This essay is the first Appendix for my upcoming Kindle e-book entitled Messages of Gibberish and Truth: An Exploration into the Paradox of Creation, which provides a Metaphysical and Aesthetic theory in contrast to the prevailing patriarchal archetypes dominant in the modern-day.
The Way that can be spoken of is not the eternal Way.
- Lou Tzu
It has been my intention to produce this performance rather than to write it down, but seeing as for a multitude of reasons, it has taken years to get Messages of Gibberish and Truth out to a broader audience it behooves me to include this appendix. I do not know if I will ever get a chance to put this event together myself, though if anyone is interested in helping, feel free to get in touch. If the forthcoming performance sounds interesting to you, by all means, perform it. The general outline for the Experience that I am about to put forth is by no means set in stone. Take it as a blueprint if it feels right for you. Toss it completely and create your own experience if you are so moved.
There is a lot of information that will be presented in this Appendix that has not been specifically addressed within the previous pages. As described in the preface to the 2021 edition, I now have decades of experience with multiple spirit paths and have learned a lot about what it means to participate in these Ways on a practical level. My experiences have not only reinforced the ideas presented in this book but have also provided a depth of understanding concerning both meditative and ceremonial ways that have augmented my understanding of the function and practice of producing a “Ritual of the Now”. These sensibilities have been cultivated through years of practicing traditions that are thousands of years old and developed over generations of practitioners with far greater skill, understanding, and wisdom than I do. There is much still to learn from the wisdom of these ancient ways of knowing, but we have to start somewhere in the implementation of this potential new tool for decolonization and reintegration of the many trauma bonded to Empire back into a Way of Nature that can provide a path towards a sustainable civilization, harmonized and in balance with the natural world.
At this point, I could write an entirely new book expanding on the concepts that will be introduced over the course of this Appendix. Suffice to say that many large ideas will be condensed into a few short pages. Because of this, I ask the reader to approach this description with an open mind and a desire to achieve a big picture concept, rather than through a judgment of each specific aspect. From the perspective of colonized consciousness, meditative and ceremonial practices are literally paradigm-changing. If you have been raised colonized, you will in all likelihood have a very difficult time with some of the concepts presented in subsequent paragraphs. That is to be expected. As I will explain, real knowledge can only be gained through the practice itself, not in thinking about the practice.
Notes Concerning Patriarchal Epistemology
Before embarking upon an actual description of the “Ritual of the Now” I would like to explain some fundamental differences in epistemologies, or “paths of knowing”, between the consciousness of Empire, and the spirit path traditions ubiquitous before the process of colonization began. I imagine we are all familiar with the nearly omnipresent process of learning through schooling. This process embodies all the characteristics of any other patriarchal system and can be viewed more like indoctrination rather than education.
In the Western education model, the “teacher” is clearly the authority, imposing an “objective” truth upon the “student” who is required to regurgitate “knowledge” upon command. Failure to provide the imposed interpretation results in failure, invoking the classic patriarchal tools of guilt and shame upon the student, who is essentially engaging in an abusive relationship with the authority figure.
The system of epistemological authority is fundamentally hierarchical as well. Knowledge of “truth” is disseminated from the highest levels of the educational network, so those teachers not privileged enough to attain the highest levels of authority continue to endure similar methodologies of control throughout their participation in the educational system. In the best of circumstances, university professors are considered the arbiters of truth and dictate their interpretations of reality to those beneath them within the hierarchy. Those seeking Ph.D. degrees must pass a rigorous work review before attaining acceptance into the upper levels of the system. The same is true for those seeking master’s degrees, undergraduate degrees, and high school diplomas. In this way evolution of culturally accepted scientific and mythological constructs are dictated from above. The lowly high school teacher is required to merely regurgitate information conforming to the curriculum designed by those within the upper echelon of the academic system.
In actual practice, this system is further degraded by the pernicious influence of the government/corporate apparatus which has, in almost every instance, imposed nearly complete control over the dissemination of knowledge through the creation of large government bureaucracies that are responsible for the implantation of educational curriculum throughout the system. Not only do these bureaucracies influence the rest of the system in terms of funding requirements, but also through direct control over the entire educational program, which includes not only what the students learn, but how the teachers teach. I could not tell you the name of one person who constructed the “Common Core” curriculum now taught throughout the United States, but they are responsible for the literal fabrication of reality for the vast majority of citizens required to participate. Certainly, such a system based on a lack of transparency and massive centralization is subject to corruption. Nonetheless, many have been led to believe those at the top of the hierarchy are somehow blessed with the knowledge of ultimate Truth, and it is typically considered humanitarian to endorse participation. Such is the power of patriarchal indoctrination.
Similarly, the sciences, including medical sciences, produced through the use of patriarchal consciousness present similar characteristics as found within the educational protocols. Again, the use of hierarchy is ever-present. Again, a lack of transparency is inherent in the process. Science theoretically evolves through the same university system that educates. Ph’d’s at the top of the hierarchy determine the nature of the material world through the scientific method which begins with the construction of a hypothesis leading to the performance of experimentation and the collection of data that pertains to the hypothesis. Once a conclusion is drawn from an objective analysis of the experiment, a final paper is peer-reviewed by other PhDs for publication, and the new information is widely disseminated to the rest of the scientific community. On the surface, this system could work effectively to cultivate human comprehension of the material world.
Much like the educational system and its fabrication of the reality construct utilized by those who participate in the process, those at the top of the scientific hierarchy are given the charge of determining the teleology of civilizations’ technological advances. By teleology, I am referring to the choices made as to what technologies are theorized, developed, and implemented in order to “further” improve humankind as it “progresses”. Theoretically, discussions concerning the ethics, and practicality of certain technological advancements can be had within the pages of peer-reviewed journals, in reality, however, funding generally plays a large part in determining the research, development, and implementation of new technologies as they are discovered.
As in the case of the educational system at large, the corporate/government system imposes another layer atop the hierarchy of the patriarchal sciences through funding. This is especially true of the sciences perceived to impact the military-industrial complex concerned with ensuring the technological superiority in battle over any potential deadly threats that may present themselves. I have described in previous pages how patriarchal systems are primarily motivated by the production of military superiority. From the smelting of iron to the creation of the nuclear bomb, civilizations and their epistemologies have lived or died depending on the quality of their weaponry and their ability to defend their soldiers in battle. Through warfare, civilizations test their technological prowess against others and the winner reigns supreme. Hence, technological teleology is determined on the battlefield.
For this reason, governments around the world are especially interested in maintaining a high degree of influence over the scientific community. Trillions of dollars are spent each year in attempts to develop superior technologies to serve the needs of Empire. Many of these dollars are reserved for “classified” operations, ostensibly to prevent the “enemy” from procuring information that might contribute to the overall end goal of full-spectrum dominance. Knowledge and information concerning these technologies are meted out on a “need to know” basis in such a way that knowledge is compartmentalized. Even those with “clearance” are unable to access the entirety of information collected throughout the system. In this way, knowledge is “occulted”, meaning only a few at the top of the information pyramid have access to the entire system. These few essentially steer the ship of technological progress and are the ultimate arbiters of which technologies are studied and implemented.
We see once again that even the highest ideals of the academic system are corrupted by the influence of governments in that both the funding determines its teleology, and the existence of a large government bureaucracy, engaging in secret, heavily impacts the evolution of the system as a whole. That the peer-reviewed system typically prides itself on publishing the latest cutting-edge scientific advancements in a transparent and replicable fashion becomes ironic in the face of the system’s almost complete denial of the fact that the most scientifically advanced knowledge is almost certainly kept from the purview of the Ph.D. community at large. Only a few deep within the military-industrial apparatus can have access to the technologies determining the future of all who find themselves colonized by the patriarchal system as a whole. As with education, we find that the epistemological foundations upon which advancements in technological knowledge are developed and disseminated within the patriarchal establishment are centralized and concealed in such a way that only a few at the top of the hierarchy have the ability to determine the “path of knowing” embarked upon by the vast majority of participants in the system. Both the epistemology and the teleology of the larger system of colonization can be characterized by the centralization of knowledge in the hands of a few capable of choosing both what the vast majority of individuals within the system learn, but also how they use that knowledge in service to the technologies that define the progress of the civilization as a whole.
Colonized epistemologies are inherently supremacist. As mentioned above, the teleology is linear and defined by the notion of progress. Each generation of scientists, it is thought, builds upon the knowledge determined by the generation before creating a “consensus” of experts who have determined the “Truth” about how reality works. Due to the hierarchical nature of the system, it is very difficult for new ideas to emerge as they are considered blasphemous by the majority. Cultural epistemologies that include energetic aspects are observed as superstitions to be summarily dismissed. For those who have been colonized, it is very difficult to break out of this mentality due to cognitive dissonance. Many for example, are so subconsciously supremacist that it is considered virtuous to assimilate members of uncolonized cultures into colonized epistemologies in order to promote “diversity”, while at the same time appearing uninterested in actually understanding alternatives to their particular worldview.
The Epistemology of Decolonization
It is important to begin this description with the caveat that I have only personally experienced the Daoist path of traditional Chinese culture, and what is often referred to as “The Red Road” or the North American Indigenous tradition. More specifically I follow the Lakota Way. Within both these traditions, I have only personally interacted with a handful of people who have been kind enough to share with me what they have experienced of the Way. What is to follow is in no way an attempt to provide an objective analysis of all so-called spirit paths, but simply to explore epistemological characteristics I have observed from my own limited experience. This description is intended to aid those seeking to decolonize from patriarchal epistemologies by providing an alternative perspective based on my personal experience and does not claim to provide an objective description of a reality shared by all who participate in the many paths cultivated by thousands of cultures throughout the world.
Having said that, I do not think it is completely accurate to presume this epistemology to be entirely subjective either. In my experience, similarities between the variety of spirit paths I have come across on my personal journey suggest the presence of an objective worldview observed by the many who have participated in the creation and cultivation of the many traditions that have found their own way of interacting with this universal force that we call consciousness. The following paragraphs represent my synopsis of these similarities in contrast to my observations concerning patriarchal epistemologies outlined above, not an objective analysis of all spirit paths as a whole. My experience certainly is not a reflection of the experiences of others and is not intended to represent some kind of definitive interpretation of another’s personal process. Should you choose to engage in a traditional path, my only recommendation is that you honor and respect the path created and follow the advice of the masters and elders encountered along the way. As stated at the beginning of this Appendix, I do not believe the path forward is to copy and paste, or mix and match traditional ways into some kind of “modern” version of indigenous wisdom, but rather those born into colonization must find a new path toward our own liberation.
For me, Daoism represented a solid bridge between the “objective” epistemologies of my own indoctrination into colonization and the profoundly individuated experience of the Red Road. Without first experiencing a tai chi practice, my cognitive dissonance simply would not have allowed me to accept the validity of the more indigenous practices I have experienced. Dao in the Chinese language can be translated as “The Way”. This implies a level of objectification I have not experienced in the Lakota Way. My colonized mind continually seeks to compare systems and judge each for their efficacy. In the Lakota Way, I have been shown that another’s way is really none of my business. We follow the paths we are drawn to. If anything, attempts to criticize, judge, or otherwise impugn another’s path seems quite rude. I am not saying Daoism seeks to objectify, certainly not in any Western sense, but only that it has, for me, presented a more comprehendible system of understanding coming from my own colonized perspective. The following paragraphs will attempt to describe the similarities I have observed from my own experience of walking these spirit paths, with my insights into their epistemologies with respect to teaching modalities as well as scientific/technological advancements.
There are two metrics that first need to be understood in terms of the epistemological construct of the spirit path metaphysic and, interestingly, both are conspicuously absent from the colonized mind. Not just absent in that they are not taught, but literally impossible to conceive within the construct of the matrix of empire. Cognitive dissonance prevents the colonized mind from accepting the possibility of their existence, and hence, these foundational concepts of spirit path consciousness are often derided as superstition by those indoctrinated into the hierarchy. Firstly, the concept of the existence of a primal creative energy, which can be cultivated within the body’s own internal energy system, and secondly, the existence of a multidimensional reality, or spirit world, which exists beyond the scope of human perception.
For the many of you reading this who will no doubt become triggered into dissonance, just remember that prior to colonization all cultures everywhere on the planet over a span of thousands of years developed intricate systems of cognition based on the idea that these two concepts were primary to the human experience. Do you really believe that generations of cultural awareness were built upon a foundation of pure fantasy? Theoretically, many cultures that never could have interacted with each other, separately developed systems of consciousness based on these concepts, and separately discovered often similar ways to interact with and cultivate a relationship with both these internal and external energetic systems. In fact, the overwhelming evidence provided by the belief systems of the overwhelming majority of cultures ever to walk the earth supports the notion that not only do such energies exist, but they are a principal driver of the human experience relating to the reality that unfolds before us in the material world. For those of you who have not personally experienced these concepts, I understand that they will be difficult to comprehend, but for the purposes of this essay, we must remain open-minded to the possibility of their existence in order to understand the path of knowledge presented as we move forward in this exploration of spirit path epistemology.
The issue at hand is that the experience of such energies remains first and foremost a subjective experience. Whether through ceremony or through meditation, the teacher can show a student the door, but it is the student who must enter the room. Rather than imposing some ultimate truth upon the student, the job of the teacher is, in a sense, to aid the student as they progress into an awareness of how reality is created. Ultimately, the student must figure it out for themselves. The emphasis within these pre-colonial epistemological systems lies not with an objective understanding of the workings of the material world, but rather in the cultivation of an awareness that presupposes the student’s ability to discover their own interpretation of objective reality through their particular experience.
Rather than focusing on imposing an external reality on the student, teaching methodologies impart the ability to cultivate “awareness energy” which, when cultivated, allows the student the ability to broaden their own sense of awareness. This, in turn, provides the ability to observe reality from a more refined perspective. Conclusions concerning that external reality simply become obvious from the perspective of a master. There is little need to teach the particulars, as the big picture becomes clear due to more internal energy cultivated within the body of the student.
The traditional Daoist understanding of the internal energetic system has evolved over the generations to include a complex system of meridians and acupuncture points known as the Jing Luo system. Though this is the most complex and refined description of the internal energy system I have encountered, the Governor meridian of the Jing Luo system roughly corresponds to the chakra system of the Indian system of Ayurveda. The Lakota language used to describe what is commonly known as the sweat lodge ceremony translates into “internal energy recharge ceremony”, implying that the body functions like a battery. The more fully charged, the healthier and more observant the body can be. Hence, the epistemology in anti-Empirical cultures appears to be inextricably linked to this awareness energy.
From my experience, these philosophies adhere to an understanding that information can literally be downloaded into the body from the external world, much like information is downloaded wirelessly into a computer. The physical body then works like an antenna which acquires this energy from the external world as well as a battery, which can store this energy for use. Essentially, the more energy cultivated, the more “intelligent” the student becomes. Meditative practices are designed to straighten the antenna if you will, which provides the student greater access to the knowledge held within the energetic transmission.
Ceremonial practices are typically even more esoteric and involve contact with the spirit world. From what I have been told, those who cultivate high levels of internal energy can develop the skills to communicate with entities that exist within the fabric of the multidimensional energetic system which encompasses material reality. Because of their energetic relationship with space and time, such spirits have the capacity to understand past causality and predict future events. The Shaman and medicine people who communicate with these spirits are given information that provides insight into current events that can influence choices made in the present which impact the future in a positive way. Those who have not achieved a direct connection to the spirit world still manifest a connection in a variety of ways. Dreams, visions, and imaginations are all methods of connection to the sprit world. Some cultures use “plant medicines” and entheogens to aid the practitioner in creating a personal connection to the sprit world.
Though these concepts may be difficult to accept for those indoctrinated into patriarchal ways of thinking, I think it is important to note that the Western empiricist model does not have answers to very obvious questions such as “Where does the imagination come from?” or “What are dreams?” or even “How do emotions work?”. These questions are addressed within the anti-empirical paradigm.
As you may surmise, teaching methodologies within spirit path epistemologies vary greatly from their patriarchal counterpart. From what I have experienced, humility on the part of the teacher as well as the student is emphasized. In tai chi, I have been told that the teacher learns as much from the student as the student learns from the teacher. As I have experienced ceremony, the only teacher is the ceremony itself. While respect is paid to the lineage, medicine people often act independently of any organized structure and each seems to develop their own style over time. I am consistently told that information gleaned through ceremony is for me alone, to help on my individual path.
Colonized epistemologies essentially engage in social engineering through individual indoctrination, thus throwing the full weight of colonized culture behind the goals of the engineers. The teleology, as mentioned above, appears to concern itself with a trans-humanist agenda evolving through a state of perpetual conflict. New technologies are tested through battle, and the winner determines the course of human events. Indigenous teleologies, as I have experienced them, tend to emphasize a harmonious balance with natural cycles, rather than the linear and constant technological process required of patriarchal systems. Culture then is not engineered from the top of a hierarchy but evolves naturally as a self-organizing system. This system can be strengthened through ceremony and meditation, but its evolution is measured by a symbiosis with natural forces, and respect for individual autonomy, rather than technological superiority achieved through the subjugation of the individual to the collective goal.
While indigenous epistemologies are not defined by a warrior culture, they do occupy themselves with the creation of warriors. Chi Gung practitioners ultimately test their skills through push hands practice, and eventually martial arts. Many indigenous ceremonies initiate participants into a warrior path. These practices, however, emphasize self-defense and represent a path towards authentic individuation in contrast to the aggressive and collectivized nature of their colonized counterparts. Spirit-path warriors are often encouraged to be healers and artists as well, and a holistic and integrated approach to life is fostered. This stands in marked contrast to colonized systems which promote compartmentalization and specialization of individuals in service to a larger whole.
Interestingly, certain areas of modern science have begun to provide evidence of exactly the same system of consciousness provided by the multitude of previous cultures. Quantum mechanics, chaos theory, and the holographic universe model all lend credence to the worldview held by the vast majority during pre-colonial times.
Lastly, uncolonized epistemologies appear profoundly egalitarian. There is no judgment against those who hold a materialist belief system other than perhaps that supremacist perspectives are extremely rude and dangerous. These epistemologies prioritize balance above correctness, so have no interest in determining who is “right”, only in helping individuals discover what is “right” for them to evolve along their path in a good way. Similarly, technologies created and information gleaned through Western scientific processes are welcomed when deemed useful. While it is easy to believe that Western technological advances are proof of superiority, I have come to describe certain meditation practices and ceremonies to incorporate technology currently unavailable to the colonized mind.
I think perhaps the most important takeaway from my experience with uncolonized perspectives is the importance of intention. Internal systems of epistemology are inherently subjective. While the systems are scientific, in that personal experience corroborates the experiences of others along the path, knowledge can only be gained through a very individuated process. For this reason, external validation is difficult to come by and often misinterpreted by the observer. A person can learn physics at a university without being indoctrinated into a transhumanist cult just as another may meditate for a lifetime and never cultivate a high level of personal awareness. Ultimately, the intention of the individual defines the outcome of the practice. If the intention of the practice is personal liberation and individuation, decolonization will result. Conversely, systems that prioritize collectivization and control, characterized by a superiority complex, cultivate weakened individuals engaged in an unhealthy trauma bond with an authoritarian minority. Externally, educational systems can look similar or can look very different, it is the individual experience of the student/teacher relationship as defined by the intentions of each, that results in a dominator or partnership attitude over time. It is up to each of us to choose the path we desire…
Please consider subscribing if you are interested in learning more about my perspective. I look forward to engaging in the broader conversation as those of us resistant to the technocratic takeover continue to seek a healthier relationship with life, the planet, and each other as we move forward.
For more information about my work and to find all episodes of my podcasts, go to www.theshiftnow.com. Paid subscribers to The Populist Papers will receive a subscription to “The Shift with Doug McKenty” and have access to all feature-length versions of the show.