THEINDIANCRUCIFIXION (2)
MAURICE ROWDON
FIRSI DRAFI - XCERPTS


CONTENTS
1. The Barbarian "Civilisation'
2. The Kundalini
i) Sex and Kundalini.
ii) Art, Crime and Kundalini.
iii) Psychology and Kundalini.
3. Blueprint Living.


The Barbarian 'Civilisation'
..In the Greek story the white bull (Zeus) fell in love with
Europa and took her on his back to Crete. They gave birth to
Minos. Pasiphae, the wife of Minos, had a love affair with a bull
and gave birth to a half-bull, half-man. This creature was kept
in the depths of their royal papalce, and seven youths and seven
maidens were sacrificed to it each year. Ariadne, a daughter of
Minos, fell in love with Theseus, son of the Athenian king Aegeus,
when he came to Crete as one of the youths to be sacrificed.
With her thread she guided him back to safety after he had killed
the bull. In ancient Crete there was a ceremony of 'bull-leaping',
which was watched perhaps as an exquisite mixture of mystical and
athletic prowess. Some connection with the 'sacred cow' of India
is possible. Equally possible is that the brutal modern bull-
fight is a barbarianisation of the Cretan ceremony, and of the
ancient bull-sacrifice. The sacrificial animal is now slowly
tortured to death in order to appease old barbaric reward-and-
revenge preoccupations, in a brief revival of the tribal sex-
bloodlust excitement. This presents a view of history since
ancient times quite opposite to that of 'progress', which view
perhaps reached its apotheosis in Hegel. The modern bullfight
is one among manylexamples of an appalling retrogression since
ancient times, as if the Christian world were, historically, the
last gasp of the ancient Greek civilisation, before a new global
civilisation is achieved out of its turmoil..
Christendom never achieved more than pockets of civilisation,
even in the fifteenth century when the greatest efforts were made
towards it. But even these pockets- -Florence, Mantua, Urbino,
Venice, Naples, Seville under Ferdinand and Isabella-- -were short-
lived and in any case guaranteed by war and sometimes (as in the
case of Ferdinand and Isabella) by persecution. Terrible 'Renaiss-
ance' figures like Cesare Borgia, a murderer wracked with syphilis,
yet learned, serene and inscrutable, lavished time and money on
the thinkers and artists they carried into war with them. When
Cesare was awardedthe exatted Golden Rose, the Vatican's highest
honoyr, in 1503, by his father pope Alexander V1, his bodyguard
carried the Sword of the Gonfaloniere of the Holy Roman Church,
its gilt blade engraved with an image of the Goddess of Fertility
om a throne, with the inscription 'Trust is stronger than arms',
and another image representing the Triumph of Caesar together with
Cesare's own motto Aut Caesar aut Nihil ('Caesar or nothing') and
the sacrifice of the bull Apis, symbol. of the Borgia house,
surroungded by naked priestesses burning incense over a human victim,
while Borgia himself wore a dogal cap with 'the crown of the Holy
Ghost' on it. It was clear that the effort towards civilisation
could not be extricated from barbarian display...


.With the conversion of the barbarians between the fourth
and the sixth centuries after Christ the crude doctrine of
heaven and hell began to dominate the Christian mind. It
was designed to sate the barbarian need for reward and revenge,
and with it an element of punishment entered deep into the
Christian psychology and tipped it towards the equally crude
doctrine of original sin. This was not far from the so-called
Albingensian heresy which gripped southern France between the
eleventh and thirteenth centuries, and which the Church stamped
out in a long crusade. That heresy called all matter evil.
In Islam something of the same horror of matter existed. It
led to the doctrine of holy murder. The Counter Reformation
that emerged from the doctrine of original sin in the sixteenth
century was, like holy murder, an act of 'cleaning' by fire
and torture, no less than the protestant cruelties were an
hygienic operation too. The Counter Reformation derived its
energy chiefly from Spain-and in Spain Christians and Arabs
lived together and even intermarried for centuries. Holy
Murder was not te foreign to Christendom as we might think..
.The doctrine of original sin led to a sense of fate as something
already decided, and to a sense of the human being as one acted
upon rather than freely acting. It was a quite different view of
fate from that prevalent in the East, which saw the human creature
as choosing even his own parents, not to say the whole course of
suféering and joy that made up 'his' life. For the East human
consciousness continually created its own field of action, and
So to speak manufactured its friends and enemies, its successes
and its obstacles, according to a volition much stronger and deeper
than what we today call 'the will'. Thus every act, every
thought, above all every conflict took its place in a map of mean-
ing, where the real will--far beyond the short space of one
human life---could be seen operating towards its ends. The
doctrine of reincarnation was part of this: the will chose its
multiple lives, in a quest for the godhead which, once achieved,
would make further birth unnecessary. This survived in the West
in ancient Greece, and diecin the Roman empire and in Chrisendom
because of the barbarian attachment to the individual body...
..In Christianity matter was never really reconciled with the
concept of God, precisely because 'God' remained a concept and
not a dynamic and even physical realisation as vividly present
as objects. It was generally thought horrible that a child
should, as a Father of the Church described it, be born intra
faeges et urinam. The Shit Factory, an 'underground' book that
became a bestseller in the United States, describes the human
being as precisely that, fertilising the earth, and eating in
order to fertilise. Both the Church and the 'underground'
put the intellectual view of life.


Such a horrified recoil fromthe processes of nature led to
operations apparently remote from it- -like moon-shots. An
astronaut is given artificial means by which to breathe, eat and
shit: he returns to earth without having had any sensuous exper-
ience to speak of at all. A Cape Keanedy medical report once
showed that at home astronauts were So fastidious in matters of
cleanliness that their children sometimes had stomach ulcers at
the age of three. They are pure intellectuals, the end-products
of nearly two thousand years of Christianity, or sophisticated
barbarism..
early
ThejGreeks, the Etruscans, the Egyptians, the Indians-
thier temple-reliefs and frescoes show men with long flowing
hair. In fifteenth-century Italy courtiers wore much the same
style- -namely at a time when great efforts were being made to
revive ancient dynamism (partially successful, as the art of this
'Renaissance' testifies). The Roman civilisation favoured
short hair. Short hair seems to accompany methodical and espec-
ially military modes of life. The American cropped head, for
a time a distinguishing mark of the American abroad, came in during
the period of America's virtual military occupation of much of
the world, and waned precisely when that military grip began to
wane. The Jesus movement, the Hare Krishna movement, the 'flower
children'-all the youth groups trying to escape the military
or 'mathematical' mode of life take to long hair, except in the
case of those adopting the 'ochre gown' of the Buddhists, when
the hair is almost entirely shaved off as a mark of renunciation...


The Kundalini
i) Sex and Kundalini
..Leonardo da Vinci was struck in his anatomical researmaes
by the fact that the erection of the penis was strangely 'indep-
endent' of the will and the nervous system. Sick men, even
dying men, thad erections. Hanging men ejaculated--and he
dissected the corpses of several hanging men. It seemed to
Leonardo that there was no physical control over sex desire.
To that extent kundalini awareness had collapsed by the fif-
teenth century: the operation of the penis was largely a
mystery. Even in monasteries no tried and inherited system
of controlling, much less exploiting, powerful sex urges was
available. If the Church was helpless to offer suggestions
what could the ordinary population do but fall back on the
tried barbarian system of family-enclaves and internecine sex
jealousy? Indeed, the Church encourgged precisely that as a
safety-measure: unleash whatever forces you like inside the
family. Widespread incestuous sex in Italy derives from that.
The family was the only permitted arena of self-indulgence.
The Vatican's 1974 announcement that a more tolerant view must
now be taken of masturbation among novitiates was a last throwing-
in of the sponge on the subject.
On that failure, that helpihessness before the problem of
the kundalini the effort towards civilisation collapsed again
and again in Christianity. Through the untrammelled sex-
urge, with its concomitant anger and violence, the barbarian
appeared where he least expected to find himself-in bishop's
garments, ducal robes, monk's habit and clerical gown. He
thought he was civilised and then- --sex appetites engulfed him
not simply in tutmles on the bed but in nervous turmoils and
revenges resultant from unthinking seminal expulsion. Cesare
Borgia, like Ludovico il Moro, wanted to create the finest court
in Europe, and that did not mean in terms of luxury but learning.
He fascinated Leonardo da Vinci. He walked about in masks,
stayed up until five in the morning. He probably slept with his
sister: he certainly murdered her husband, and had one of his own
governors executed for having fallen in love with her. He was
wracked with syphilis, like his friend Vitello of Citta di Castello.
A later Vitello- -Laura- -used to beckpon A young men up into her
room from the lane below, and murder them after making love to them.
A fresco showing her 'riding' one of these young men whip in hand
survives in Citta di Castello today. These were the men and women
in whom the quest for civilisation was greatest, and in whom it
died the quickest deat th.
In sixteenth-century Europe perhaps the chief single factor


of disturbance was Martin Luther. A most significant act in his
career was his marriage and his fatherhood of children.
Seminal expulsion was here a final self-liberation from the
Church with its doctrine of sex-containment. In his 'protest'
against Rome lay a protest against any form of kundalini
technique, precisely as he sneered againt the spriritualists'
of his own movement. A social religion was the result-and
in the end, by the twentieth century, no established religion
at all. For Luther's protest derived from the collapse of
his own mystical efforts. His energies were turned to anger
and reformism.
Youth protests today, prostitution in schools, student-
strikes, masturbation as an acepted habit wit thout social shame-
controls, are bound up together and derive from the same kind
of collapse. The angry reformer in youth, or the sex criminal
in youth, or the murderer in youth, begins with exgravagant
seminal expulsion. This saps the powers of obedience and con-
centration, and demands action in the form of revenge and re-
ward. An opposite sex-containment, if most severe and unrem-
itting, could have the same results, though this is less likely
because youth on the whole does not rebel in a repressive system
but in chon-repressive one. Yet sex-containment does not produce
more than an apparently different society from the self-indulgent
one. Victorian England, in 1860, when semial expulsion was a
forbidden subject of conversation and, almost, of thought, was
not really so difeerent except in apperances from the England of
1960 where the subject became almost de rigueur. In both cases
the morbid preoccupation with the sex area was the rsult e of ignor-
ance of kundalini. The first society was evangelistic and money-
making, the second self-indulgent and money-burning. The two types
were prevalent throughout the western world, in the same community,
even in the same individual. They both caused and were the results
of the two massive wars of this century...
..The barbarian idea of 'the spirit', now absorbed into popular
thought, was that of a subtle cloud emanating from the ever-real
body. The kundalini awareness reveals, on the contrary, the
spirit as the constant manufacturing substance of the body which
is only one of 6is manifold expressions,, and a constantly changing
one. The switch from the barbarian defnition of spirit to the
other is a switch from the static and intellectual view of life
to a dynamic one in which the great powers offthe mind became
dwindle to a subordinate function compared with the powers of
the whole...
.The great example of awakened kundalini in the midst of a
money-society was William Blake. He simply wrote down, he always
said, what he saw before him. Southey called Jerusalem 'a
thoroughly mad poem' (1811). This was at a time when the narrative
or consecutive view of life had firmly established itself, and
the whole nature of Blake's unconsecutive poem, written ina
series of visions over the years, was missed...


.In eighteenth-century Europe the mind was sanctified above all
other human properties-- -or, put in other words, the kundalini
was by now in a quite unawakened state, to the point where
abundant mental energy was the result, with the rest of the organism
in abeyance. It is one of the remarkable aspects of eighteenth-
centruy life in Europe that on one side there was the great/intell-
ectuality (most of the ideas that dominate the public sector of
our lives today came into being then, from the idea of progress
to that of an abstract 'scobety' to which we owe a personal
obligation), while on the other side there was the greatest gluttony
and filth. It should not surprise us. The two go together.
Thus, as fast as a literate and civil Christian population came
into being, with smeage systems and running water and free education,
not to say aristocratic table manners where the fingers were no
longer used, a ruthless greedy and bloodthirsty one did too,
culminating two centuries later in the two most fiendishly point-
less wars there had ever been. For the 'intellectual' simply
leaves the animal forces which charge his system in a mess. In
him the kundalini is at its most dormant, which is why he So often
glorifies 'the peasant' as a finer and better man than himself...
.Those who see the sculptured scenes of mating on the walls
of Indian temples as connected with 'sex-rites' or 'fertility-
symbolism' have not gransed the importance of kundalini themes
in Eastern experience or indeded, whether unconscious and disguised
or distorted, in all religious experience...
...The whole kundalini preoccupation comes out in people quite
unaware of its existance in two extreme forms, intense moral dis-
gust of the sex act, or in puite opposite 'liberation' where the
sex act is all but sanctfified. Neither is safe or lastung, and
shows a disturbance of the kundalini area. But of the two-quite
contrary to usual supposition-the latter is healthier and closer
to religion. The Indian mystic Vivekenanda, lecturing in the
United States in the last decades of the ninebenth century, was
confused by the fact that several of his audience reported to
him that after one of his lectures they felt an access of lust.
He put this down to 'a failure in concentration', which it was:
but the fact was that his lecture had stirred and to a slight
extent awoken the kundalini energies, and these could only emerge
in the "uncongcentrated' person in tense sex activity..


.Sex abnormalities, even temporary sex distress in a normally
functioning individual, disturb the objectifying apparatus en-
capsulated in the kundalini area. For the Christian, accustomed
to thinking of the seat of consciousness as situated in the head,
it is surprising news that it in fact lies somewhere between the
legs. But that posit tion would perhaps explain the vast import-
ance of the sex-area in determining modes of life, its relevance
for the mystic, its potent ramifications-far beyond the relat-
ively brief act itself-in murder, lifelong jealousy and recrim-
ination, in nausea and nightmare, deep mother- or father-involv-
ment, and revenges So subtle and protracted that they lose sight
of their original sex root.
Our sense of separation from other people, balanced by our
sense of closeness to them and self-identification with them-
namely, the equilibrium of the objective-subjective correlation-
is disturbed by the smallest sex aberration, or deprivation, or
over-indulgence, or suppression. 'Other people' then become
absorbed into the area of urgent inner demands provoked by the
malfunction. The objective world collapses to the degree of
the disturbance. Doctors find again and again that homosexuals
are chronic liars, that they often invent highly elaborate sit-
uations in which they see themselves playing a role known to
others and acknowgledged. This is because the 'outside' world
has become less outside, the 'objective' world less objective.
The mystic who suppresses his desires during periods of lust
undergoes much the same displacement; the line between the
objective and the subjective becomes blurred. The prevalence of
homosexuality and sex perversion during periods of 'decline', or
what are in fact periods of barbarian reversion, due to the coll-
apse of the civilising function (for this is so to speak society's
kundalini area) is simply one of many symptoms of basically social
disorientation, which expresses itself in the 'normal' marriage
bed quite as much as in abnormal sex. The last era of Byzantium,
the imperial decline of Rome are examples. During another period
of marked barbarian reversion in the sixteenth century Philip 11
king of Spain wore out four wives with his obsessive fornication,
while he governed the biggest empire in the world from a tiny and
bare room, like a monk, reading his council's minutes until his
eyes were red with the strain. His fornication was of quite a
different quality from that of his father Charles V, who enjoyed
bouncing ladies like Barbara Bomberg as heartily as he enjoyed
beer. While not a cruel much less an unjust man Philip 11
watched the funeral of his rebellious son apparently unmoved from
his window, and witnessed the burning of one of his cousins for
the crime of having different views from his own on the Eucharist.
The barbarian in Charles V was tribal, mand more kindly. In
Philip he was intellectual and sophisticated, and by comparison
a voyeur.
The sex-function is not the regulator of the objective-
subjective motor, but any disturbance of it will throw the
regulating machinery into disorder. It is this that accounts
for the madness that sometimes follows intense kundalini exercises
at the hands of a wrong teacher. It accounts for the fact that
with the waning of sex-interest in old age the 'outside' world
becomes proportionately remote. Here the objective-subjective
motor is weakened, not disrupted. A certain serenity may attend
old age because the objectivisation is less strong, the subjectivis-


ii) Art, Crime and Kundalini
...Art of whatever kind, good or bad, successful or contrived,
has to do with kundalini awareness. The ardent talk about art
in the Christian world is due to that connection. In the middle
ages writing and singing and painting were not thought to have
mystical bearings,on the whole. They were not gathered together
under one socially prestigious heading. Painting was rather low
in the Church's official list of the 'Mechanical Arts', and after
military engineering. Art as we know it today, namely a pursuit
with mystical bearings, backed by social prestige, happened because
of the spectacular collapse of the Church after the fifteenth
century-- --a collapse less in terms of power than daily influence
on the most intimate and the most public aspects of life. The
mystic was heard less and less as the monasteries lost their place
as reservoirs of sincerity, meditation and compassion in a tough
world (howvere little the monk himself may have been regarded as
sincere, meditative or kind). Mystical efforts became haphazard
and lonely: by the beginnin"g of the nineteenth century a secular
society had come into being which saw the Church as peripheral
and even worthy (now that its power-function had gone), and the
'Romantic'-in his lonely and distraught quest-used painting
and writing and music where prayer had been used before. The
fact that Shakespeare was really one of these four centuries earlier
berore meant that he was little celebrated during his life,
compared with Ben Jonson, and inc freasingly celebrated during
the centuries following his death.
With the collapse, in this century, during the Second World
War, of the essentially mediaeval, three-pronged, stress-taking,
dynamic armature of society-the family, the church and the class
heAjarchies-and the gradual global adoption of the money-operation
as the decisive one (a direct endowment of the Renaissance or
'Medici epochs'), many thousand's of people in every country
flocked into art and the associated industries, most of them unfitted
with powers of appreciation let alone execution. But on however
low a level of technical vitality- -whether the slackest pop-
song, soap opera, get-rich-by-shocking film -the kundalini quest
is always there in some form. That has little to do with religion,
witett
apitta
which means an articulated and, in that, sophisticated recapit-
ulation (mostly in words) of the experiences that flood into the
consciousness after the smallest kundalini awakening. But whether
it likes it or not art works through the imagination, that 'divine
body of man' as William Blake called it, the antechamber of the
mystical.
This antechamber runs with blood and echoes with screams, even
though, today, the blood is often tomato ketchup, the screams hired
from a Voice Over recording company. Crime is indeed the first
stirring of that serpent coiled at the base of the spine' - -the
ecstasy of the darkemed soul. The same is true of the interest in it,
manifested by millions the world over today, and gratified in
films and spine-chilling murder narratives ('spine-chilling' precisely
because the passage of kundalini energies is through the spinal


column. In one of the Katakali dance dramas of southern India
Arjuna wrathes himself in the steaming entrails of his victim and
drinks his blood-and seconds later is being 'touched' by Krishna
and shummering and trembling with new dynamic life which is no longer
sunk in the area of the anus, the penis and the digestive organs.
The Christian world is still at the entrails stage. The media
render the entrails-wearing and the blood-drinking intellectual,
enacted by machines, for mass-contemplation, just as other machines
invisibly dispose of millions upon millions of animals a day in the
most obsessive meat-eating the world has ever seen. (Here the
blueprint-mind smells 'vegetarianism', but the statement just made
is in fact simply historical). So great is the demand for crime,
for every conceivable manifestation of cruelty and perversion,
that the media are virtually crime-manufacturing organisms. That
is proof of the stirring attention to kundalini in masses of
people. It is why crime is connected wit th sex. Sex-and-crime
are dual requirements of the hot-selling media product rather as
'beautiful-and-fat' is one word in the Arab language when applied
to a woman. The reason for the invention of media-the newspaper,
the radio, the television and the feature film and even the book-
was to gratify this mass-need, just as two world wars, a half-century
cray-of HESSELTEE
orgy of massacre, anacted that need on the level of the body, to the
surprise of most of those involved in them. Dim desires, still
locked in the nervous system, are first enacted physically. The
media belong to the secondary period, when the desires have actually
entered the consciousness, and are being matured, rarified, elab-
orated. Films, the most popular medium ever invented, were from
their beginning mostly concerned with crime, terror and catastrophe.
Thus barbarian reversion turns full circle, and meets human evolution:
the entrails-wearing and the blood-drinking are a form of frightful
initiation. The spectator of media-crime, like the actor in it
and the director of it, are participators too: to watch the knife
plunged deep into the body is to enact it as well- -which is why
in the Indian dance drama, as in most modern Indian films, the
actual moment of horror or catastrophe is avoided, or carefully
encapsulated by formal gestures into the whole: in the western
film the crime is 'realistically' treated, and is invariably, in
itself. the burden of the message. Every enacted crime is a con-
donement..


iii) Psychology and Kundalini
.Freudian psychology showed a kind of second-remove awareness
of kundalini. And it was this that gave it such importance SOC-
ially: it rang bells in so many minds. The theory of sex-canal-
isation was a shadow-reflection of the jjundalini technique of
sending the dynamic energies of the sex area up the so-called sus-
humna or ceretro-spinal oanal. The Freudian doctrine argued that
for health's sake the area must be liberated: Freud saw unhappy
consequances for Leonardo da Vinci's art in the fact that he did
not achieve 'primal sex'. Thus the kundalini area was identified
exclusively with sex-energy: this was seen as the fundamental and
key area of the human psychology, precisely as kundalini is seen,
as the very.ganufacturing point of all the
of which the
enrgies
sex-energy Wes one. Now Freud studied in a rather closed society,
and in a rather closed family-life. This double enclosure meant
a high degree of uncontrolled seminal expulsion provoked by a high
degree of repression. This was of course 'favourable' repression:
it stimulated what it purported to disapprove of. Appetites SO
elaborately and hypocritically disguised must clearly be
of key importance, and his doctrine was a sudden declaration
of what evertone recognised to be true whether or not he recog-
nised Freud's right to talk about it. The repressive society
from which Freudianism liberated many people mentally forbade
mention of the area in polite conversation, and precisely this
was the cause of the Freudian therapy-that the patient must
talk or confess, and heal himself by a slow process of guided
self-analysis. In a society like ours, in which the area is
not regarded as a forbidden subject, that therapy does not work
so well. The failure of the therapeutic side is due to more
than that one cause, however. It derives from the failure of
the doctrine to be more than a rationalist acuount of the kund-
alini, tat
AVI I
elagious-BOAneCtIOAAeCtIOR thestory
oft
ense euidet
HALTT
Because of its emphasis on the mind, Freudian doctrine could
not avoid a certain element of blame (it certainly existed in
Freud himself) in its use of diagnositc terms, especially when
they came to be used in popular speech. 'Paranoiac' and 'infer-
inpity complex' and 'mother fixation' took on an echo of accus-
ation by their suggestion that the victim was not a free-acting
creature but a helpless prisoner of forces which invalidated any
claim he might make to be speaking the truth or even perceiving
it. As a popular adoption Freudianism became a convenient way
of dusguising coldness and resentment as detachment, and it was
not long before all warm feelings became rather suspect, and
medical students began to affect coolness of speech to hide
deficiencies of mind and heart. The 'illumination' offered by
Freudian doctrine, the release from the pathetic state of impris-
onment which rendered everything the victim said a mere symptom,
was a clear mind. You talked your way out of problems. You
exorcised them by becoming aware of them. Like much other
Christian medicine, Freudianism tackled the symptoms by syppressing
them: the patient learned a cool manner, which was why so many pa heuts
peaple simply seemed cautious and unspontaneous versions of their


old selves after analysis. This was why the Freudian technique
slipped So easily into military defence systemsas a way of breaking
enemy prisoners. It was the most useful aid to crime ever invent-
ed, and as such was a perfect doctrinaire reversion to barbarism.
It could produce the supremely alienated individual. It could
anaylse anything it disliked in the victim, including diaagreeable
political ideas, as sickness. And to the limited extent to which
its anayisis was successful, it could analyse away reluctance to
murder, horror of cruelty, the desire to help others. Since the
only illumination it offered was that of a clear mind, it did not
much matter what was in the mind provided the clarity was maintained.
And this was because the key to its discussion of sex aberration
was missing: namely a study of kundalini. Jung tried to make up
for this deficiency, but only showed how far an intellectual-
namely he who sees the mind as the Egh sole information-
giver of the human system--must fail to reach even a glimmering
of understanding of what kundalini involves. His privately cir-
cullade paper on the subject is a laughable shot in the dark..o
.The function of the science of psychology has been to
facilitate crime. The anguish and heartache in which the dark
age excels is anaylysed away as nervous disorder in order to
produce the murderer capable of enacting crime without feeling.
The dark age requires that its bloody work be done...


Blueprint Living
.In Alexandria under the Ptolemies the circumference of the
earth was calculated to within fifty yards of its actual length.
The earth was known to be round. In the Christian epochs,
throughout the so-called middle ages, the earth was regarded as
flat with edges, and that belief was quite typically guarded
with solemn Church and scholarly avowal. The barbarian simply
could not conceive that his camp was not the only one, and not
the centre of everything. He had no sense of continuous space,
not a glimmering of the knowledge the Indians and Chinese had
had thousands of years before him. When Copernicus made his
first claims about the solar system there was the usual Christian
outcry and brutal recrimination whenever something new and true
was uttered.
For the barbarian mind sought for mechangical rather than
truthful answers, for blueprints of reality rather than a whole
picture of it. Time had to be conveyed to him in the crude
manner of his own understanding, as a regular ticking away of
moments on a kind of moving belt-moving towards a horrible
fate in hell or a lovely one in heaven. The ticking clock-
that most symbolic of all the physical emanations of Christian
thought-came into being directly from the effort of the monast-
eries to curb and master the barbarian mind. The mathematical
obsession that gripped the Renaissance mind in fifteenth-century
Italy was rooted deep in those first centuries of Christian
organisation, just as the Renaissance itself was the climax
and application of mediaeval ideas.
The historians, with their ridiculous division of Christian
history into 'dark' ages and 'middle' ages and 'modern' ages
have made nonsense of the process of barbarian conversion to
Christianity which is still being played out today and which has
many more centuries to run, now that it has transferred itself
to the global level. The historians' division is itself part
of that process: it conceives the Christian past in competitive
terms, setting the 'modern' against the 'mediaeval' in a quite
arbitrary way that cannot be validated. The callow doctrine of
progress that underpinned historical studies until quite recently
was a direct endowment from the time-ticking minds of the first
Christian barbarians. Towards the end of the nineteenth century
a few lone voices began to say that surely this was no civilisation
at all, and that the Christian assertion that thought and even
religion began with European man (after a cursory acknowledgement


of ancient Israel, and the Greek and Roman empires) was proof of
that civilisatian's failure to rise beyond the tribal level.
And today a vast book on 'The Dark Ages' begins by saying that
really they did not exist except perhaps in a small area of north-
ern Europe, for a short time, and thet in the same epoch Byzantium
and Persia flourished and were full of light. That is symptomatic
of a first cracking of the blueprint mentality, the first painful
descent from the intellect.
For intense intellectual activity, far from being a mark of
civilisation, was only one of the prolonged results of the barbarian
conversion to Christianity. The tribal man, sunk in the needs of
his body, required the intellect in order to attain a primitive
'detachment' from himself. In no other way could he have made a
society at all out of the ruins of the Roman empire. We are
living with the consequences of that intellectual activity today.
From the beginning, in Christendom, the body was left to
look after itself while the mind went its lofty way, apart from
haphazard rushing about on the jousting field and the sports
field. The barbarian was by no means ready (is still not ready)
for that complete self-overhaul which genuine civilisation nec-
essi tates as a preliminary. As long as he could quote Horace
by heart Filippo Visconti of Milan could be as cruel as he liked.
An equally learned relative of his fed his servants to the dogs.
Since their time 'education' has produced millions of crippled
bodies supporting active brains. To put it symbolically, the
right hand writes a study of Kant's Kingdom of Ends while the
left hand masturbates.
The blueprints which for centuries promised to produce a
society secure against surprises have in fact produced one in
which only the unfforeseen is certain. For a brief period in
Europe, during the so-called 'bankers' peace' during the second
half of the nineteenth century, something that looked most
convincingly like a safe society did come about, its cheap raw
materials arriving regularly from farflung colonies. But virtually
a half-century of global war- -the 'First World War' and the
'Second World War' were really not separate-- -was the result.
A few Freudian terms, a utopaan system like Marxism, a
fixed theology-- -they are necessary crutches for minds incapablg
of meeting life without a blueprint to harness it with. The
stupid use blueprints as a defence against intelligence: a
superior as well as an inferior mind can be called 'pathological'
or 'bourgeois' or 'blasphemous' in its operations: the blueprint
spares its holder the need to be intelligent himself. Yet
stupid people-dark and backward people-are remarkably rare.
The adoption of a blueprint rarely comes from an inherited shortage
of intellgience. It comes from the blueprint-habit itself, which
may derive from laziness or cowardice or even lack of time.
The blueprint attracts the mind which has habituated itself to
the blueprint. It haunts the 'rational' mind, which sees life
in terms of intellectual system. Once adopted, the blueprint
asserts its narrowing and darkening influence. It is a process
typical of the barbarian phase of the mind--when it dare not
look out boldly into reality but clings to an inner system by
means of which the teeming restless impressions that pour in


from, the outside may be ordered and dragooned. The ku ndalini
liegnot simply unawakened but unrecognised: the being ticks
over at the lowest rate of dynamism, and most of the energy is
manifested in the brain. Like the aggressively bragging man who
Teels(secretlyj weak and frightened, this brain-being has to create
spectacular physical manifestations: hence the importance of the
explosion in the Christian world---the explosion of the combustion
engine, the explosion of the bomb in ever greater lethal menace,
the explosion that launches the rocket that will search the sky
in the tradition of the Conquistadores, hoping for revelation and
achieving only pollution. In a matter of decades the bold Con-
quistadores reduced the population of Haiti to a fraction of
its former size: everywhere in the Americas they brought typhoid
fever and despair. On arrival they created awe in the Christian
way: by firing their muskets, not to kill, but to introduce the
explosion.
When the kundalini liejunawakened it is natural that the
energies should begin flowing throung the brain, once the body
has been tamed, the tribal barbariar"quelleg. The only way
Robginson Crusoe could keep his sanity on hs deserted island
was' by carefully remembering the system by which he had lived
at home, and repeating it in solitude. Like most other Christ-
ians he had no order to fall back on below the level of the
brain. The Crusoe story, by the way, was an essentially true
one: Defoe sat for hours listening to a seamen who had been
set down on a deserted island for three years or so, at his own
wish.
Thus we have a society which produced millions upon millions
of books, and fell over itself arguing, and for centuries killed
and imprisoned and tortured on the grounds that the other man's
defini tions were not the right ones, until today East is divided
from West over definitions of the ideal society! Such an immense
amount of talking and projecting and building ever new inventions
on mathematical premises was, it may one day occur to us, the
result of blocked energies rather than released ones. So many
explosions, so much pollution, such deep distress encrusted on the
Christian face, may not look to the future like a worthwhile attain-
ment in itself, though desperately sincere: it will look perhaps
a feverish search, a quest which finally paid off.
The mediaeval dream of 'the flying man'-in Leonardo da Vinci
it became obsessive--was a symptom of both the inner confusion and
the quest. Mostly it was a desire- -the result, So to speak, of
failed spirituality- --to imitate the levitation of mystical exper-
ience. That dream, because of men like Leonardo, is realised today.
Men whose bodies are virtually passive organs, all but unconscious
of their own processes, are flown hither and thither at a fantastic
rate. The Conquistador is now a taavelling brain. He is simply
transported--like a corpse. Those body-engulfing trasports the
mediaeval mind was impotently craving for are not for him. Such
transports, chaning his life even to the tissues of his skin,
would not be 'real' for him. That is, they would not be intellect-
..It was this rationalist mania that started people living
by a blueprint of what they or 'society' should be, rather
than by what they actually were. Money was the measure, the
key-token of this new form of life which would be geared increas-
ingly to mathematical calculations, producing goods for a hypothet-


ical demand in distant places and among unknown peoples, rather
than for the intimate and non-mathematical area of local and
proven demand. "Frade', 'money' and' 'blueprint-living' are three
alternative expressions for the same thing: and the Renaissance
was not far wrong in thinking that mathematics was the very
heart of modern life, as it was the basis of the voyages that
opened up the Americas on one side of the world and India and
China on the other.
The eighteenth century in Europe echoed with social panaceas
and ideal doctrines and formulae for ordering human life once
and for all (as fast as human order was collapsing). And
these blueprints for living actually began to be followed in
the following century, with perilous results. In every field
blueprints were disgorged through the printing presses, and
began their work of twisting people's lives into something less
than human while purporting to make them more than human.
The most spectacular physical result of the new rationanlpism
or blueprint living was the modern city. It began as an orderly
plan, a strictly mathematical plan for the containing of
big consuming-demanding populations. Whole streets of identical
houses resulted from a calculation of costs and profit marging
not from a knowledge of the individual living requirements of
the people involved. Sewage systems, water supply, durable roads,
street lighting, quick transport followed bit by bit during the
nineteenth century as the old intimate forms of life proved them-
selves inadeqauet to sope with the new collective needs which
tied your interests to those of people you might never once in
your life see. But like all blueprints the city-blueprint ended
by destroying itself, once actually applied to human life. The
city became virtually impossible to work in. Its highly ration-
alised formulae of communications and consumption ceased to work.
The city, born of a blueprint of efficiency, became inefficient.
Not that blueprints are necessarily about ideal living or
morally commendable living. The city-blueprint never was.
It simply grew out of the needs of new industrial populations:
the factories that attracted the new populations also put up the
houses to shelter them, on the same profit and minimum-cost
basis. A blueprint simply means any replacement of actuality
by ideas, and, however selfish the motives behind it, always
implies ideology. The greedy and selfish pit-owners who sweated
women and children in their mines at the beginning of the nine-
teenth century had a defini te- -an exQurklist-concept of what
they were doing: people were suffering now to make a better world
later. In fact they were doing it to fill their pockets.
But they needed the ideology to make the cruelty acceptable to
themselves. In the same way all 'science', the chief of the
blueprints, prepares its creellest shocks by the ideology of
'betterment'. Hydrogen-bomb explosions have been justified
that way. A representative of the Rockefeller Foundation
once said that to discourage high-intensity bomb-explosions
in tests was to adopt the same role as the Church towards
the researches of Copernicus and Galileo.
But, more even than this, all blueprints, idnluding those
based on the most unselfish motives and honestly designed to
alleviate suffering, end in the same way, producing lessrthan-


human life. To put it in the baldest terms, 'Those who ask
mass benefits must expect mass graves' - - In precise proportion
to the devising of means of feeding and clothing and antertain-
ing vast populations instantly on demand grew methods of des-
troying them--as instantly. The two cannot be extricated
from each other, indeed are aspects of the same process. I
thesame Mass-education and mass-war are simply different aspects
of the same reality. The education-blueprints of the nineteenth-
century promised that schools would bring about enlightened people,
the more there were ef them. In fact, as the schools grew, so
did childhood prostiution, crime and distress. Taste in fact sank,
and the media, designed to fulfil a mass demand for information and
no doubt enlightenment, became purveyors of mostly crime-news and
sex-stimulation. It was just what the blueprint-manufacturer of
the nineteenth century, beaming with unction and virtue, never even
dreamed about.
The mathematical obsession that began to grip the Christian
mind at the time of the Renaissance withers and corrupts wherver
it goes, no matter how rarified its first calculations. Its
plans for the giant airliner are quietly and precisely conceigved,
far from the noise of the actual jets. And up to a certain point
those blueprints are applied, and the plane gets bigger and better.
But beyond that point it becomes a menace to health, unwiedly and
even too little demanded to pay for itself. Now the mathematical
view of life, starting from rarified and intellectual conditions,
with the brain quietly visualising the future, urges further and
further expansion the more rarified it is. But breaking point
comes. And if today there is no mass war, and mass war seems
unlikely, it is because the breaking point has been reached,
and
demanding that local units be revived, and
shorter orelcrtsene and narrower fields of demand be catered
for, in a gradual undoing of the mathematical obsession tofathmay yet
take hundreds of years, provided that that obsession does not
succeed in destroying human life altogether.
Most of what people call 'thinking' is infact blueprint-
thinking of an entirely automatic kind. Minds slip @asily into
the formulae of one or other of the big public blueprints.
Following the arguments above, the blueprint mind, dragooned
to thinking in ideological terms and accepting these terms as
that which thought means, will quite naturally absorb them as
moral statements, namely 'schools are bad', 'air travel should
stop', 'mathematics is wrong': and the more So the more it is
'educated'. On the whole, such has been the pressure of the
blueprint in education, people tdday cannot think in any other
terms than moralistic ones, whereas two centuries ago they
would have found such terms impossible. Famous names-
Nietsche, Wagner, D.H.Lawrence, Napoleon--beceme blueprints
in themselves which have little to do with the actual work of
those men. Even living people became blueprints for us.
Fear may induce us to attribute to them a set line of behaviour,
with the surprising result that our expectations will actually
influence them to follow the behaviour we have blueprinted them
into. Thus our relations with each other are a branch of
popular mathematics. We begin to see others as our view of
them, and not the dynamic force every creature is, knowable to
us only through emanations quite outside the mind..


..The blueprint mentality produces a society ponderous and
inflexible towards the unfamiliar. Money is the instrument by
which it carefully manoeuvres the unfamiliar idea into starved
or splendid isolation, by means of neglect or bribes. Money is
the very circulating blood of the blueprint. It seeks the tried
and the accepted everywhere. A vast publicity machine is ready
to acclaim what is already understood- -and to jeer out of notice
what is not. It happens all the time-in the theatre, in the
hospital, in the laboratory. It happens So much that a safe
blueprint of the unfamiliar has been devised, by which a new but
in fact trite and craven idea is accepted with noise and
self-congratulation.
Only the tried and proven presents a reliable blueprint
in which the profitvand-loss account can be set out clearly.
This book itself, two years before it was published, was care-
fully tried and weighed by the publisher in synopsis form, to
ascertain its likely appeal. And only the calculation that
its ideas were arresting and 'provocative' (a quick blueprint
reference-word in publicity) made it available in print at all.
Thus money acts as a neutralising force. It skirts the
question of the truth of the thing, the value or rightness of the
thing, to seek the safe blueprint-element of profitability.
Publishing companies putting out series-books (Lives, Epochs,
Hobbies), and picture books and art books, began to become thick
on the ground when society adopted the money-operation as its
key-activity, from the Second World War on. This kind of publish-
ing reduces risk to a minimum by relying on great and acknowledged
names, and exploiting a compact public. Books about anything by
anyone have to be specially launched, with little or no background
of blueprint-recognition, and of course the risks multiply. It
is not that publishing companies (or film producers or concert
agents) represent a special selfish money-interest. Or rather,
this is not the key-factor to their blueprint choices. In
other eras these same interests financed their own hunches,
their own whims, and the unfamiliar was made public much more
readily as a result. Today the blueprint is virtually the only
means of intercommunication, on the large scale. It means that
miscalculation in the profit-and-loss reckoning may bring a com-
pany down. So that company is naturally constrained to look
back to former successes in the hope of repeating them, on the
supposition that a public has already been created which will
recognise the new version, the new rehash, readily and immediate-
ly: that blueprint will be safely fixed in their minds. 4
-This gives rise to the traditional idea of the 'artist' as
a man who fights through years of neglect and may not be understood
for centuries after his death. Christian society has always
rather shunned him- -SO much that immediate acclaim has become rather
suspect ('in ten years nothing will be heard of him'). The
school of 'avantgarde' thinking which conversely insists that
new work must be rejected, as angrily as possible, and hopefully
looks for the public scandal as a proof of the work's vitality,
derives strictly from the same tradition, as the other side of
the coin. Both demonstrate the appalling poverty of the Christ-
ian world, almost from its beginnings, in the matter of absorbing
fresh experience. The tendency to 'dogma', to inflexible sets


of ideas brutally defended, was there from the time of the desert
fathers. Christendom simply could not find a mode of absorbing
experience for fear of 'yielding' to unknown forces and losing
the treatre it had gained. Indian yogis advise their pupils
not to indulge in argument in the first years of their new life,
and to avoid company which they know will cause them doubts,
because 'the young tree must be fenced round'. When the tree is
stout and tall it can face all the winds, and antlers will do
it no harm. The Christian tree has so barbed itself round with
wire that it has all but insulated itself against fresh experience.
Its tradi tional error- now all but statuary, and safely establish-
ed in every public field from medicine to journalism-is to await
fresh experience from the intellectual area, maintaining a lively
scepticism towards other areas not through any special enlighten-
ment, much less knowledge, but through a fear (entirely justified)
of toppling from the rational to the irrational, should a chink
appear in its armour. For the rational and the irrational are
the two modes of its fixed dichotomy, responsible for the schizoid
pattern of our history, in which ever worthier schemes of betterment
have been followed by ever crueller wars and terror systems. The
lively scepticism is accompanied by credulity and superstition:
the established modes of thinking are followed blindly and super-
stitiously the more unquestioningly they are indoctrinated by the
schools, the newspapersland the technical media. That is the same
dichotomy. The sceptical man is defending himself against his
own credulity, as the rational man is defending himself against
his own irrationality. Anyone who has read the graffiti on the
walls of lavatories in great university libraries will know just
how true this is: the sex references are mild and in a minority,
while the most threaten torture and subtly cruel bloodshed, and
the blackest nazi terrorism, and denounce pretty-well all the
current race minorities. Terror organisations are run by sur-
prisingly refined intellectuals precisely because terror is
itself the child of rationalism. In the unnatural mode of life
imposed by rationalism, which makes blueprints of life realer
than the real, the neglected and unsupervised body enacts its
bloody revenges, all the more as it is restrained without being
refined, and even though the revenges take place only in the
imagination. The over-active intellect produces a body fester-
ing with sick energies--and today intellectuality has spread
through all social groups to the remotest desert village, and no
longer depends on literacy for the simple reason that it is comm-
uniclee visually by the media. As fast as the sick energies
manifest themselves the mind (again it need not be literate)
searches round for yet one more answer a new educational
programme perhaps, a system of group therapy, state agencies to
cope with marital unhappiness, and-of course-- -more hospitals
and more research into cancer. And in the train of these ever
bolder and ever more universal schemes come ever more powerful
shocks and distresses...
.For 'life is not mental'. The blueprint-not the naughty
blueprint as opposed to the worthy blueprint but all blueprint-
has a corrosive effect on human life. But So deep is the
blueprint disposition of the western mind today that even this
remark is open to blueprint-transference into 'Life is instincts',
'Life is intuitive' or similar rubbish, because a blueprint
version of what Nietsche said and Lawrence said has securely
implanted itself. 'Life is not mental' simply means that the
basis of rationalism- --that the mind is the only valid source
of information-is observably and disastrously wrong. By
believing that it is right we simply close up the other sources
of information...


..The origin and history of the USA are closely connected with
the Medicean money-operation. This 'new' country was the product
of Renaissance dreams. Fifteenth-century Florence was its cradle.
That city did not tolerate tyrants or bloodthirsty parvenus like
other Italian cities. It was not a satellite state of the pope-
and defied him with nearly as much obstinacy as Italy's other
republic, Venice. It rejected even its own nobility, and by the
fourteenth century had managed to push them out of the city into
imposing but useless castles. Florence hated to be governed at
all, and entrusted power reluctantly and briefly to a group of
men in the Signoria who were in fact manipulated by the city's
richest families. The Medici governed the Florentine republic
for a century without occupying public office or allowing themselves
to be seen to be governing. They walked the streets like other
citizens, stepped aside for older men. The Medici understood the
role of money. They saw the advantages of democracy. They were
by no means the first bankers, and other banking families in the
city like the Pazzi had branches in every part of Europe too.
But the Medici saw that the money-operation could become the key-
one of society, and control a deliberately and hypocritically
democratic system from behind the scenes, fix taxes, and above
all finance foreign states. England, historically, owes its
state to the Medici, in that they financed Edward IV in his wars.
Maximilian, Holy Roman
and his wife, Margaret of Burgundy,
broke the Medici bank aconpee at
with their borrowing. In the
sixteenth century,, when the Florentine republic was finished,
Charles v, Maximilan's son, became Holy Roman emperor by borrowing
huge sums from thé Fugger brothers of Bohemia, which he banded
out in bribes. So the Medici habit had spread. The 'national
debt' came into being. The Christian state began to live on
loans. Philip 11, Charles V's son, borrowed So much that even
the gold and silver bullion flowing in from the Americas failed
to heal the state deficit, and the result was inflation and the
collapse of the Spanish empire wi thin a century of his death,
after 'Spain' had been the most feared word in Christendom apart
from 'Turks', Money dethroned nobilities, kings, emperors and
in the end the Church itself. No authority could hold out
against the power of money.
In the same epoch the voyages of discovery were undertaken.
They were to realise three things, in this order: paradise, gold
and a sea-passage 'behind the Turks', namely reward after life,
reward during life, and revenge against 'the Infidel'. But
the voyages satisfied a much deeper need: it drove men like
Christopher Columbus and the Pizarro brothers and Cortes to claim
large areas of 'New Spain' in American waters for themselves.
It was the desire to start life all over again, which meant to
escape all the known forms of authority in Christendom. That
deep Renaissance yearning was realised much later in the creation
of North America. Naturally the money-operation was the heart
starting
of this new enterprise. No one could stop authority
again in the new land. No one coufld prevent a new social heirarchy.
But the Medici ideal was achieved. No authority higher than what
money alone endowed was possible. The USA achieved world power
precisely when the old forms of authoirty had exhausted themselves
in the rest of the world, and the money-operation could become
the source of a new global society...


. But the analogy of the young tree is not quite adequate,
all on its own, to describe a 'civilisation' which is in fact
the wreckage and last dying gasp of the ancient Greek world.
Ahyone who has seen the silent memorials of that world in the
archaeological museum in Athens will have recognised the real
beginnings of our world. On the memorial tablets the men
shake hands with each other. A fareze shows a dog with a collar
and lead. A woman rides a horse side-saddle. Clearly, we
derive from the ancient Greeks not simply in our 'rationalism'-
which is a crippled bastard-child of their radiant use of the
mind-but in our smallest social habits. We look back, as we
trudge round these museums. Museums proliferate in the Christian
world: looking-back too has been our habit almost from the
beginning, historically. We barbarians have always known that
our tresures lay behind us, not in front. At Knossos we wander
through the 'dark labyrinth' of chambers, we notice how marvellously
and artfully the sunlight is diffused through them in all degrees
of mellow strength, how ingeniously the water-gutters bore hot
and cool water through these rooms, and it may occur to us that
we are at one of the birthplaces of that smile--the smile which
is perhaps the one sure mark of an achieved civilisation wherever
it appears: the 'Etruscan' smile, which derived from the smile
of the early Greek heatt, and the Egyptian smile, and then the
smile from which they have all derived, the Indian smile. It
is the smile that naturally and unforced spreads on the face in
meditation, and cannot be prevented from spreading. After many
thousands of years of such practice that smile is now actually
fixed, biologically so, in the Indian face, it affects the set
of the eyes.
In the case of kundalini-awareness (the root of that smile),
though it touches on nothing less than the next step in human
evolution, there will have to be decades if not centuries of
ridicule and deflating 'scholarly' jokes before the experience
is actually absorbed, and the defensive blueprints torn down.
The press will have to knead the subject (under its cover of a
bland manner) into a recognisable blueprint which can be
sigled out with a word or two, and illude masses of people into
thinking that they know about it. Since kundalini touches on the
most dynamic and therefore most dangerous powers in the human
system, much madness and physical distress will be the result,
as thousands of 'teachers' come into being who, like most of the
'Yoga' teachers and 'acupuncturers' today, have followed the
blueprint but not the experience..


A N OUTLINE OF
THE INDIAN CRUCIFIXION (1)
MAURICE ROWDON
Yegeua


GENERAL
THE INDIAN CRUCIFIXION deals with those aspects of modern
life which clearly denote a barbarian origin, or are typical of
a 'barbarian reversion'. In this way it is 'a handbook by
which to recognise the barbarian in oneself'.
It is drawn from notes accumulated over the last three
years during research on other books, most of them historical.
Chapter subjects include the essential function of war in
Christian society, the role of the media, the role of money,
'Christian' medicine, death- and decay-preoccupation arising
from the doctrine of original sin, moralism and terrorism
(linked together), education and crime (linked together),
the various forms of 'blueprint thinking', the status of
old age during a period of 'darkened kundalini', the idea of
progress as it has developed in the last four centuries,
the modern view of time as a production-belt.
War is described as the key to the survival of Christian
society, and its means of self-development. The Turkish
threat was the only thing that held the turbulent society of
sixteenth-century Europe together, while today war is the
acknowledged 'sechnological reservoir' required by society
in its role as production- or power-machine. War plays
this role because 'terror is the child of rationalism'. The
one feeds the other.
The chapter on 'Christian' medicine argues that it is
grounded in necrophilia and the study of corpses and not the
living tissue because this was the barbarian mode of seeing
the body. Ancient medical thought was entirely misinterpreted
in the so-called middle ages. For instance, ancient medicine
maintained that the penis erected because it became filled
with 'vital spirit' or pneuma. By Leonardo da Vinci's time
the general medical belief was that it erected by air-pressure
from inside. Only the crudest barbarian society could have
interpreted the ancient conecpt of pneuma, which was close
to the Indian prana, as physical 'air'. The modern picture
of universal diseases which assail the passive, corpse-like
body 'from outside' derives from the first necrophiliac
researches. Anaesthesia reduced the body to a corpse-like
state in order to achieve the original condition, while the
eastern system of acupuncture found methods of curtailing
sensation in the patient while awake.
THE INDIAN CRUCIFIXION emphasises the importance of
barbarian invasion as a catalyst working on ancient Civilis-
ation. The Indian richis or first seers (thousands of years
before Christ) taught their disciplines or the Vedas by mouth,
and the written documents (the Upanishads) only emerged much
later when contact with dasas or barbarians made self-definition
necessary. The same effect worked on the Roman empire under
the impact of the Lombards and Goths and Franks and Huns,
by forcing it to a new self-definition as a Christian empire.
One of the most important catalystic barbarian invasions of
recent times was the British occupation of India, which pro-
voked Indian mysticism into a revival, and was responsible
for the introdiction to the West of Hinu thought during the


nineteenth century, culminating in the lecture-tours of
Vivekenanda in the United States, and that absorption by the
West of Indian thought which Schopenhauer predicted over a
century ago. The reverse-action of the ancient civilisation
on the barbarian intruder takes the form of interpreting and
instructing the barbarian on the nature and meaning of his
turmoil. THE INDIAN CRUCIFIXION describes itself as an ex-
ample of this.
Length: 100,000 words.
A few illustrations.


THETHEME
1. A 'dark' age
A Christian civilisation was never attained, and we are
living today in one of the climaxes of a prolonged dark age.
From the time of the first Christian monasteries in the desert
behind Alexandria two or three centuries after Christ there
was conflict, with the hope and the plan for a civilisation
which never took place. In the so-called middle ages this
conflict was accompanied by relative social stability (based
on imperial organisation) but little refinement in manners
compared with the ancient world. From the fifteenth century
onwards manners became refined, the social stability coll-
apsed. 'Civilisation' came to mean a mode of behaviour,
following on the Spanish Church's need to define a Christian
behaviour distinct from a Jewish and Arab one. With this
we enter (from the sixteenth century on) the present era of
constant financial crisis and war. The conversion to
Christianity of the barbarian races pressing on the Roman
empire (and ultimately taking it over) was (and is) a slow
process, and today we have a society which is still in the
throes of the barbarian preliminaries of civilisation.
These 'barbarian preliminaries' involve a time-span of
many thousands of years, and a new civilisation in which
anything like the composure of the ancient eastern civilis-
ations may take many more centuries to transpire, given the
spectacular barbarian reversions of the last few centuries.
2. The 'barbarian reversion'
The barbarian reversions which characterise Christian
history are periods of violent upheaval in which fragile
social forms collapse under naked barbarian appetites.
The sixteenth century in Europe, and the present epoch, are
examples.
The deeper the barbarian reversion the deeper the plunge
into sex-activity, precisely as the poison-sprayed fly will
copulate in the death-throes, and precisely as the hanging
man ejaculates. The marriage of brutality and sex in the


mass media is not accidental. In the barbarian, during his
earliest and tribal stage, sex-desire made rape a component
of victory, and seminal ejaculation was both a reward and a
revenge, a contemptuous liquid bombardment of the enemy's
innermost temple.
The barbarian's sex activity in peaceful or 'refined'
circumstances is not so different from what it was in the
earlier or tribal setting. It receives stimulants from
death- and danger-contexts, and from cruelty, as the mass
media demonstrate every day. However, 'barbarian reversion'
does not refer to a tribal relapse, supposing such a thing
possible. For the sex-cruelty identification goes on in the
least healthy man, the least tribal of urban populations.
On the contrary, here we meet the paradox of acute intellect-
uality as a barbarian manifestation.
3. Rationalism and the barbarian
Rationalism and empiriçal science, far from being a
climax of civilised thoughtas the history books describe
them, are of barbarian origin, and their application has in
modern times been the cause of barbarian reversion. Print-
ing and logarithms, anatomy and steam, the banking system
and Copernicus, new techniques of war and exploration based
on mathematical calculation-they turned sixteenth-century
society upside-down in the most spectacular way. In 'New
Spain', as the newly discovered Americas were first called,
the Christian showed a barbaric ferocity towards the Aztecs
and Incas which proved how little the vast social operation
of converting the barbarian races to Christianity had devel-
oped along its necessary time-span.
The barbarian needed the intellect to master his body,
to gain a first primit tive detachment from his hot impulses.
It was the only way he could make a society out of the ruins
of the Roman empire, and he learned how to think, regulate
his daily life and plan the future in the monasteries. St
Benedict, setting the tone for all Christeindom in his third
and most successful monastery at Cassino (from AD 529),
wisely substituted for his uncouth followers ruminatio or
reading aloud for the traditional Greek haesychia or medi t-
ation.
Rationalism means the belief that the mind is the sole
information-giver. Modern rationalism fails to penetrate
Eastern thought-for example in the matter of acupuncture-
because it assumes that this must be intellectually rendered.
Ancient Greek rationalism was quite different from Christian
rationalism, in being more deeply 'embodied' amd not intell-
ectual.
Because of its intellectuality Christian society has
always planned and dreamed and looked forward to a world it
has never realised. This can work backwards too, and back-


ward dreaming is one of the chief reasons why we get so
little real history in history books, as opposed to 'blue-
print thinking' which divides the Christian past into quite
imaginary epochs called the 'dark' and the 'middle' ages,
with a Renaissance or 'rebirth' which actually followed the
worst plagues in Christian history and preceded the worst
massacres and persecutions.
4. 'Blueprint thinking'
'Blueprint thinking', being an attempt to apply mathe-
matics to life, leads to a society aimed at 'optimmum product-
ion' which simultaneously destroys the earth, just as it can
quite sincerely describe soil erosion, bad teeth, atmospheric
and oceanic pollution as 'the effects of civilisation'.
Traditionally, since the twelfth century, the universities
have been the great blueprint-manufacturing centres, and were
often (for this reason) hotbeds of criminality and drunkenness.
Masturbation and prostitution in the modern mass-school are
simply reflex actions from the artificiality of the whole
barbarian definition of - education' as intellectuality.
For centuries now shocked surprise has followed financial
crashes, sudden wars, massacres, sex-murders, and the assass-
ination of kings, dukes and presidents. It is because the
artificial history in which we all live has not prepared us
for the fact that barbarian society survives by the skin of
its teeth, that its order is bogus and always has been.
5. Why 'Indian crucifixion'?
The crucifixion of Christwas an Indian crucifixion' in
the sense that he brought thel Indian experience to the Jewish
world. There is evidence of Indian influence in the Middle
East at the time. There were large numbers of Indians in
the Persian army in Greece in 480 BC. Modelled heads of
Indians found at Memphis from the same period could indicate
a settled community of Indian traders. Indians were preach-
ing in many parts of the Mediterranean by 259 BC.
The 'Indian experience' was carried by Jews after the
crucufixion to Alexandria, to Greece and Rome and Byzantium,
or rather they stimulated it back to life through preaching
about Christ. The deepest influence of all radiated from
the desert fathers, in their retreats in the lonely country
behind Alexandria, and here kundalini techniques, inherited
from the Indians, came into play.


6. The kundalini
The kundalini, the 'serpent coiled at the base of the
spine', is in Indian thought the seat of the human conscious-
mess. The sex-area is part of it. The sex-energy is part
(and a tiny part) of its total energy. The sex-ecstasy is
part (and a tiny part) of its total ecstasy. According to
Indian thought enormous untapped dynamic energies lie coiled
in this area, which can be blocked or dormant as it can be
'awakened'.
Hence sex-disturbance causes disturbance in the balance
of consciousness. The ancient Greeks held that sex distress
was at the basis of all sickness. It is the failure of the
barbarian to relate his sex energies with the rest of his con-
sciousness that always confounds his efforts at civilisation,
which means essentially inner order.
For barbarism springs from blocked or darkerfed kundalini.
This leads to acute and even obsessive sex activity, and to
crime, because the potent energies locked up in the area urge
their release in the only avenue open to them, namely the sex
avenue. The mass interest in sex-crime today is due to the
stirring of the kundalini in masses of people.
Those in whom the kundalini has been awoken (not all of
them mystics) argue that kundalini-knowledge represents the
next step in human evolution. THE INDIAN CRUCIFIXION argues
that the great ancient civilisations (India, China, Egypt,
Mycenae, Knossos) were founded on this hard-won knowledge,
and that for this reason their frescoes and reliefs show
the identical smiling face.
Knolwage of kundalini-exercises has been mostly lost
even in India. Research is going on at the moment in
ancient writings on the subject, but not with an intellectual
objective: the idea is to prevent physical distress and even
madness in the stimulation of this highly dangerous area.
Certain "kundalini-yoga' teachers are notorious for the harm
they cause.
Still, such exercises entered Christian life to a remark-
able extent, though quite haphazardly. Even the so-called
'left-handed Tantra' (the practice of the sex-act as a mystical
exercise) survived as late as the sixteenth century-in a
Florentine monastery. Canon Pandolfi Ricasoli and Abbess
Faustina Mainardi practised what the Inquisition described as
'an old heresy', by which 'no sin was possible in the perfect'.
Ricasoli made love to the nuns freely, and invited them to
make love to one another. 'He called such exercises an exer-
cise in purity'. He called the sex organs 'holy and sacred
parts'. The hair round them was 'like the veils around holy
and precious images' '.
7. Conclusion
'Barbarian preliminaries' imply minimal energy in the
human being, civilisation optimum energy. For this reason
all forms of barbarism, from the tribal to the highly soph-
isticated or intellectual, rely on clamour and much movement,
because physical action is the barbarian's definition of
energy-release. Yet in 'deep' meditation the body throws
out more powerful currents than during the most active wak-
ing state.


In the present epoch of barbarian reversion 'pageant
science', with its manifold explosions and spectacular
flights, provides part of the clamour. The round-the-clock
media supply part of it too, bombarding the atmosphere with
visual and oral signs of activity, and rendering millions
upon millions of people more passive than the human being has
ever been. The body, cut off from its early tribal releases,
now becomes a virtually inert organ eligible for medical
care and hospitalisation, passively reacting to drugs, barely
aware even of its own needs.
"Materialism' is an aspect of this view of the body,
and the passivity too. It is a reversion to the barbarian
sense of the body as the only reality, yet a body enslaved
by the conditions round it. The tribal man was, while
strikingly courageous, also very frightened: his conversion
to Christianity was to a great extent an operation of exorcis-
ing this fear of the universe with its devils and its unpredict-
able revenges. 'Dialectical' materialism is a blueprint of
passivity, describing matter as inertly reacting to immutable
laws, and the body--the human creature--as the helpless
victim of these laws even in his apparently free choices.
The 'unlocking' of the kundalini means opening the human
system to powerful cosmic forces, and releasing a dynamism
which renders mere physical activity, and even mental activity,
the least vital expressions of the human genius. 'The genius'
is a rarity only for the primi tive stages of society. When
civilisation is achieved whole groups (whole 'masses' as the
passive barbarian mind says) are marked by it. It is this
that we recognise when we stroll round the ruins of Knossos,
Ostia, Herculaneum, or the Indian temple--finding a hint of
it here, a strong assertion of it there.


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