invent a god

Broken glittering glass edges reflecting an elegant universe magnified the tears of an Iraqi girl burying her parents in a white shroud of cloth, an old flag of final surrender.

Tree leaves blasted green to deep yellow and brown. They flew into a river. They gathered on boulders clogging the Rio Guadalete and dolomite waterfalls. One leaf could do a lot of damage. The river needed cleaning.

"See," said the Grand Inquisitor ringing his broken Spanish bell, "it’s all possible. Everything is permitted if there is no God."

"Let’s invent a God," said a pregnant nun supporting her nose habit. "We need reason and faith to believe in a higher power."

"Reason and faith are incompatible," said a logic board filled with circular flux reactors.

"Look," said Little Nino, "I found a compass and it works. The needle is pointing to magnetic north. This may help us. I am a compass without a needle."

Ahmed the Berber read the instructions. "Great Scott! It says one sharp line of description is better than any number of mundane observations."

"You don’t need a compass in the land of dreams," said a mother. "We need all the direction we can handle."

"Maybe one direction is enough," said a cartographer.

"If you need a helping hand," said a child, "look at the end of your wrist."

"O wise one, tell us another," cried a disembodied voice.

"Ok, how about this," a child said. "Our days of instant gratification are a thing of the past."

"Looks like everything is a thing of the past," observed a child sifting dust particles at Ground Earth on 9/11.

"You’re wiser than your years."

"That’s an old saw with a rusty blade cutting through desire, anger, greed, ignorance and suffering."

"Yes," said a child, "there are two kinds of suffering."

"What are they?" asked another orphan.

"There’s suffering you run away from and suffering you face,” said a child arranging leaves on blank pages inside her black book.

A Century is Nothing

brainwashed

One day it happened that a senior female Chinese university student majoring in English found the courage to say, I don't speak-talk English. My English is poor.

I have no self-esteem. I am too shy.

I am afraid of losing face if I make mistakes in front of a foreigner.

My parents, peers and teachers in socialistic group-think (Oh, George Orwell, where art thou?) reality taught me, or perhaps a better word is brainwashed me into believing, heart and soul that if my English isn't perfect I shouldn't try, especially in front of foreigners.

I’ve learned the less I do, the fewer mistakes I make and the less criticism I face.

I feel safer. I am a robot.

Autonomy and independent critical free thinking are anathema in my comfortable world.

On the other hand, give me a cell phone and I can set world records for text dial-a-log.

Especially when I am sad, lonely and bored.

I know people in the West use the Internet to seek information. Here it’s about entertainment.

I love chat rooms and the TV idiot box where I can give away my consciousness.

nahuales

“My family, while emotionally cold, distant and abusive yet well-intentioned, kind and loving were dysfunctional, trying to understand my vagabond spirit nature. They had no choice in the matter and by now they’re used to receiving strange word-strings full of mysterious symbolism and tragic truths from diverse twilight zones. I transmit between crystals and gringsing decorated with universal binary codes.”

“Really now?” said Mary.

“Yes, I gave my folks a world map for their anniversary. They loved it, inviting friends, neighbors and strangers over for trivia games using postmarks, stamps, decals, flotsam, thread, needles, bark, cactus fiber, beads, charts of tributaries, topographical maps, animal skins, hieroglyphics, and Tibetan prayer wheels with Sanskrit characters.

“They caressed burned broken shards of Turkish pottery, Chinese bamboo brushes dripping blood, torn out pages from esoteric Runes, Paleolithic fertility symbols, vitreous unusual writing, and one of my favorites, a Quetzalcoatl image full of written narration based on the oral performances of Central American myths."

“Fascinating,” said Deirdre.

“Yes, I gave them Olmec nahuales shamans containing animal powers dating back to 1200 B.C. speaking their wisdom. They blended the spirituality and intellect of man with the ferocity and strength of the Jaguar to create their nahuales. Their soul required an animal medium to travel from the earth to the heavens and into the underworld.

“Additional cultural reminders were beautiful blank black mirrors. Some displayed faces others contained scripts written backwards with stories of people, geographies, forbidden objects, and a box called Pandora." 

A Century is Nothing

collecting dust

One day he climbed through the center of Bali inside magical light past an extinct sacred volcano at Lake Batur carrying spare ammunition, a small portable machine, a map carved on narwhal bone, a roll of scented four-ply toilet paper, codices or painted books and texts on bark paper called Amate, and cactus fiber including animal skins and dialogue of Mayan origin.

His hair caught fire. Gathering flames he lit a piece of bark for guidance. He mixed volcanic ash with water, creating a thick paste of red ocher, a cosmetic balm rich with antioxidants. He applied this to his skin to gain entry and passage through the spirit world of ancestors.

To become clay he created clay. He needed dust. He collected dust and minute grains of mica. Teams of gravediggers, weavers, butchers and typists explored rain forests, jagged mountains and impenetrable jungles collecting dust.

Hunters dived into, under and through massive Columbia waterfalls near tributaries where the confluence of Northwest rivers gnashed their teeth, snaking past abandoned Hanford nuclear plants where fifty-five million gallons of radioactive waste in decaying drums left over from W.W. II slowly seeped 130 feet down into the ground toward water tables.

The waste approached 250 feet as multinational laboratories, corporations and Department of Energy think tanks vying for projects and energy contract extensions discussed glassification options and emergency evacuation procedures according to regulations and Robert’s Rules Of Order inside the chaos of their well ordered scientific communities.

Tribal survivors ate roots and plants garnished with entropy.

Survivors passed through civilizations seeking antiquities. They reported back with evidence sewn into their clothing to avoid detection at porous India-Tibetan borders. They severed small threads along hemlines, Chinese silk gowns and Japanese cotton kimonos. Their discoveries poured light rays into waterfalls rushing over Anasazi cliff dwellings into sage and pinion forests.

Survivors arrived at a mythopoeic part of their journey. They reflected on the unconscious residue of social, cultural, ethical and spiritual values.

They needed masks. They needed to understand the underlying mysteries inside death masks. They confronted the realm of spirit. They bought masks in open air markets on their pilgrimage. Masks signifying the dignity of their intention thwarted demons and ghosts. They became spirits dancing in light.

Everything was light in their shamanistic interior landscape. They let go of the ego, Ease-God-Out, detached from outcomes, eliminated the need for control or approval, trusted their spirit energies, and remained light about it.

Inside light with slow fingers and long thin ivory nails they turned clay into pots. Spinning spirals danced on a wheel of time. They finished throwing them, used them for tribal ceremonies and smashed delicate clay pots to earth. They exploded into the air creating volcanic ash coating everything in a fine dust. He dug into the soil of his soul. He scattered raw turquoise stones on a trail of sacrificial tears, on a long walk through seasons and countries.

A Century is Nothing, Subject to Change.

Chaco Canyon

Anasazi creation stories echoed on the wind.

In the Plains Indian culture, Trickster is the bad news messenger capable of speaking any known or unknown language. The Trickster is vain and deceitful, obsessed with sex, loves to make pranks, falls in and out of trouble and always recovers their stasis. Trickster taught me Keres, the language of the Pueblo, the middle heart space between earth and sky.

Languages are my specialty. Lost tongues.

Down in the southern province of Suhag in Egypt where King Scorpion lived 5,300 years ago I worked with archeologists discovering clay tablets recording taxes on oil and linen; a special material ancient Egyptians considered ritually pure under the protection of the goddess Tayt. The hieroglyphics, line drawings of animals, plants and mountains revealed stories of economies and commodities.

In Nevali Cori we found 9,000 year old shards of pottery depicting dancers.

“These images,” said a team of metaphorical diggers, “reveal a fictional common ancestor created as a way to integrate their community.”

A camel hairbrush cleaned pottery shards. “Anything else?”

“Well,” said one digger on his hands and knees, sifting dust, “we surmise these images established a collective discipline in their community. See how the figures are holding hands? What do you see now?”

“I see a circle of movement. A connected unity, a language in space,” said Omar.

Down washed out rocky New Mexico roads sixty miles from Aztec is Chaco Canyon. It is twelve miles long and one mile wide. It is a complex Anasazi Pueblo culture community nation from mid-800 until a fundamental shift left it abandoned around 1115 due to overused land, a lack of trees, drought, and failing crops. It was the social and economic center of life, an American Cradle of Civilization in the San Juan Basin. Their physical wheel of life reflected the pueblo worldview.

They were master builders constructing stone villages and six large pueblos of multiple stories with rooms larger than previously known. They began with simple walls one stone thick using mud, mortar, rubble, and the veneer of facing stones. Later they used large blocks of tabular sandstone chinked with smaller stones set in mortar and later covered with plaster.

The largest of the big houses is Pueblo Bonito 800-1200, four stories high with 600 rooms and 40 kivas. A kiva is a sacred religious area, a circular room without windows with a smoke hole at the top where the men of the village would climb down a ladder to sit, smoke, and share history and legends. There was a raised stone bench reserved for the “Speakers.”

Once a year to prepare for the Earth Renewing Ceremony, the Masked God Society would whitewash the interior walls of the kiva and repaint sacred symbols on the interior stone pillars.

Chetro Ketl, dating from 1020, had 500 rooms and 16 kivas with a large plaza. Ketl had a great kiva and remnants of carved birds, prayer sticks, arrows, and discs.

Pueblo del Arroyo had 280 rooms and 20 kivas. The Kin Kletso Pueblo, built in two stages around 1125 had one hundred rooms with five enclosed kivas.

Chaco was an advanced social and trading hub. Raw turquoise was imported from distant mines. People made necklaces, bracelets and pendants. Seashells, copper bells, and the remains of macaws and parrots suggested they traded with Mexican cultures, perhaps the Toltec.

Chaco Canyon was a spiritual center. Journeys became pilgrimages. Residents were in direct contact with elemental cosmos life: mountains, clouds, thunder, air, earth, and sun. They were connected with mysterious truth and beauty.

At one time 10,000 people lived in 400 surrounding settlements. They developed 400 miles of engineered and planned prehistoric roads connecting their communities. 

A Century is Nothing