Tuesday, 28 August 2012 16:31

Agapeic Transference, or the Lost Art of Brahma

Freudo-Lacanian theory has no place for agapeic transference. There is only the erotic variety, or at best, the philiac transference, which their theory would define as a castrated eroticism, with its real intentions inhibited or repressed. There is no space in the Freudian universe for true divine or supreme benevolent desire-free Love.

The Freudo-Lacanian is an example of the archetype of the curmudgeon. Of course, in the psychoanalytic world, that is called realism. The only possible goal of analysis is to change psychotic or neurotic suffering into ordinary realistic suffering, which it turns out is nothing other than neurotic suffering.

The Jungian, on the other hand, does recognize archetypal transferences, including those of a divine nature. But the limitation is that it can only be an archetypal image that is invoked, not the higher Real toward which the archetype beckons one. For Jung, too, that ultimate non-dual Real of blissful pure consciousness remains a mirage, or at least forbidden knowledge.

But for the clinical atmanologist, the liberated sat yogi functioning as healer, the archetype of the avatar is realized as the pure and simple truth. The healing energy that the atmanologist transmits is that of supreme love, joy, wisdom, and infinite potential, free of all limitations. The energy field in which the client recognizes this Real through an agapeic transference, or shakti transmission, becomes a realm of the miraculous, “love minus zero: no limits,” to use the title of an ancient song by Bob Dylan.

It is just this sort of energy field of divine love overflowing with the nectar of immortal joyousness that is missing in many of the neo-advaita teachers. Some, like the California new age guru of an earlier decade, Werner Erhard, or the currently active hyper-intelligent Karl Renz, manifest as another version of the archetype of the transcendental curmudgeon. Renz masterfully and with diabolic delight deconstructs the imaginary love and spiritual materialism of the ego, but offering no real love or eternal blissful light in its place. There is only a nihilistic reduction of everything, including love and wisdom, to empty promises, to shit.

If the Freudo-Lacanian reduces all love to chakra two incestuous desire, then the Renzite non-dualist reduces all love to chakra one, to spiritual excrement. This form of postmodern non-duality seeks the unborn, but only the unborn of the void, tohu vavohu, as the Torah puts it, of absolute non-being. The world for Renz is God’s fart, a cruel matrix-like fool’s paradise, the ultimate bait-and-switch, a pointless, infinite lie. This is the epitome of anal mysticism, carried to its final unresting place.

Renz does not deserve the title of anti-christ, but he would probably enjoy knowing that he is the anti-krishna. Krishna is the archetype of joyous, drunken divine love, madly dancing, singing, and loving life not as a lie but as the infinite work of art of the unsurpassably beautiful artist, the Creator and Sustainer of all heavenly realms. But once a world has gone bad, and dharma has putrified into anti-dharma, then God must return, but the second coming will not be like the first, in joy, but now in the mood of apocalypse. Vishnu hands on the torch to Shiva, who does the work of taking the devils out of their misery. He ignites the funeral pyre of all morbid worlds and returns them to the Light.

But there is another, lesser god, in the great pantheon of the Adi Sanatana Dharma. This is Brahma, who is responsible for the new creation that somehow sprouts up at the end of every exhausted cycle of time, but to whom there are no temples or pilgrimage destinations dedicated. He is the unknown, the forgotten deity, who prefers to stay in the shadows, and yet whose work is essential to the transformation of kali yugas into sat yugas.  Brahma is what Slavoj Zizek, the Lacano-Hegelian philosopher who is an archetypal curmudgeon himself, would call a vanishing mediator.

Brahma plants the seeds of the new world and then disappears. He is present among the famous gods only by his absence. But it is his absence that enables them to become present once again to human consciousness. It is Brahma who opens both the Shiva Gate and the Vishnu Gate into the Kingdom of Heaven.

It is really Brahma who peeks out through the eyes of Ganesha, the widely worshipped son of Shiva; it is Ganesha who is known as the god of new beginnings and the destroyer of obstacles. The sacred name of Brahma has been forgotten.

But it is also Brahma who wears the monkey suit of Hanuman, Rama’s selfless assistant in the rescue of the human soul, Sita, from the demonic Raavana, the archetype of the ego.

In fact, if one peers deeply enough into all the minor archetypal divine forms, one can discover the hidden yet all-seeing eyes of Brahma, who is ever at work, incognito, creating the luminous gifts of light and salvific knowledge that will set free the world.

Who but Brahma is laughing behind the wide grey beard and the garish red suit of Santa Claus, and busy with his elves in the cold mountains at the end of the great year of time, preparing all those gifts to be placed under the tree of immortality for all the good little souls to start the new cycle of time?

For that matter, cannot Brahma be recognized in the Easter Bunny, who places his little cosmic eggs everywhere for the seekers to discover? Yet is that not the same March Hare that guides Alice down the rabbit hole into Wonderland?

Brahma is nowhere, but everywhere, in all religious traditions, the insubstantial archetype that is not taken seriously, that is only a fairy tale for children. And yet, without Brahma, could Shiva be revealed? Could Vishnu’s magic music be heard? Could the world be renewed without his unsung assistance?

Who knows? Brahma may be hiding behind your eyes as well. Is not the spiritual quest, the practice of self-inquiry, or the subtle act of meditation, really the very becoming of Brahma? Is not the urge toward Self-realization secretly the enactment of mediumship, of surrendering one’s body/mind to the Supreme One to use one’s form and one’s intelligence for the higher purposes of God’s inscrutable will? Is this not the archetypal urge to be possessed by God?

The state of being taken, ravished, by the Supreme Being, filled by the Shiva Lingam, absorbed into the Absolute Presence of the Ultimate Power, dissolved into That—this is the dispassionate passion of the true server of God, the Hari Dass, the Ram Dass, the Dharma Dass, the Satya Dass. This is the archetype of Brahma, transmitted via one egoless Brahma to another, in the agapeic transference that is really a resonance, a recognition, the shared gift of immortality, the vision of the Star, the re-emergence of the infinite Light that had been eclipsed by materialistic, egotistic, narcissistic body-consciousness. Brahma heralds the re-opening of the third eye, the coming of God, and the doomsday of all the petty anti-christs.

Brahma is the ego’s own sublime upper death drive, the drive of the moth to die into the Flame, the deathless desire to see the Face of God and not survive, but to merge into the Beloved once and forever. Brahma disappears. Now, it is your turn.

Namaste,

Shunyamurti
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