The Miracle of Tears by Sulamith Wulfing (1901-1989)
This post is a part of the online book Philosophical Counseling with Tolkien.
My booklet The Philosophy of Hara Healing is closely connected to The Peter Pan Project, since a central part of Hara Healing is about rediscovering the child within. Children are natural centered in Hara, the body´s reservoir of energy and life-joy. It is therefore they do things with an incredible lot of joy and vitality. To work with centring in Hara means that you become like a child again. I will in this section use some space to explain the importance of Hara, especially since Hara is the main compass in our top-heavy head fixated culture.
I´m puzzled over that the secret of Hara Healing doesn´t exist in any eksplicit formulation, except in a book by Karlfried Graf Dürckheim called Hara – The Vital Center of Man. Dürckheim was a German diplomat, psychotherapist and Zen Master. Unfortunately Dürckheim isn´t a very flattering role model for Hara practice. Below I will explain what is going wrong. A veteran of World War I, he was introduced to Zen Buddhism early in life. After obtaining a doctorate in psychology, he became an avid supporter of the Nazi Party. Following World War II he was imprisoned in Japan which transformed him spiritually. Upon returning to Germany he became a leading proponent of the Western esoteric spiritual tradition, synthesizing teachings from Christian Mysticism, Depth Psychology and Zen Buddhism.
Zen Buddhism, by the way, also has a dark side. To many Americans, Zen Buddhists primarily devote themselves to discovering inner serenity and social peace. But Zen has had strong ties to militarism -- indeed so strong, that the leaders of one of the largest denominations in Japan have remorsefully compared their former religious fanaticism during Japan's brutal expansionism in the 1930's and 40's to today's murderously militant Islamists.
Dürckheim is an example of the corruption of psychotherapy, the moral subjectivism, which led him to Nazism. Against Therapy is a book by Jeffrey Masson. In this ground-breaking and highly controversial book. Masson attacks the very foundations of modern psychotherapy from Freud to Jung, Fritz Perls to Carl Rogers. With passion and clarity, Against Therapy addresses the profession´s core weaknesses, contending that, since therapy´s aim is to change people, and this is achieved according to the therapist´s own notions and prejudices (subjectivism), the psychological process is necessarily corrupt, and can justify the use of for example brainwashing, beating and torture. In a nutshell it is the same argumentation I myself put forward towards the Matrix Conspiracy´s two methods: psychotherapy and coaching.
The unconscious use of moral subjectivism is just one of the reasons why I´m emphasizing the importance of philosophy in a spiritual practice, because that would have hindered the unexamined use of moral subjectivism.
What I primarily miss in Dürckheim´s book, and in other books, is an actual guide to how concretely practicing Hara. There exists a lot of references to Hara. Healers, for example, put their hands on your Hara center, or they invite to “breath deep down from your stomach”. But it´s difficult to find any descriptions of the concrete daily, and constant practice of Hara awareness. No descriptions of the philosophy and central spirituality of Hara. Therefore I have developed the Harameditation myself. I think it is incredible, when thinking of the healing power Hara has, that Hara practice is completely lying in the dark. However, this is not completely true. I have found two books, which, besides Dürckheim´s, seem to deal with the philosophy of Hara Healing.
The first book is called Head, Heart and Hara – The Soul Centres of West and East, and is written by Peter Wilberg. It is described like this:
An ancient Daoist saying tells us "When you are sick, do not seek a cure. Find your centre and you will be healed." The centre it refers to is located deep in the sensed interiority of our belly, that abode of the soul known in Japanese as hara.
Not being in touch with this centre is a sickness – the generalized sickness of our globalized Western culture. This social sickness is felt by individuals as a lack of deep inner contact with themselves and others – a contact that can only be made from this centre, we can experience it only as a black hole that pulls us down into states of depression.
'Depression' (a word with no equivalent in Japanese) is, in essence, a lack of hara awareness – the capacity to actively press down or “de-press” our awareness into the inner soul depths of the abdomen or hara. With hara awareness we not only recontact our own innermost soul depths and soul centre. We learn to make inner contact with others from these depths and from that centre – to experience true intimacy of soul.
Paradoxically, what passes today as scientific psychology has no place for the soul or psyche – nor any understanding of its relation to our own inwardly sensed body. Hara awareness is both an alternative to medical and psychiatric cures and the basis for a genuinely psychological medicine – an anatomy of the soul-body and its centres.
Head, heart and Hara not only contrasts the head- and heart-centred culture of the West with the hara culture of Japan. It also shows how hara awareness can unite the primordial wisdom of both East and West. Peter Wilberg brings together the dao of Lao Tse and th logos of Heraclitus in a spiritual science and cosmology of the soul – with all its multiple aspects, centres and spheres of awareness.
The only thing I somehow resonate with in this book is the above back-cover description. The book is a huge disappointment, and at the same time quite fascinating due to the paradox it reveals. Wilberg is apparently only using the concept of Hara to create a postmodernistic political manifest (spiritual Communism); a manifest which moves between utterly postmodernistic nonsense and New Age fantasies. What is fascinating about the book is that it is so top-heavy intellectual and therefore out of touch with Heart and Hara, love and existence as such. The only thing that somehow grounds the book in reality is the recognizable concepts, names and quotes it uses from philosophy and the wisdom traditions. If I should mention some explanations of what Wilberg is in to, besides the Matrix Conspiracy, it could be my articles The Sokal Hoax and Constructivism: The Postmodern Intellectualism Behind New Age and the Self-help Industry, as well as my Matrix Dictionary entry Gaia.com.
The other book is called Dan-Tien: Your Secret Energy Center (Dan-Tien, or Tan Tien, is the Chinese word for Hara). It is written by Richard Markert. It is described like this:
The Dan-Tien is a source of primal wisdom and vital energy that resides within each of us. For thousands of years people in the East have learned to gather life energy (ch'i) in this center to promote well-being and longevity. Now, Christopher Markert reveals the secrets of the Dan-Tien to Westerners in this friendly guide. When you think or act in a way that disagrees with who you really are, you may experience an unpleasant sensation in your Dan-Tien center. When your behavior is in tune with your emotions, you experience a sense of physical well-being. You have an "inner compass" that functions as a sensor (or an indicator); your compass communicates if you listen. Learning to use your Dan-Tien in everyday life is easy and the benefits are immediate. When you engage the energy of your Dan-Tien, your daily tasks become artful activities in which you joyfully engage yourself. Markert says that listening to your Dan-Tien can bring you "millions of happy minutes" in all that you do and in all of your relationships. With the author's examples and visualizations, you can learn to let your Dan-Tien bring you self confidence, love, and happiness.
This book is much more grounded, and it is from this book I have the idea of Hara as the Compass. But I don´t agree with everything written. I can´t recommend the visualization exercises described in the book. Not that they are wrong, but they can be deceptive. I can only vouch for my own Hara exercise as described in my book. Not because I want to triumph my own teaching, but because that´s what I have experiences with.
Both Dürckheim, Wilberg and Markert demonstrate that an experience of the sensational healing effect of Hara practice not is enough in a spiritual practice. Especially Dürckheim and Wilberg have at the same time developed a hostility toward the head, towards logic and rational thinking. But that doesn´t eliminate the head, and instead they have therefore placed a Sophist in the place of the Navigator; a psychotherapist instead of a philosopher. This led them both into ideology. In Dürckheim´s case Nazism, and in Wilberg´s case what he calls “spiritual Communism”. They are paradoxical examples of ending in what they set out to criticise: head fixation. But Dürcheim´s book is still a good introduction to Hara. I can´t recommend Wilberg´s book.
Hara Healing would be able to revolutionize our health system. Hara is simply fundamental to all wisdom traditions and natural healing professions.
It should be mentioned though, that the name Hara is very well know in The West. But here it mostly is confused with a chakra. Here I think about Svadhisthana and/or Manipura.
Traditionally, Hara is your vital centre, an area in the body, a centre of gravity, which main center is situated about 4-5 cm under the navel, inside the front body. In Japanese Hara not only means stomach in anatomical sense, but has existential meaning. Hara is therefore not a chakra (psychic centre). This has to be emphasized, because in the West there rules the idea, that Hara is a bodily focus-spot at line with those Chakras, you find in the Tantric yogis´ description of, how the thoughts reflect themselves in the human body in form of energy-spots – that is: the misunderstanding, that Hara just is a centre on the way towards higher lying chakras. This is a misunderstanding of Hara. My intention is to show what in reality is meant by The Philosophy of Hara Healing.
The concrete exercise, the Harameditation, is decribed in my book Meditation as an Art of Life. The philosophy of Hara has primarily to do with ontology and existentialism. In short: a teaching of Being.
The main misunderstanding of spiritual practice is the symbolism of a ladder, where you get the impression of an upwards movement. The truth is that it is like a circle, where you break out from the center: an embryologically movement; a movement where you both rediscover your inner child, but also, and through it, the importance of the child in society.
I don´t think you can experience enlightenment without experiencing Hara Healing, and I therefore also think, that if you from the start practice Hara Awareness, you can avoid many pitfalls on the spiritual path. The rediscovery of Hara is essential for the mystical experience. When starting practicing Hara Awareness you will quite soon begin to experience enchanting changes in your health, daily life and worldview which you haven´t created with your will. You can hear it echoed in the philosophy of the medieval German mystic and fully enlightened master Meister Eckhart:
I once had a dream. I dreamt that I, even though a man, was pregnant, pregnant and full with Nothingness like a woman who is with child. And that out of this Nothingness, God was born.
Eckhart spoke of the Soul as the virgin “womb” and fruitful “wife” of the spirit. He also spoke of a “ghostly spot” in the soul which is “matter-free” and which links us to our spiritual essence. The belly or Hara is the site of this receptive and fertile “soul-womb”.
In Buddhism the belly has always been understood as the centre and inner ground of human´s being. The lack of visible exterior signs of “progress” in many traditional Buddhist sculptures is a reflection of a value system in which interest in the products of the head and the processes of the heart were subordinated to a concentration on man´s inner being. Modern Western materialism is based on the values of Doing and Having, of achievement and ful-fillment – filling the belly, answering the mind´s questions and filling it with knowledge, satisfying the heart´s desires. In short: it is the philosophy of Becoming (The Mythology of Authenticity). And yet it is precisely this materialism that can leave people feeling empty rather than fulfilled. Becoming has no Being. Western philosophy is in essence the philosophy of Becoming, Eastern philosophy is a philosophy of Being.
Western man identifies Being with intellectual and emotional creativity and fulfilment, but despite the fullness of head and heart, the physical stomach feels drained and spiritual empty – for he lacks Hara. He is in reality not in a state of Being, but in a state of Becoming. Eastern man identifies Being with creative emptiness of head and heart – only to explode with the energy compressed in the Hara, and the Heart streaming with compassion.
So, there is an essential truth in the Buddhist practice of emptying, one which is in perfect accord with the creative impulse of the West, and has nothing to do with the attainment of a state of pure emptiness or Nirvana. This is the understanding that it is only if we are able to actively clear an empty space in our head, heart and hara – our thoughts, feelings, impulses and intuitions – do we become open ourselves to receive genuinely new thoughts, sense genuinely new feelings, and let genuinely new intuitions and impulses germinate and incubate within us. This was Meister Eckhart´s understanding of the Virgin conception. The purpose of creating a “virgin” soul is to become permanently fruitful in soul, and in this way to become host to a new sense of self – one linkes to Being or “God”. For God is essentially “bearing”. Eckhart´s thinking was a “thinking of the belly”, understood in a fundamentally feminine way through Christian symbolism – as the pregnant “soul-womb” of the spirit.
When we live in tune with Hara we naturally harmonize with young children because we are in touch with the inner child. To rediscover the inner child we do not have to analyze and explain our childhood. What matters is not so much our past but our present attitude toward it.
How do we feel about childhood and children in general? If we are in the habit of rejecting our own childhood, we may have mixed feelings about children also. Perhaps we have been influenced by certain theories and practices that prevail in our culture. Perhaps we assume that our customary ways of handling babies and of raising and educating children are quite all right.
But as we begin to live more in tune with our Hara in all areas of life, we may begin to doubt certain things that we are now taking for granted. Here and there we may stumble over ideas and practices that do not “feel good.” Gradually we may want to replace these with others that are more in tune with human nature. This will then enable us to appreciate children in general and the child within us in particular.
As Christopher Markert writes in his book, then people in the Far East see children in a different light. Their lives revolve around the family, not around the individual and his/her achievements. Children are the essence of the family, not an addition to it. The contemporary Chinese/American, Lin Yutang, compared Western and Far-Eastern societies and came to this conclusion: “It has seemed to me that the final test of any civilization is, what type of husbands and wives and fathers and mothers does it turn out Besides the austere simplicity of such a question, every other achievement of civilization – art, philosophy, literature, and material living – pales to insignificance.” (The Importance of Living, London: Wm. Heinemann, 1938, p. 149).
Markert explains that the famous I Ching, the “Bible” of the Far East, is really about a family consisting of father, mother, three sons and three daughters, and their relationships with each other. In the Western Bible we find a universe that is created by an unmarried father whose son is also unmarried. Parts of our Bible help us to understand and appreciate children. But according to Markert, others do the opposite, and some of them make us wince. Markert says:
“We can sense that they originated with people who condemned children because they hated themselves. Whereas Jesus enjoyed the company of children and admonished his followers to become like children if they wanted to enter the Kingdom of Heaven, Western culture as a whole reflects a quite different attitude. St. Paul taught that children come into the world as sinners because they are the result of the sinful sex act. To this day, many people in the West feel that children are little savages and sinners who must be guided through strict discipline, a spiritual life, and the threat of punishment until they become real Christians.”
In the Far East, the family resembles a circle with the child in the center, whereas the Western family looks more like a pyramid with the children at the bottom.
Markert says that in the Far-Eastern attitude toward children is also shared by most Indian tribes in North and South America, whose remote ancestors had migrated from Asia. When American Indians first met white settlers, they were often appalled at the callous and crule ways in which the whites treated their own children.
Markert tells about an American anthropologist, Jean Liedloff, who made similar observations with the Indian of Venezuela. In remote jungles she came upon tribes that had never seen white people before. The Indians led a simple life, of the type that we associate with the Stone Age. But what impressed Liedloff was their inexplicable happiness. What was their secret? Were they using a hitherto unknown drug? Was their religion in any way special? Had they developed an unusually harmonious social structure?
These people seemed to enjoy everything they did, even the most strenuous tasks, and they hardly ever argued with each other. When work had to be done, nobody seemed to be in charge, but somehow the work got done spontaneously. While the members of the expedition worried, argued, cursed, and suffered often, the Indians kept displaying this “irrational” happiness.
They seemed to be free of the “everyday frustration” and neurotic symbtoms that we consider normal in Western societies. With growing amazement Liedloff, the anthropologist, watched them day after day, week after week, trying to discover the reason for the “abnormal” behavior. As she was taking notes one day, she suddenly noticed something about the Indian babies. They were not the hyperactive brats, the screaming, annoying bundles of frustration that she remembered from her native New York. What she saw instead were serene, smiling little people.
Why were they smiling? Apparently they were treated in a special way by their mothers and other members of the family and tribe. Most of the time during the day they were carried on their mother´s back while she went about her daily tasks. When the baby got restless, it was swung around and breast-fed. Thus it grew up in an atmosphere of continuous love and contact.
At the moment of birth, this baby had not been not been exposed to harsh lights, loud voices, and chemical disinfectants. It had not been manhandled and slapped by a (male) gynecologist to make it scream. After birth it had not been isolated in a separate room or plastic box, left alone to endure the terror of loneliness. Later it was not kept in a crip or baby carriage for endless hours. When it screamed and squirmed from pain, hunger, or loneliness, it was never purposedly left alone to let it develop its voice or to let it get used to the hard facts of life.
Therefore it felt deep down that it could trust others, that it was loved and appreciated by those around it. The world was a good place to be born into, and it was good to be alive. A baby like this will spontaneously try to please others, it will soon develop into a happy member of the family and the tribe.
When it grows up it will not feel an irrational craving for recognition and ego-satisfaction that is so common with people in modern Western societies who have suffered from material deprivation. It will not be compelled by an obsessive, all-consuming desire to amass huge fortunes, to collect more and more academic titles or military medals, or to acquire more and more fame and power merely to satisfy the craving for love and recognition that it lacked as a baby. Instead it will grow up to become a happy, sane, and responsible adult, and a loving mother or father. All this is due to that it never has met the Western symbolism of spiritual growth: the symbolism of the ladder. It has never been forced to leave it´s natural focus in Hara.
Dürckheim asks in his book: “If you ask anyone where in his body he feels his ”I” he will probably consider it a strange question at first, but pressed for an answer, he will reply either “in the head” or “in the chest” or he will indicate with a vague gesture the region of his stomach and heart. Only very rarely will anyone indicate a region further down.”
And this is understandable. Head, chest, and heart, like everything above the navel, represents the spheres of consciously thinking, willing, and suffering Ego.
If a man localizes the position of his “I” above the navel it is correct in so far as he has developed, as an ego, beyond the sphere of his unconscious life to the light of consciousness, since his general psychic level lies in the “I-self.” The more he identifies himself with his I, however, and the more he bases himself with the sphere of its consciousness-pattern, the more he comes into conflict with everything excluded from it. This conflict will be the greater the more he allows the conscious to take precedence over the unconscious.
Dürckheim says that it is completely natural that a man should tend to give greater importance to the sphere he knows well and which he can control then to the one which he does not know at all and which moves him irrationally. It is also natural that he should put a higher value on the mind than on nature working within him, and should seek the Transcendental only above. It is natural because people nearly always view higher development as increasing consciousness in the purely rational or intellectual sense. But this idea leads into a blind alley because the only realities then perceived are those which the Ego can admit and comprehend. For the Ego-centered mind, with its mediocre moral values, the blind natural drives constitute a repellent and unworthy contradiction. The resulting conflict will block the opening down towards the heart and hara; that is: it will block the possibility for love and existence. Or more particularly the unfolding of that mind which transcends the overlordship of the purely controllable mind. Instead of a hierarchic order based on the Way leading to the full unfolded Self, a conflict arises in which the mainly thinking man excludes and represses that part of his nature which he feels to be uncontrolleable, less valuable or even value-destructive. “Above” and “below” are then evaluated as high and low, noble and base, spiritual and material, light and dark.
Finally, Dürckheim says, such a man begins to see in uncontrollable nature nothing but threatening abyss, the downward pull. But in so seeing he not only cuts off and rules out the instinctive and emotional in the psychological sense, but also the sustaining, informing, and liberating forces of Great Nature. To the extent that the tap root of his existence has disappeared from his awareness, he will, while striving for the “crown of life,” aspire misguidedly to heights existing only in his imagination. He becomes sapless and weak and gradually his life-stem dries out. By clinging to an impoverished and lifeless concept of values and blocks any integration with the underlying depths.
The tendency to depreciate and reject Nature is perhaps understandable at a certain level of development because the Ego naturally rejects whatever may threaten it. The man who at first knows the working of the unconscious only as dark urges of instinct and desire, feels continually threatened in his well-ordered Ego by the power of his desiring nature. Whether it is a question of the repressed powers of his instints or of the Greater Being prevented from unfolding, he feels himself driven by the unconscious, or threatened by explosions, and he likes to speak of the “demon of the depths.” But what he calls “demonic” is nothing other than the untamed vitality of the Whole, struggling toward consciousness, against that small part to which, in his limited Ego he tries to reduce himself. This untamed vitality is Kundalini.
Dürckheim says that it is the suffering of man´s heart which leads to the beginning of all actions. Whether or not suffering is fruitful and leads him to self-fulfillment, that also he perceives in his heart. Around it is the chest expanding in exaltation or contracting in grief, then liver and stomach become involved – one speaks of “butterflies,” or a “gnawing in the vitals.” In the center of this middle region beats the heart which is uneasy and longs for peace. With the unrest of the heart all that is specifically human beings, and in its peace comes fulfilment. The unrest may be caused by the sorrows of this world, or it may also denote lack of fulfilment of Being. But in the final analysis it always reveals man´s separation from the divine Unity and his longing to merge himself with it anew.
The position of man between heaven and earth corresponds to the position of the soul between mind and nature, and this is represented in the symbolism of the body, by the position of the heart between head and abdomen. Head, heart, and abdomen symbolize, even for the naïve man, soul, mind and nature, and represent three forms and three stages of consciousness. The dark, instinctive, sensual consciousness appears in utmost contrast to the light consciousness of the head. In between stands the intuitive-perceptive consciousness of the heart. And this triad, seen intellectually, constitutes not only a genetic, organic sequence but also a scale of values.
To begin with, Dürckheim says, man regards the instinctive consciousness merely as the opposite of the mind, for he knows as yet nothing of a development from the pre-personal, via the personal, to the supra-personal, wherein each stage pre-supposes and includes the preceding one. He sees, at first, only a succession of mutually exclusive forms of consciousness through which he ascends from his instinctive nature, through entanglement in personal feelings, to the height of rational thinking, clear and free from the shackles of instinctive as well as of emotional attachments. The development of the human being as a totality appears, from the viewpoint of the rational Ego as follows: first, the mastery of the instinctive drives, then overcoming the limitations of the subjective Ego, and finally ascent to the real “objective” morally developed Ego. On this scheme his striving should result in his being the master of his instincts and the servants of his mind or spirit in the realm of his heart. But actually something quite different appears. Out of his heart´s need it may one day dawn on him that the lost connection with the Ground of Being which he has regarded merely as Nature´s dangerous dark work is ruining the wholeness of his life. In the same way he may realize that in orienting himself upwards by the sole strength of his mind, which lifts his conceptional thinking into a guiding principle, he is missing the truth of life. And one day the moment may come when the sufferer will perceive something beyond the boundaries of his three-pronged scheme of development. The distinction of Below, Middle, and Above in the sense that lower body, heart, and head symbolize merely the instinct-bound, the worldly, and the rationally-fixed consciousness, will no longer satisfy him. For now it will be obvious that the way in which nature, soul, and mind have been understood is merely the way in which the whole pattern of life as been reflected in the mirror of the Ego.
When the little Ego withdraws and its working pattern is no longer the sole guide to the recognition of reality, life will disclose different horizons, gain new dimensions, increase in breadth, height, and depth. Those formulae in which man perceived his reality as three-fold and arising from nature, will indeed recur as a pyramid of concepts, but then they will have a new meaning and a broader base. The region of the heart, as the medium of endurance and of self proving in the world will still hold a central position. But like nature below and mind above the heart region itself will gain a wider significance. Nature, soul and mind will no longer be separate, self sufficient spheres but pointers to a supernatural whole. In the total experience of a wider life, instinctive nature, supporting the Ego from below, expands into Great Nature. The confined and suffering soul, enmeshed in its subjectivity, deepens into the Great Soul. And the mind, chained to the intellectual comprehensible, is lifted to the level of a Universal Consciousness.
Dürckheim asks: “In what sense does Nature in the new vision rise to Great Nature? It will enter into the inner life as the operative unity of the Primordial which a man will sense as his life-ground in whose undivided, pregnant unity all possibilities are contained.”
What does the released mind find? It will continue to perceive life in images and patterns, but then every pattern, image, and structure will take on a significance beyond all assertions and contradictions. It will then stand open to the Being which speaks intimately to man in symbols. Here the light of knowledge will be different in kind from that of conceptual thinking, where the fullness of being streams away in multiplicity, where the in-dwelling order of life is fixed in static patterns, and where the primal unity of the Divine eludes the Ego-limited mind.
And what is meant by the deepening of the soul? Then, as before, the sphere of the soul will remain the specifically human element driven always by joy and sorrow and battling for fulfilment. But the meaning and origin of suffering will then be seen differently. A man will no longer suffer merely from the unfulfilled desires of his natural being, but from the lack of fulfilment of his true being which is part of the Greater Life. Indeed it is the Greater Life that will then suffer within him, for it is always striving with all its force to reveal itself in the love of man according to the laws of the awakened spirit. This is Kundalini.
So, Dürckheim says, the effect of transcending the Ego-centered pattern of life is threefold: as a clarification of the senses opening anew to the Primordial, as an illumination of the mind in the light of which the patters of Being is disclosed, and as an awakening of the revealing function and nature of the heart.
When a man begins to feel again the original Unity of life, and in his widened consciousness, begins to know the true meaning of consciousness, he will realize to what extent the development for which he is destined is obstructed by the way his heart dwells within his fixing Ego, and his Ego within his unpurified heart. He will feel, perhaps only dimly, the necessity for a fundamentally different attitude demanding a new standpoint and a new start. As distinct from the controlling attitude of the Ego, in the new vision he will see the need for an ever renewed merging of himself with the undivided Unity. Compared with his hitherto accepted rule of holding fast to what he has already achieved and undertaking new things only within the framework of the old, this new challenge will constitute an extraordinary demand on him. And yet the renewal of his life depends on his complying with it.
To be able to fulfil his vocation, which is to prove and to bear witness to the Divine Being in his life, to ascend to the new mind, a man must first go down into the depths of his whole and original nature. This is in short what I mean with my concept of a Luciferian movement (see my books Lucifer Morningstar – a Philosophical Love Story and Karen Blixen – the Devil´s Mistress). Hara Healing is the actual practice of this.
In order to go out to grasp the fullness of the Primordial Unity he must first go into the original emptiness. To be able to find his way to the true light he must first plunge into the darkness of the untracked Unity. Where these insights are glimpsed the necessity for a fresh orientation will arise, and a new relationship to nature, soul, and mind. There must be a reversal of the twisted, upward pull, imposed in the good faith by the Ego, and a swing back to the perception of the underlying reality whence all life begins its way and its upward climb. The way to Truth for the man held rightly by his Ego must be a ”backward turning.”
In the new vision the symbolism of the body also takes on a different meaning. This is Dürckheim´s essential message. The head and the space above it symbolize the mind and its realm as the totality of the Divine order. The heart and its beating symbolize the soul and its world – the realm where man testifies in love and freedom to Being. The lower body symbolizes Nature working in secret – the realm of the Divine Source. Here, everything concerned with the Greater Life, is conceived, carried, and born. Here all renewal has its beginning and from here alone it ascends. And here, therefore, everything that the Ego regards as valid must be reabsorbed – idea, image, or concept – for all that contradicts the eternally creative Being can be released only through transformation and renewal. The consciousness-patterns of the Ego – all these must be given up and left behind on the journey downward before man can begin his pilgrimage upward to the great hights and the true light. First he must be reunited with the earth which is his home. To achieve this is the real purpose of the practice of Hara.
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