-- “Modern Day Job” by John Larsen
Act I: Separation. The cultural task of turning a boy into a man begins by the disruption of the primal bond between mother and son. In infancy he and she have been one flesh. But at some point, usually near the onset of puberty, the boy child will be rudely stolen from the encompassing maternal arms, ready or not, and thrust into the virile society of men. In many tribes, the men kidnap the boys and take them to live in the men's clubhouse where they are subject to hazing, discipline, and teachings of the elders. “Modern Day Job” by John Larsen
Some form of painful ordeal inevitably accompanies and dramatizes the separation from the world of WOMAN. The list of minor and major tortures imposed upon initiates reads like a page from the fantasy life of de Sade and includes: lip piercing, scarification, filing or knocking out of teeth, scourgings, finger sacrifices, removal of a testicle, bitings, burnings, eating of disgusting foods, being tied on an ant hill, subincision of the penis, solitary confinement, exile in the wilderness for long periods, sleeping naked on winter nights, etc. Often a boy was sent out into the forest to kill a dangerous animal or an enemy to prove his courage. Among the Plains Indians,«fasting, vigils, and sometimes psychedelic drugs were used to induce an altered state of consciousness and a personal vision.
As a general rule, the more a tribe or nation practices warfare the harsher its rites of initiation for boys. In such cultures, the main purpose of the initiation rites for males is to turn civilian boys into military men. The life of a man is the life of a warrior. To be a man one must be able to bear suffering without complaint, to kill, to die. Some tribes, in their effort to create manly virtues, amputate the nipples, since only women should have breasts. The neophyte warrior learns to disdain woman's ways, to reject the sensuous knowledge of the body he learned kinesthetically from his mother, and to deny all that is "feminine" and soft in himself.
Why this connection between masculinity and pain? We can see the logic that underlies such ordeals if we look closely at the typical "primitive" ritual of circumcision. For reasons that are deeply unconscious—or mythic—the male elders of the tribe ordain that boys must bear a scar throughout life to remind them that they are required to sacrifice their bodies to the will of the tribe. To be a man is to leave behind the world of women-nature-flesh-sensuality-pleasure and submit one's will and body to the world of men-culture-power-duty. The implicit message given to a boy when he is circumcised, whether the ritual is performed when he is seven days old or at puberty, is that your body henceforth belongs to the tribe and not merely to yourself.
If we are to understand the male psyche, decipher the baffling male obsession with violence, break the unconscious sadomasochistic game that binds men and women together in erotic combat, and end the habit of war, we must understand the original wound, the scar, around which masculine character has traditionally been constructed.
The rite of circumcision is widely though not universally practiced, but it is the best symbol of the process by which boys are turned into men. That so primitive and brutal a rite continues to be practiced nearly automatically in modern times when most medical evidence indicates that it is unnecessary, painful, and dangerous suggests that circumcision remains a mythic act whose real significance is stubbornly buried in the unconscious. That men and women who supposedly love their sons refuse to examine and stop this barbaric practice strongly suggests that something powerfully strange is going on here that is obscured by a conspiracy of silence. We do not want to look at the cruelty that is systematically inflicted on men or the wound that is deemed a necessary price of manhood.
Imagine, if you dare, that you are small enough to rest complete within your mother's arms, so sensitive that every nerve ending of your flesh reaches out to the unknown world, eager as lips to receive the bounties of the breast. Then, suddenly, you are seized by male giants, taken from your mother's arms (but with her consent), and held down by force. The tender skin covering your penis is cut off (whether by a stone knife or surgical blade is a matter of small difference). Feel the violation of your flesh, your being. (Do not allow yourself the comforting lie that circumcision isn't that painful, the wound heals quickly, and the pain is soon forgotten.) What indelible message about the meaning of manhood would be carved on your body, encoded within the scar tissue of your symbolic wound?
It is possible to interpret the cruelty involved in rites of passage as expressing the unconscious resentment of the fathers against the sons. But more likely the pain inflicted served as a sacrament—an outward and visible sign of an inward change that transforms boys into men. To create a social body requires a sacrifice of our individual desires. The pain of the ordeal, the hazings, and the insults were designed to break down individuality and replace personal identity with the imprint of the tribe. From the beginnings of recorded human history to the present day the most important tacit instruction boys receive about manhood is: Masculinity requires a wounding of the body, a sacrifice of the natural endowment of sensuality and sexuality. A man is fashioned by a process of subtraction, decision, abstraction, being severed from the "natural" world of WOMAN. We gain manhood by the willingness to bear the mutilation imposed on us by the ruling elders.
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-- Painting by Nam Hải Huyền Môn
As infants, we are ushered into a world of physical separateness but a sense of ego separateness has not yet been formed by the brain. Our psychic boundaries are still porous and we experience everything without self-reference. It's all One Thing Happening and we haven't yet made categories to separate it out.
As the brain creates categories our experience begins to have the reference point of a separate self. As children we now live in two worlds. We have a growing sense of a separate self yet still have many moments in which we are still aware of the vast mystery and magic of Life. Most of us have a memory or two remaining of this wonder and awe.
As we enter adolescence, our separate ego becomes solid but we are sub-consciously aware that we are leaving something important behind. The world is making its demands that we "grow up" and enter the Adult stage as quickly as possible. The Rebel will express itself in one of two ways: resistance or compliance. We either say, "hell no" or "yes sir" (often a bit of both). Either way is in reaction to the pull of the Adult world. My own route was predominately “yes, sir” and repressed a great deal of awareness, power, and clarity.
The Adult is the driving force of society. The adult is, at once, both the producer and consumer in the economic engine. The pressure is enormous to pull the child/rebel up into this stage and thus insure that the society "functions" as usual. There is nothing wrong with the Adult stage. It can be productive and creative, but usually operates according to unconscious conditioned forces that lead to unhappiness and dissatisfaction. The adult is conditioned to be “responsible” and this responsibility is usually defined by society rather than by a deeper sense of responsibility to authentic and meaningful living.
This is where things really get interesting! The abandoned memories of the early stages begin to reassert themselves. The ego boundaries soften and some of the "rebel" energy emerges, but now not in reaction to adult authority but instead in response to a pull from a higher sense of Being. The Outlaw asks the embarrassing questions: "Why?" and "Who says?" and begins to assert: "Not me. I don't believe it. I’m going to do it my way." Again, the gravitational center of the Adult stage pulls against Outlaws, demanding that they remain conformed to the accepted beliefs and roles; that they go to the grave as "good adults.”
The Outlaw is threatened with a legion of frightening stories about what will happen if this “lawless” path is followed: "There won’t be enough money. Your old age will be uncomfortable. Your health will suffer. You will get in trouble with the authorities. People will not like you anymore. Who do you think you are?”
These questions are believable and powerful. They stop cold the Outlaw journey of most people and turn them back to comfort-seeking compliance or to withdrawn apathy and bitterness. Lao-Tzu was considered an "Outlaw" by most of his society. It is a difficult stage to enter. Most of social conditioning warns against it.
If the Outlaw path is followed with courage and determination, the Sage awaits. The Sage has been present all the time, but has been unnoticed and repressed. The Sage is free. The ego boundary is very porous and a sense of returning to the Oneness of the Tao pervades life. The Sage can choose to adopt the responsibility of the adult; the wonder of the child; the emptiness of the infant; the "Hell, no!" of the rebel; or the "Who says?" of the outlaw as the mood strikes - moving between these personas with ease and compassion. No rules, no beliefs, no rituals constrain the Sage who needs neither to rebel nor conform, but simply to be.
----WILLIAM MARTIN'S WEBSITE:
-- “Venus Verticordia” by Dantte Gabriel Rossetti
The third aspect of WOMAN is as an irresistible erotic-spiritual force. She is the magnet, and men the iron filings that lie within her field.
It is difficult to give this aspect of WOMAN a familiar name because Western mythology, philosophy, and psychology have never acknowledged its reality. Once, men and women assumed that the goddess controlled all things that flow and ebb—the waxing and waning moon, the rise and fall of tide and phallus. But ever since God became Father, and men have considered themselves the lords over nature (and women), we have defined man as active and WOMAN as reactive. Consequently, we have never developed a language that does justice to WOMAN'S erotic-spiritual power.
In Eastern mythology, notions of gender are reversed. The female principle is seen as active and the male as responsive. Among human beings, lions, and other members of the animal kingdom, the female of the species sends out her invitations on the wind and commands the male's response. He may think he initiates, but her sexual perfumes (pheromones) and inspiring image influence him to action. She is the primer mover, the divine eros, whose power draws him to her. As Joseph Campbell points out,3 the term Shakti in Hindu mythology names the energy or active power of a male divinity that is embodied in his spouse. "Every wife is her husband's Shakti and every beloved woman her lover's. Beatrice was Dante's. Carried further still: The word connotes female spiritual power in general, as manifest, for instance, in the radiance of beauty, or on the elemental level in the sheer power of the female sex to work effects on the male."
To detect this important aspect of men's experience of WOMAN that our language or philosophy of gender does not name or honor, we have to look at the angelic and demonic extremes of men's sexuality—the ways in which WOMAN figures in the imaginations of artists and rapists.
For many creative men WOMAN is the muse and inspiration for their work. She possesses a semi-divine power to call forth their creativity. Without her inspiration they cannot paint, write, or manage. She is the anima, the spirit and soul of a man. Without her a man is only will and intellect and blind force.
At the opposite end of the spectrum the rapist confesses the same experience of the irresistible erotic power of WOMAN. His defense is inevitably: "She tempted me. She wanted it. She seduced me." For a moment, put aside the correct response to such deluded excuses, which is that it is not the victim's fault, and consider the raw unconscious experience of WOMAN that underlies rape no less than the inspiration of the artist. In both cases, she is experienced as the active, initiatory power.
When we consider how most "civilized" men have repressed their experience of the power of WOMAN as goddess, mother, and erotic-spiritual motivator, it is easy to understand the reasons that lie in back of the history of men's cruelty to women. We fear, therefore deny, therefore demean, therefore (try to) control the power of WOMAN. There is no need here to rehearse the routine insults and gynocidal hatreds of men toward women. Mary Daly, Susan Griffin, and other feminist thinkers have traced this painful history in brilliant and convincing fashion.
As men we need to recollect our experience, reown our repressed knowledge of the power of WOMAN, and cease establishing our manhood in reactionary ways. If we do not, we will continue to be workers desperately trying to produce trinkets that will equal WOMAN'S creativity, macho men who confuse swagger with independence, studs who anxiously perform for Mother's eyes hoping to win enough applause to satisfy a fragile ego, warriors and rapists who do violence to a feminine power they cannot control and therefore fear.
So long as we define ourselves by our reactions to unconscious images of WOMAN we remain in exile from the true mystery and power of manhood.
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How hard is it to live with yourself? One of the ways in which the ego attempts to escape the unsatisfactoriness of personal selfhood is to enlarge and strengthen its sense of self by identifying with a group – a nation, political party, corporation, institution, sect, club, gang, football team.
In some cases the personal ego seems to dissolve completely as someone dedicates his or her life to the working selflessly for the greater good of the collective without demanding personal rewards, recognition, or aggrandizement. What a sense of relief to be freed of the dreadful burden of personal self. The members of the collective feel happy and fulfilled, no matter how hard they work, how many sacrifices they make. They appear to have gone beyond ego. The question is: Have they truly become free, or has the ego simply shifted from the personal to the collective?
A collective ego manifests the same characteristics as the personal ego, such as the need for conflict and enemies, the need for more, the need to be right against others who are wrong, and so on. Sooner or later, the collective will come into conflict with other collectives, because it unconsciously seeks conflict and it needs opposition to define its boundary and thus its identity. Its members will then experience the suffering that inevitably comes in the wake of any ego-motivated action. At that point, they may wake up and realize that their collective has a strong element of insanity.
It can be painful at first to suddenly wake up and realize that the collective you had identified with and worked for is actually insane. Some people at that point become cynical or bitter and henceforth deny all values, all worth. This means that they quickly adopted another belief system when the previous one was recognized as illusory and therefore collapsed. They didn’t face the death of their ego but ran away and reincarnated into a new one.
A collective ego is usually more unconscious than the individuals that make up that ego. For example, crowds (which are temporary collective egoic entities) are capable of committing atrocities that the individual away from the crowd would not be. Nations not infrequently engage in behavior that would be immediately recognizable as psychopathic in an individual.
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A NEW EARTH — Tolle
From — A New Earth by Eckhart Tolle. This is from page 125 and 126