Out of the Darkness, Light

From Hitler's Rischstag Fire to 9/11, history is beset with instances of governments using terrorist attacks to justify invasions or suspend civil liberties indefinitely. The Reichstag fire was an arson attack on the Reichstag building, home of the German parliament in Berlin, on February 27, 1933, precisely four weeks after Adolf Hitler was sworn in as Chancellor of Germany. Hitler's government stated that Marinus van der Lubbe, a Dutch council communist, was the culprit, and it attributed the fire to communist agitators. A German court decided later that year that Van der Lubbe had acted alone, as he had claimed. The day after the fire, the Reichstag Fire Decree was passed. The Nazi Party used the fire as a pretext to claim that communists were plotting against the German government, which made the fire pivotal in the establishment of Nazi Germany.

After the September 11, 2001 attacks, restrictions on civil liberties began to grow. The attack spawned wars to export democracy abroad, while degrading it at home. Our military actions, from Afghanistan and Iraq to Syria, have reflected increased investments in the military, accompanied by diminished attention to political change, economic development and institution-building -- the essential prerequisites for democratic freedoms. Fear of terrorism has justified excessive and persistent suspension of good governance, ultimately creating more fertile ground for terrorists. Our leaders have nurtured a crisis of "domestic terrorism" within U.S. borders, perpetrated not by foreigners, but by U.S. citizens.

The question is not, "is it happening?" but, "why is it happening?" To fully comprehend the "why" of it, we must first understand the meaning of the Latin phrase "ordo ab chao" or "order out of chaos." The  expression "order out of chaos" or more accurately translated, "out of chaos, order" is the idea that the order of the world emerges out of chaos or the undifferentiated. The term is often used to capture a fundamental dimension of evolutionary change within nature. It has become popular in contemporary times to identify chaos as a precondition for transformation, rebirth and creativity.

However, to our political leaders and their inner circles, chaos is a way of getting power and keeping it. That is, if you can create just the right crisis or chaos, you will necessarily get a citizen outcry for the kind of solution or order that you wanted to have all along. It really is a "shock and awe" military strategy based on achieving rapid dominance over an adversary by the initial imposition of overwhelming force and firepower. Politicians engage in shock and awe politics in order to stun their opponents into inaction.

The idea that the order of the world emerges out of chaos is actually not new at all. It was preceded by more ancient principles such as "lux in tenebris," or "light out of darkness." Light out of darkness is an expression of an ancient wisdom about the relationship of complementary opposites in nature. In the eastern tradition of Taoism, light and darkness are represented by yin and yang, each of which contains the seed of its opposite within it as expressed in the ancient Chinese symbol (T'ai Chi Tu) of the yin-yang. The two teardrop figures within the circle illustrate the balance between the dark yin and the light yang. The black vibration of yin is dark, passive, feminine, nurturing, intuitive, and corresponds to earth or matter. The white vibration of yang is light, active, masculine, creative, expansive, and corresponds to heaven or spirit. Yin and yang pulsate within all things and in unison, they are the moving force of nature and all its manifestations.

Various mystery traditions such as Hermeticism had similar concepts such as "As above, so below" and "As within, so without." In Hermeticism, the phrase "As above so below" can be taken to indicate that earthly matters reflect the operation of the Cosmos. In other words, the human experience is a microcosm of the macrocosm we call the universe. Each human being is a hologram of the Cosmos, a weaving together of universal information from a particular point of view. Essentially, we are the universe experiencing itself in human form.

The idea that "As within, so without" can be found in the world's indigenous shamanic traditions. In the shaman's world, all human experience is self-generated -- our inner thoughts actually create what we see and experience. Everything that we perceive began with a thought. The structure of our universe is thought, mind and consciousness. Consciousness determines the form of our experience. The shaman traverses the inner planes of consciousness in order to change and shape experience. It is an inward spiritual journey of rapture in which the shaman interacts with the inner world, thereby influencing the outer world.

Shamanic rites involve many technologies for inducing altered states of consciousness. These vary from drum and dance to ingesting sacred plants. Practitioners enter trance states in order to perceive and interact with the inner world of the self. The essence of shamanism is the experience of direct revelation from within. Shamanism is about remembering, exploring and developing the true self. Shamanism places emphasis on the individual, of breaking free and discovering one's own uniqueness in order to bring something new back to the community. The goal is inner transformation; not outer.

Those who presently call the shots and pull the strings on the world stage only use "order out of chaos" to create favorable circumstances for themselves; to gain and sustain the same authoritarian power relations. For the power elite, external order is the goal. To achieve their goals, they first create the conditions for chaos/disorder to bring about order. The controlled chaos we are witnessing in society today is the direct result of the coordinated efforts by some to turn people against each other. This is a classic "divide and conquer" strategy.

A highly centralized government relies mainly on lies, fear and economic prosperity to maintain equilibrium. Allegiance is achieved through various means of socialization and indoctrination. Political propaganda emphasizes material and technical development while suppressing access to personal revelation and spiritual experience. Citizens are discouraged from thinking for themselves and required to follow the laws of secular authorities regardless of the discrepancy between what is legal and what is considered to be moral, ethical and right. The individual is left morally and spiritually impaired; their soul abandoned in darkness and chaos while urged to acquiesce to the needs of the collective.

This imbalance is reaching such heights that the pendulum of change will soon begin swinging back in the opposite direction. The movement for external transformation will reach a psychological extinction -- meaning there just won't be a situation chaotic enough or carrot sweet enough to keep people hoping external transformation and order will bring salvation without a shift in the internal direction. People will begin to realize the limits of external order when their internal worlds are in chaos, thus discovering the seed of the one in the other… out of the darkness, light!

Decolonizing Indigenous Cultural Protection

In 2016, the Standing Rock Sioux and legions of their allies protested the construction of the Dakota Access Pipeline, which would carry Bakken crude oil from North Dakota to Illinois, crossing underneath Lake Oahe, the reservation's water source. Tribal members opposed the pipeline over fears of water pollution and climate impacts; it also crossed their ancestral lands, and they argued that the U.S. Army Corps of Engineers had not adequately surveyed the burial grounds in its path. But because the pipeline wasn't on tribal lands or under tribal jurisdiction, there were few legal options. As Indian law attorneys Hillary Hoffmann and Monte Mills write in their new book, A Third Way: Decolonizing the Laws of Indigenous Cultural Protection, after almost 200 years of treaties, court cases and federal infringement, "The tribe had lost almost every source of legal authority to regulate or stop it." The pipeline was ultimately constructed, though its legality is still in court over potential environmental violations.

The battle over the Dakota Access Pipeline exemplifies how difficult it can be for tribal nations to assert their sovereignty within the existing legal structure to protect culturally important land, water, wildlife and ancestral objects. Over the last decade, however, Hoffmann and Mills argue that a new era of Indian law has emerged that protects Indigenous cultures based on Indigenous value systems. This "third way" -- neither solely Indigenous nor European, but rather both -- shows tribal nations working within those legal constraints in novel ways, or changing them altogether, to better reflect their values. This could mean different outcomes in future cultural protection conflicts.

In A Third Way, Hillary Hoffmann and Monte Mills share what they've learned over their combined 31 years of teaching Indian law and working with tribal nations. They explore the myriad ways Indigenous people are decolonizing laws around cultural protection. The book details the history, context, and future of the ongoing legal fight to protect indigenous cultures. At the federal level, this fight is shaped by the assumptions that led to current federal cultural protection laws, which many tribes and their allies are now reframing to better meet their cultural and sovereign priorities. At the state level, centuries of antipathy toward tribes are beginning to give way to collaborative and cooperative efforts that better reflect indigenous interests. Most critically, tribes themselves are building laws and legal structures that reflect and invigorate their own cultural values. Taken together, and evidenced by the recent worldwide support for indigenous cultural movements, events of the last decade signal a new era for indigenous cultural protection. I highly recommend this important book to anyone interested in the legal reforms that will guide progress toward protecting indigenous cultures.

A Message From the Dalai Lama

In a recent interview with Rolling Stone Magazine, Tenzin Gyatso, the 14th Dalai Lama, spoke about how love and altruism can help get us through the pandemic. In dire times, the Dalai Lama's life story is one that is worth repeating. The adversities include being taken away from his parents as a child and placed in an old palace, where he had to relearn nearly all of the knowledge he had garnered in his previous incarnation as the 13th Dalai Lama. Then, at age 15, being required to confront Chinese officials who were invading his country and would soon seize control over it. Later, at age 23, his holiness was forced to disguise himself and flee Tibet under the cover of night, spending the next few weeks crossing dangerous stretches of the Himalayas before arriving in India, where he has lived in exile for the past 61 years.
 

Through it all, his role as spiritual leader of the Tibetan people was to act with equanimity. That he did so -- and continues to do so -- has made him an international beacon of light and hope to millions. When asked what advice he had for people who are struggling through the pandemic, he replied: "Now this pandemic is very serious. Very sad. We're just so afraid. That's not useful. We must attack it -- specialists, scientists, doctors, I very much appreciate. If the problem can [be] overcome, then no need to worry; make effort to overcome. If no way to overcome the problem, there's no use too much worry."
 

When asked how he kept himself from worrying, his holiness responded: "Through training how to tackle destructive emotion, and how to develop positive emotion. This is very important. All destructive emotion [is] based on appearances, not reason, so we cannot meditate on anger, hatred, fear. But positive emotions such as compassion, altruism, or enthusiasm are based on reality, on reason, so we can train [them] through meditation. Ignore seeing, ignore hearing, pay more attention [to] your mind. Only the human brain has the ability to concentrate on a point and analyze."
 

The album "Inner World" was released July 6 when the Dalai Lama celebrated his 85th birthday. His first musical album is a sacred offering of mantras and teachings set to music. His holiness chants key Buddhist mantras and delivers his insights that trace much of the world's pressing concerns to the spiritual malaise characterizing life in the new century. In short, much of the world's problems owe much to its neglect of the soul: the "Inner World."
 

Toward the end of the record, his holiness says that whether believer or nonbeliever, "we are the same human beings (who want) a happy life, a peaceful life." This could be attained only by inner conversion. "We have to make every effort to promote through education about inner values," he concludes.
 

The Dalai Lama's renewed calls for "inner values" are peaceful and nonviolent exhortations that are addressed as much to modern mankind as to Communist China, which has been enslaving Tibet for nearly 70 years now.

Great Power

In order to gain some insight into the chaotic events of our world, I consulted the I Ching. The I Ching is an ancient Chinese text and divination system which counsels appropriate action in the moment for a given set of circumstances. Each moment has a pattern to it and everything that happens in that moment is interconnected. Based on the synchronicity of the universe and the laws of probability, the I Ching responds to an inquiry in the form of a hexagram. By evaluating the hexagram that describes your current pattern of relationship, you can divine the outcome and act accordingly.

When I consulted the I Ching regarding the state of our world today, I received Hexagram 34: Great Power. This hexagram symbolizes the truly great power of movement that is in accord with what is right and virtuous. It indicates that we must concern ourselves with correctness, for our character, attitude, and actions have a significant influence on others. The vital energy needed to accomplish great aims infuses the situation. Our influence at this time is significant and far-reaching. We must pay special attention to propriety and goodness, for any abuse of power can lead to downfall and chaos. We should pause before taking action and evaluate the appropriateness of our objectives. We would be wise to focus our attention on benevolent endeavors, for the power of our influence is directly proportionate to the merits of our efforts. Our success is directly proportionate to how persons we affect are benefited, or otherwise enhanced.

With such great power at our disposal, we must wait for the right time to speak or act -- when we are free of the pressures of the ego -- when we are in full possession of the inner truth of the matter. Everything we say or do proceeds from a sense of what is fair, just, and essential, and we rely on the power of good in others, trusting that their sense of truth will emerge to support what is right. We must be willing to trust that if we are sincere in trying to find the correct way, the power of good will come to our aid.

To help us find the correct way, it helps if we get to know our body better. Our body is our compass in the physical world. Both physical and emotional feelings are registered in the body. There is wholeness and grounding in this way of perceiving that is more reliable than the mind. The mind does not really produce any feelings. It chatters incessantly and shows images, but there is no true feeling in it. We feel the truth in our body. If we listen to the body's messages, it can guide us toward creating sustainable and lasting change.

When we perceive the correct way to go, we must not become obsessively lost in the forward thrust so that we lose our inner composure, for our ego waits for just such an opportunity. The ego can interject itself only if we become so absorbed in what we are doing that we lose touch with our inner being. Our true self is always objective, reticent and reserved. Awareness of this danger protects us from losing our inner balance, and from forgetting that right and justice must be accompanied by moderate thoughts and actions. Obstinately pressing for results creates more rather than less resistance. True greatness is the ability to possess power and not use it.

According to the I Ching, success is assured if we allow the clarity and strength of higher truth to guide our actions. As responsible human beings, let us affirm a world of peace, harmony and balance. Let us cultivate care for life and one another. See things as they are, in process of change, without fixation on imbalance; see the potential and call it forth.

Honoring the Birth of a White Buffalo Calf

About 30 people, including members from all seven tribes in Montana, gathered Aug. 29 in Lolo, Montana to celebrate and honor the birth of a white buffalo calf. The female calf was born about two months ago at the Bitterroot Valley Bison Ranch. At the ceremony, tribal members named her the Creator's White Buffalo Maiden. Experts say the birth of a white buffalo is "extremely rare," and for many tribal members, the extraordinary animal holds spiritual power and cultural significance. Lakota holy man John Fire Lame Deer once said, "A white buffalo is the most sacred living thing you could ever encounter."
 

Blair Gopher, member of the Blackfeet and Ojibwe tribes and pipe server at the ceremony, said a white buffalo is symbolic of a message from the Creator, or Great Spirit. "We are thankful to the Creator for sending the calf. It's seen as a warning and a blessing," he said.  
 

Many tribal members who attended the ceremony said the calf is symbolic of widespread unrest. "I think the reason the Creator sent this calf here is because of all the injustice that's been done," said Glenn Gopher, who conducted the ceremony. "Our country is in serious chaos. We have this virus and we have racial injustice. Our world is corrupt."
 

But Glenn added that the buffalo is also a blessing, as she symbolizes hope for a better future. "She shows that we need to love and respect one another. Refrain from hatred and racism. Love and respect are what's missing in this country; our lawmakers are out of hand. We prayed for peace and harmony for all of mankind," he said.
 

Carol Dubay, matriarch of the Confederated Salish and Kootenai and Pend d'Oreille tribes, said the calf looked "strong." "She was so happy. She was frolicking and dancing. The buffalo are calling, and we are honored," she said.
 

Jimmy StGoddard, member of the Blackfeet Nation, said he'd "never seen such enlightenment." "Everything shook when she was born," he said of the calf.
 

Frank LaPier, who serves on the Little Shell Tribe's Cultural Committee, said he attended the ceremony to heal. "I had a stroke a few weeks before, and if it weren't for the prayers and the support from the tribes, I wouldn't be here. It was such a unique moment," he said.
 

Richard Parenteau, vice-chair of the Little Shell Tribe's Cultural Committee, added that he couldn't help but notice the buffalo was born the same year the Little Shell Tribe gained federal recognition status. "It's really beyond words. It's just amazing," he said. "It was a spiritual awakening to see her."
 

Because the buffalo calf is female, many who attended the ceremony said her birth is a sign that more women should hold positions of power. "Our women have been abused, and we need to pray for better leadership in this country," said Blair Gopher. "Women will lead, and we must respect them."
 

Mary Gopher Parenteau, who led the women's pipe ceremony, said she brought her 12-year-old daughter to see the buffalo to instill in her a sense of pride. "(My daughter's) spiritual name is The White Buffalo Woman, so it was wonderful for her to be connected to this moment," she said.
 
How rare is a white buffalo? Historically, white buffalo appeared once in every five million births. Since people have started breeding bison, in the last 20 years or so, more white calves have been born. Experts now estimate a white buffalo is born once in every one million births.

"Ze" Film Depicts Shamanism in Modern Mongolia

In 2014, Mongolian filmmaker Lkhagvadulam Purev-Ochir went to see a shaman named Uranbold. Although going to shamans was not a new experience for her, meeting Uranbold shocked her, because a young man of twenty-one in jeans and T-shirt appeared from underneath the shamanic robes and headdress after the ritual.
 

According to Purev-Ochir, "a shaman must balance double lives. He must listen to and guide people who come with problems ranging from infidelity to bankruptcy. He must play the role of psychiatrist, financial adviser, doctor and many more. He must comfort the dying and those they leave behind. And that is just his life outside of school, friendship, and romance."
 

With Uranbold in mind, Purev-Ochir began to form the backstory for "Ze," her feature-length directorial debut. The film tells the story of the budding relationship between a teenage shaman and a young woman, set in the impoverished yurt district of the Mongolian capital, Ulaanbaatar. "Ze" is an exploration of the contradictions of modern-day Mongolia, a country where growing class divisions spurred on by what Purev-Ochir describes as "unfettered capitalism" are thrust against the traditions and beliefs of an older way of life. Caught between those contradictions is the emotionally charged relationship between 16-year-old Marla and the shaman, Ze, a bittersweet love made all the more complicated by the pressures of life on the rough-and-tumble fringes of Ulaanbaatar.
 

"Ze" is a portrait of the hard-scrabble realities of what it means to be a young, urban Mongolian today. Purev-Ochir wanted to tell a story about the bipolar experience of growing up in contemporary Mongolia, where Mongolians lead precarious existences due to ongoing economic instability and underdeveloped social infrastructure. Within this context, shamans play an important role in providing comfort and guidance. Yet they are people, too, living and breathing within the same restraints and freedoms as any other Mongolian.