Myths, Legends, Stories

Down in the southern province of Suhag in Egypt where King Scorpion lived 5,300 years ago I worked with archeologists discovering clay tablets.

Humans recorded taxes on oil and linen - a material Egyptians considered ritually pure under the protection of the goddess Tayt. The hieroglyphic line drawings of animals, plants and mountains revealed stories of economies and commodities.

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

“These images,” said a metaphorical digger, “reveal a common ancestor creating to integrate their community.”

A camelhair brush cleaned shards. “Anything else?”

“Well,” one said 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.”

“It’s more than that. There are five rhythms in dance. You start with a circle. It’s a circular movement from the feminine container. She is earth.”

“Earth?”

“Yes, then you have a line from the hips moving out. This is the masculine action with direction. He is fire.”

“Fire is the driver.”

“Chaos is next, a combination of circle and lines where the male and female energies interact. This is the place of transformation.”

“I see. And then?”

“After chaos is the lyrical, a leap, a release. This is air. The last element of dance is stillness. Out of stillness is born the next movement.”

Language dances in space.

Every fourteen days a living language dies on Earth. The last speaker says good-bye.

6,100 and counting.

Storytellers sing oral traditions. They memorize stories, songs, poems, seasons, celebrations, rites, magic and ceremonies. They create and exchange family, clan, tribal myths and legends. Their children listen, memorize, chant and recite ancestor songs.

An historian’s job is trying to understand what happened through time.

An anthropologist’s job is to understand how people told their creation stories.

Mircea Eliade, a historian of religions, said, “Myths tell only of that which really happened.”

Myths suggest that behind the explanation there is a reality that cannot be seen and examined.

A myth is a story of unknown origins.

Myths are sacred stories of religion based on belief, containing archetypical universal truths.

They are in every place and no particular place. The world is sacred.

Myths, legends, stories.

Magic words grow here.

Intensity propels ten claws across twenty-six keys. Reed-like digits reflect use and neglect.

Psychology handles the branches. Mindfulness swims with roots.

Evolution flashes flickering beams of incandescent auras and pulsating electro-magnetic fields evolving character, attitude, values, behaviors and intention.

Intention is karma.

Perpetual transformation.

Weaving A Life (Volume 4) - Kindle Edition

 

Burma

Walnut Meditation

A Zen monk related a story.

“Before becoming a monk I was an English teacher in an Experimental High School near Chengdu in Southwestern China. One day I held up a walnut. What is this?”

They answered in Chinese.

I wrote “walnut” and “metaphor” on the board. “This walnut is like a person I know, very hard on the outside. They are very safe and secure inside their shell. Nothing can happen to them. What is inside this shell?”

“Some food,” said a boy.

“How do you know?”

“My mother told me.”

“Do you believe everything your mother tells you?”

“Yes, my mother always tells the truth.”

“Really?”

“Yes.”

“Well, that’s good, but I wonder if mothers always tell their children the truth. Why? Mothers and fathers protect their children and keep them safe. Now you are in high school and developing as a more complete and mature human being. It’s good to question things and find out the truth for yourself. Do you understand?”

Some said “yes,” others nodded passively.

“This walnut is a metaphor for the self. A symbol. The self that is afraid to take risks because they are “protected” by their shell. Maybe the reality is that the shell is empty. How do we really know what is inside.”

“It’s a mystery,” said a boy.

“That’s right, life is a mystery. How will we find out what’s inside?”

“You have to break it open,” said a boy with poetic aspirations.

“Yes, you or I will have to break open the shell, our shell, break free from the shell to know what is inside. That can be a little scary when we are conditioned and comfortable carrying around the shell every day isn’t it?”

“It’s our self,” whispered a girl in the front row.

“Very good. It’s our self, this shell and the mystery. We have to take risks and know nothing terrible is going to happen, like trying to speak English in class.”

“If we don’t break the shell we’ll never feel anything,” said another boy.

A girl in the back of the room said, “it means it’s hard to open our heart. It’s hard to know another person and what they are thinking, how they are feeling.”

“You got it,” I said. “We’ll never experience all the feelings of joy, love, pain, sorrow, or friendship and miss out on life.”

This idea floated around the room as I juggled the shell in my hand.

“I know people who grow very tired every day from putting on their shell before they leave home. It gets heavier and heavier, day-by-day. Many carry their shell into adulthood. It’s like wearing a mask.

"They look alive but inside they are dead. But eventually, maybe, something important happens to them at the heart-mind level and they decide to break free from their shell and see what’s inside. They say to themselves, ‘This shell is getting really heavy and I’m so tired of putting it on and carrying it around. I’m going to risk it.’”

I smashed the shell on the table. It splintered into pieces. Students jumped with shock.

“There, I’ve done it! I smashed my shell. Can it be put back together?”

“No.”

“Right, it’s changed forever. The shell is gone.”

I fingered small pieces of shell, removing them from the nut.

“See, it’s ok. Wow. Now it’s just an old useless shell. It doesn’t exist anymore. It’s history. A memory. It will take time to remove pieces of my old shell. Maybe it’s fair and accurate to say the old parts represent my old habits, behaviors, and attitudes. It happened. From now on I will make choices using my free will accepting responsibility for my behavior. I know nothing terrible will happen to me. I feel lighter. Now I can be real. That’s the walnut story.”

“Well,” mused a sad serious poetic girl named Plath, “I believe every living object: seed, flower, tree, and animal has an anxious soul, a voice, sexual desires, surviving, feeling the terror at the prospect of annihilation.”

Language dreams.

Weaving a Life Volume 4