, they’ve changed my life, but where are you acting on them? And he then brought in a whole extraordinary system of the profound sacred activism, which was called Satyagraha, soul force, which was a commitment to nonviolent resistance. It wasn’t just sitting passive and praying.

They would go out in the streets and risk their lives, but they would never fight back because they knew that fighting back could activate tremendous violence and that violence of any kind would lead to more violence. Over time, this astounding practice unseated the biggest empire, the most powerful empire the world has ever seen. So it works. We’ve seen it work. We saw it work too with Martin Luther King. Martin Luther King said to the whites, are you crazy? You’re supposed to believe in Jesus and you’re treating your black brothers and sisters like worse than dogs. He said to the blacks, I know why you hate the whites, but the way through is never the way of hatred. We have to love our white brothers. Both resisted him until they realized that he was holding the mystery of the authentic Christ consciousness. That’s why Martin Luther King has been such a source of inspiration and that’s why America hasn’t yet there may still descend into a bloodbath because Martin said to both sides, we’ve got to go forward to honoring the truth of love in action. We’ve seen it work in Poland with Lech Wałęsa, nonviolent resistance fortified by deep spiritual strength works to unseat terrifying difficulties if it’s put into practice by people who are disciplined, humble, constantly working on their shadow, and constantly constantly opening up deeper and deeper to divine love. This is the only thing that can work in a situation like ours for the simple reason is that the dark has all the power. If we get violent and crazy, they’ll just shoot us in the streets. They will get rid of us in a second. Why wouldn’t they but if we rise from the depths of our truth together, loving, even the perpetrators and the tyrants, even extending love and hope and possibility to them, constantly saying to them, why do you choose this miserable lust for power when you could be living the life of the illumined heart? Why do you choose your Malibu mansions with their fortresses when you could actually be dancing with us in the dance halls of ecstasy? Why do you choose a narrow life rooted in selfishness when you could live the life of expansive truth?

Thal:                 

Andrew, you bring up so many important issues that are at the heart of what’s happening nowadays. I don’t even know what to say but there are so many things that are charged out there. As we’re speaking, people are having twitter wars, Internet wars, on the issues that you brought up. I think part of the path is shadow work, not I think, it is part of the path. Shadow work includes also the psychological aspects. In a way it’s the merging of the psychological and the spiritual. We have to recognize, too, that people do carry their individual traumas and if people don’t address those individual wounds then they create some of the thickest veils and it’s just wallowing in narcissistic wounding and just perpetuating…

Andrew Harvey:          

Haven’t you done that yourself?

Thal:                 

I have and that’s where I’m speaking from.

Andrew Harvey:          

I think it’s important to say that yes, I think you we all are attempted, like you said, you had this period of dogma.

Thal:                 

Exactly.

Andrew Harvey:          

That is because you were wounded and you needed certainty and you needed to get out of your wound too soon.

Thal:                 

I needed clear answers and it was a comfort.

Adrian:             

We were just saying this morning that at the time was a shield for you, protected you, but it became your prison. There has to be a time that we are ready to let go of the shield.

Andrew Harvey:          

Maybe that is what you’re feeling too in this rawness, you’ve had the shield of secularism and now that’s going. We all have shields and they’re created out of our trauma. There is this amazing teacher. I hope you know him. His name is Jeff Brown and he’s just about to produce this incredible book called Grounded Spirituality. And Jeff has an extraordinarily rich and detailed and profound vision of how we really need to pay attention to the traumas and the physical blocks that make us addicts of certainty that is disembodied because otherwise we will never get to a place where we’re just human beings, ragged human beings in an endless process, helping each other through love and through communion grow in this amazing experience. It is divine human life, but that takes a lot of work. It is painful to confront the pain of the past and it’s very humbling journey.

Thal:                 

I also want to mention that we need to recognize that what we’re talking about is not reaching a perfected states. That we will still care about the little things in life and that that’s part of the path. It’s okay to want the finer things in life and that’s okay too…It doesn’t mean rejecting everything.

Andrew Harvey:

Oh no, that’s part of the patriarchal separation too, isn’t it? It’s more than that. We are looking for wholeness, not perfection, only the Divine is perfect. As Jesus says, you know, as someone is trying to praise him. He says, oh, stop it. You know, my righteousness is as rags before the Lord. If you don’t know that about yourself, you know nothing and it makes you pompous and the secret guru trying to lord it over others and that’s catastrophe. In fact, those failings or what we call failings keep us human. When you suddenly want to get crazy and angry at somebody and you stop it, I hope, but then you realize, oh my God, I’ve got to be vigilant on this side of myself and I’ve got to explore more the wound that comes from this.

Thal:                 

Yes, there goes my anger. There goes my jealousy. There it goes like these things don’t go away. It’s part of being human.

Andrew Harvey:          

Yeah, but you do get modest with some of them and you do get really clearer and clearer indications of where they come from on the torment of your past, and that is the beginning of liberation because instead of indulging them, you can look at them compassionately. You could even have compassion for yourself getting angry because you realize that that was because you were locked in a room, or your mother abandoned you, or you were treated like garbage. So you can be the mother to your own self and slowly, slowly those bursts will get less and more and more controlled. You will have, not in a patriarchal way, but in a wave of compassionate restraint of the dark in yourself, and this is a phenomenally, that makes you really happy when that starts to happen and that’s the great advantage of living to an older age. You will think, oh yes, I’m not condemned to be me all the time, I can expand this. I don’t have to act as I did in the past. It can be changed.

Thal:                 

When I tell some of my friends, I actually can’t wait to grow older. I’m hoping that some of my neuroses will diminish as I grew older. Hopefully.

Andrew Harvey:          

And they may become more fruitful. It wouldn’t probably diminish, but you’d be able to be more compassionate towards them.

Thal:                 

Sometimes it feels like when will this go away? When will this anger go away?

Andrew Harvey:          

Anger is not wrong, it is, part of patriarchy has be to say that anger is always wrong. Anger is sometimes the sacred passion in you waking up. It’s conscience speaking. It’s saying, this has got to stop without transformed anger. We can’t go forward if you’re just angry. We demonize, but if we’re not angry, we can be very passive in the face of massive injustice. The trick is to find sacred anger. Jesus was angry at amazing moments when the moment when he overturned the tables in the temple, but his anger was a gift to those who were doing that garbage because he was saying to them, is this what you’re going to try and do? Sell God in the temple? Are you out of your minds? He was trying to help them. He was trying to reach them. He was not trying to kill them. He was trying to break through that complacency and they agreed to reveal the possibilities of a much larger life. I’ve seen the Dalai Lama wildly angry. I mean, you may find that amazing because the Dalai Lama is so beautiful and so, but the Dalai Lama has sacred anger. Every great teacher has to have sacred anger and every great human being has to have it, but it has to purify the sources of that anger, so it becomes the anchor of truth and not the expression of neurosis.

Adrian:             

That’s the title. Turn Me to Gold. The transformation. The dark with the goal emerging from the dark.

Andrew Harvey:          

The great discovery of the path of embodiment is that it isn’t the light alone that does the work. The dark is also sacred. Your lust is sacred. Your anger is sacred, not as they are in their raw state, but as they will be. When lust is turned into a passion to communicate and to reach out, and when anger into a clear voice of truth, calling people to sacred action, that’s the turning to gold so you don’t reject things because you can’t get rid of them. You can amputate these things that belong to you because the light and the dark meant to dance inside you. What you can do through increasing experience of light is strong in clarity so that you will know the difference in your lust between the lust for power and the deep passion to reach out and communicate and you’ll choose the second, not only because it’s the right thing to do, but because it gives you more joy and it doesn’t end in suffering and that is a very subtle operation, but it can happen, but it has to happen through being compassionate to yourself.

 You have to be compassionate to why you are so wounded in some ways, but you have not got to have idiot compassion and just say, well, I was wounded so therefore I have absolutely every right to be as angry as I want. You’ve got to start working with your anger and neither reject it nor embrace embrace it, but work with the mystery to transmute it into golden anger, the golden anger of Rumi, the golden Anger of Shams, the golden anger of the Prophet, peace be upon him, the golden anger of Jesus, the golden gorgeous lion anger of Kabir, my God, that majesty of Jalal, isn’t it?

Adrian:             

I’m mindful of time and I want to make sure that you get a chance to share. We’re mindful also of young listeners, young seekers out there. I mean, right now we’re talking to a living legend and elder, you know, is there anything that you feel is really important that they hear right now? You know, the young generation, the next generation of activists that you would like to get across.

Andrew Harvey:         

I think the most important thing that I could say to you is that the most single important thing that you need is a simple daily spiritual practice because you’re going into the most profound crisis that humanity has ever faced. I believe in you. I believe in the strength in you. I believe in the courage that you have. I think you are amazing, but I want you to be shielded by deep spiritual knowledge. I want you to be balanced in the depth of yourself because you’re going to need that knowledge and that piece and that strength so much because there were many defeats before, great victories and you need to be able to endure those defeats without losing your hope, and you can only endure the defeats that are inevitable because this, the people in power, the dark forces in power and they are dark.They are not going to yield easily.However, right you are…however, beautiful you’re actions are. They going to hold onto power and they are going to be very unscrupulous and contribute to a great deal of suffering. So prepare yourselves without being afraid and know that if you do deep spiritual practice in faith, you will be given unimaginable strength and unimaginable power and over time your deepest impulses will become realized and you will be the pioneers, wholly new way of being and doing everything. If you want the most beautiful possible statement of this, read the Dalai Lama’s new book, which is addressed to you from the holiest man on the planet and the wisest man on the planet who’s really lived through everything. It’s called a call for revolution and it’s a magnificent statement of everything I’ve just said. He says it from the authority of his absolutely amazing life and he says it with such humanity and such belief in you.

I share his belief. The other thing that’s very important, I think now is to realize that it can only be done by all of us together. You need us and we need you. You need to listen to the old ones who’ve been through a great deal and who have certain marvelous things to share with you. I know you must think our generation is catastrophically self-absorbed and I don’t blame you because the baby boomers so signally failed you, but there’ve been some of us who have known this throughout this long orgie of greed and we’ve been fighting in the trenches. Sometimes I’d say very painfully and unsuccessfully for a long time, but some of us have come to a place of resolution and real joy and real knowledge and we have priceless things to share with you and what you have to give us is you. Your beauty, your intelligence, your passion, your incredible desire to change this world and between you and us, we can help and then stick the world wake up. Don’t abandon your elders and don’t go with the boring old elders who think they know anything. Go with the elders who are really on fire with love and wanted to give you the very best of what they know in the very best way because we all are ready to serve you, to help you to be at your feet, to give you everything we know, because we know you’re going to need every bit and what we know to go forward and be the pioneers of the new.

Thal:                 

Uh, wow. Thank you so much.

Adrian:             

Thank you so much. Thank you. Bless your soul.

Andrew Harvey:          

Well, I’m here and I’m not the only one, obviously. There are lots of us out here who are absolutely crazy about you and want to be of help to you and want to learn your language to be of help to you because we were brought up in a different language and are prepared to listen deeply to find out how we can translate what we know into ways that you can get, but we’ve learned timeless truths and it’s cost us our many nights of pain and heartbreak. Don’t waste our suffering because it’s born this in us and we want to give it to you because you are going to go through even greater suffering and you will need it.

Adrian:             

Thank you for paving the way. I mean just to activate, to break the inertia to get things going.

Andrew Harvey:        

That was my job. That was the job of our generation. There are many of us on the planet now and we’re ready to help and it was a terrible job because it’s been the most appalling suffering. Seeing my generation conspired with the death of the planet through greed and vanity and the New Age garbage and all the rest of it, but it has woken some of us up and it has given us absolute resolution to continue until we die as sacred activist. I’m not retired. I’m not giving up even if I’m in a wheelchair, I’ll be speaking truth to power. There’s one nun and I met who’s 95 called sister Rosa. Oh my God.

She’s in a wheelchair and she lives in Ohio and every time everything goes bad in Ohio. Sister Rosa wheels herself to wherever it’s going bad and she talks to the cameras and she just lays it on them. You cannot imagine she’s not giving up. I’m not giving up. I’ll be there until the end with you, so will all of us who are like me and who really know that everything is at stake now, but also everything is possible in an unimaginable way.

Thal:                 

May we be ready to receive.

Andrew Harvey:          

And may we be ready to listen and ready to truly hold all the young in our arms and really instead, not from a position of superiority, but from a position of deep compassion.

Thal:                 

From a position of mutuality?

Andrew Harvey:          

Yeah, we need each other. Yeah. I’m bored to death with the baby boomers and most people between 35 and 70 seem to be dead at this moment. They bought into the corporate mess, so the people are going to really shift this. There are some amazing people in their forties. I must say who are waking up, but it’s the young who are going to carry the horror.

Thal:                 

I am actually 37.

Andrew Harvey:          

You know what I’m talking about. They bought the let’s go out and make money and eat, drink and lets marry. Everything’s ending. We can’t do anything. Let’s just sit in our yachts and watch the world burn. This is a sick and decadent response and I have nothing. There’s nothing you can do with those people except hope God bashes them on the head with a saucepan.

Adrian:             

The bitch slap,

Andrew Harvey:          

Of course God is capable of that, so some of them may wake up and be amazing radicals soon. You never know anything can happen, so nobody’s left out of our embrace, but the chances are slim in the cases of most of the people, but the younger in this state of confusion and despair, which is a very fertile state for true transformation. Now we need to really give them everything we can to help encourage that and the poetry of Kabir and the poetry of Turn Me To Gold and the poetry of Rumi will be such a wonderful way to do that and music and dance, which are the traditional ways anyway, because the Bushman used that. I think young people are much more likely to be inspired by poetry and sacred music and sacred dance, sacred physical activity like sacred yoga than they are to be by people pontificating them about religious platitudes and dogmas. They know all that stuff is horse manure. They want the real stuff. They want the real experience and some of us who are not yet in wheelchairs who can actually help them arrive there. So count me in.

Adrian:             

You can dance in your wheelchair too. So that’s fine.

Andrew Harvey:          

I know I can. I know lots of people who do actually.

Thal:                 

Can you recite one of Kabir’s poems as a closing?

Andrew Harvey:       

Absolutely. What shall I do? I will recite the first poem I ever heard from him, which is still my favorite of his poems actually. Whenever I try to look for a poem in my book, it hides from me. This is Kabir’s game you see. It’s such an incredible poem. Oh, so beautiful. This is for all of you young people. I hope you. I hope you can hear it in such a way that you realize this is truth speaking and this is your truth. This is what if you take the path humbly, you will found out I found this out and I was crazy as a loon when I was young and didn’t believe in anything but life brought me to my knees and I opened my heart to the beloved. The beloved took me to awakening, so if it’s possible for me. It’s possible for you. Go for it.

The beloved is in me and the beloved is in you. As life is hidden in every seed, so rubble your pride, my friend, and look for him within you. When I sit in the heart of his world, a million suns blaze with light, a burning blue seas spreads across the sky. Life’s turmoil, falls quiet. All the stains of suffering wash away. Listen to the unstruck bells and drums. Love is here. Plunge into its rapture. Rain’s poured down without water rivers are streams of light. How could I ever express how blessed I feel to revel in such fast ecstasy in my own body? This is the music of soul and soul meeting, of the forgetting of all grief. This is the music that transcends all coming and going.

 Kabir is not escaping into ecstasy. Kabir is embodying that ecstasy and then living out a life of profound, beautiful service to all beings grounded in that joy. There is a way to stay in that joy, my dear friends, even in the middle of the crumbling and burning up the world. Find that way. You’re going to need it, and if you find that way and act from that, miracles will happen. Just wait and see.

Adrian:             

Thank you so much, Andrew, to be continued.

Andrew Harvey:         

 I hope so. You’re beautiful people. I’m honored to be with you. Thank you. God bless you.

#4: Power of Deep Breathing with Hannes Bend

In this episode, we hang out with Hannes Bend (@hannesbend) and learn how to alter our body chemistry using powerful breathing techniques. He shares with us how yoga, meditation, and breathwork have helped him heal from decades of depression linked to his birth trauma. Hannes teaches breathing, mindfulness, and yoga and has trained personally with “The Iceman” Wim Hof and Tibetan meditation healer Drukmo Gyal. He has also contributed to neuroscientific research on meditation and breathing with Michael Posner (University of Oregon) and Ray Lee (Princeton University). His latest creative project, breathing.ai, is patented software that adapts the colours and fonts on a screen to match the user’s calmest physiological state.

We begin the episode with 15-minute guided deep breathing exercise led by Hannes.

Enjoy and breathe deeply!

Highlights:

  • 15 minute Guided Deep Breathing Exercise
  • Breathwork for Anxiety and Depression
  • Wim Hof Method
  • Neuroscience of Meditation
  • Virtual Reality and Biofeedback for Wellness
  • Empowering Kids to Self-regulate with Breathing
  • Personalizing Screens Using AI and Biodata

Resources:

Listen:

Poem Inspired by This Week’s Episode

FULL TRANSCRIPT

Hannes

Guided Deep Breathing (15 min)

Adrian

Is it okay if we do a bit of sharing? Maybe? I’m curious to also hear what Thal experience there and I’d love to share some of my experiences.

Hannes Read More