The first is Grandfather God Creates All the Universes. Joseph started sending me paintings that he would ask me to do some finishing work on, such as adding a few words, painting in a detail here and there. This piece Joseph sent me with just the outlines and no paint, so I painted in all the color on this one. I was not sure if I should follow his style, with lots of negative space, or to go with my intution of having space of absolute blackness and then also blackness of space with stars. I decided to follow my intuition and not over think it. This piece is thus a hybrid of Joseph’s inspiration and my finishing with the pain. I look at this as Joseph is the Artist and I was the craftsman on this one.
This next painting is a beautiful one! I recently had a dream that the hummingbird who has a nest outside our bedroom window landed on my shoulder twice and seemed to be thanking me for all the salvia we have planted.
The most recent time I spoke with Joseph, he told me about how he had noticed one time that a Hummingbird kept flying up near me as we were talking and he said, “The Hummingbird initiated you into the Sun Dance.” Then he reminded me of the good luck sign of the road runner coming up on to the fence while I was visiting his home. He told me, “You saw the road runner, then a little while later, I saw a bunch of little ones, scrambling around. You have to look at what came out of that initiation for you. I haven’t told you this yet – the best, best, best thing is that I was getting out of the car at the credit union and a road runner almost went right under my fett. It kept going and then it flew to the top of the bank and quick grabbed a bug. I looked up and said, ‘Hey, you did this wrong – you are supposed to run along the road, you don’t fly on to the top of a bank!‘”
I told Joseph about my hummingbird dream and he said, “If you see life this way, you’ll have a heck of a lot of fun!“
Na-yo ti-ay we-ah is a complicated concept. Joseph says it means “I don’t exist.” He teaches that most of the time we don’t exist because we are trying to persist in some kind of state. The times where we really exist are when we are entering into the new and the spontaneous – when non-ordinary reality is perfusing ordinary reality. The first place he explained this to me was when we first met and we were sitting in the rental car prior to Joseph directing me to drive around to different places on the land where key events happened for him. We were talking and then he said – “There, did you see that? We were just sitting here, but then all of a sudden we both started to get really animated – that was the place where we were existing.”
The first painting is titled “Planet Earth (Our Mother),” yet it has a lot of words on it, including Wa-Ma-Chi, the Tiwa word for God. The other text on the painting reads, “Planets of outer space – to our ancient relatives who have always lived there. We ask for your help – a passage way up. Offering to the Sky and All Our Relations. Earth children. Children of Mother Earth. Help!”
I’d like to include a section of dialogue with Joseph that led to him telling me about sending the above painting.
I asked Joseph what the Tiwa word for “zero” is. “Y-we-ah” he said, “the flesh does not exist.” And then he said:
“Ok, hold it right there. We are not going to go to the East or the West, we are not going to go to the North of the South. We are not going to go up or down. Write this down, I’m going to say it to you in Spanish. La vida no mas un sueño es. In English that means, ‘Life is but a dream.’ This life is not real. This life is a dream. We have talked ourselves into believing we are our ordinary reality bodies. We use these ordinary bodies to complain, to get in the car, to go around. In this life we are addictable. Use that word, I know I am making things up—we are addictable, we are addicted to this life of ordinary reality. We think we are going from 1 to 10, but we are already at ten (tehn-ku-teh). We were at number eight 10,000 years ago, but we are stuck because we are very addictable, we are stuck hanging on to life, we are hung up on the physical. Enticing as life is, it is a dream. Now, 99% of people are going to disagree with this. They are supposed to disagree because they decided to go with teamwork. All these generations have been stuck because we are very addicted to the idea of being solid, physical ideas—this leads to the idea of property and property leads to conflict. So now we have property problems between the Indians and the United States.
“The point for me—I’m being told, ‘Look you dummy, you are going around in circles, 10,000 years and you are still going around in circles.’ Every now and then, I see ancestors looking down from above—I climb and climb and climb all the way up there. They tell me, look, your ancestors got hooked on the physical. That is why they are still here but they are not supposed to be, they were supposed to have moved on. The trees stayed here with us because they love us. Plants stayed and that is where we got our language from. The mermen were planted in the ocean and now they are stuck here with us, too. It is like that man in the Bible who was stuck inside a whale—that’s us! We got addicted to the sunrise and the sunset, to seeing rainbows, then we got stuck in going to school, going to college, learning things so that we could get rich. We got stuck getting rich, traveling all over the place.
“We better start getting the message, La vida no mas un sueño es. It is dream, dream, dream! We have invested in our landedness, we get money and we buy land. We get a little money and then we buy property and we are stuck with ownership.
“This is what the Story Teller was telling us in the Picuris Children’s stories. I heard these when I was eight or nine years old. [He speaks for a while in Tiwa]. ‘Look up at the stars, they are like little bits of sand. That is where our ancestors are living. We are down here and we are supposed to be up there.’ Then they put you in a square sand box and you play with the sand. Look at people’s attraction to the ocean. They’ll travel across the world to put their feet in the sand and the ocean. They are trying to realize that they are the grains of sand and the grains of sand are the stars and that we do not belong here.
“It’s raining right now—finally I’m saying something worthwhile. This is more rain than I have seen in ten years. They’re saying, ‘Dang, David, you finally got it—you and that crazy Joseph Rael!’
“I was driving this morning and I saw a giant cloud and there was a rainbow up front on the left and then it went over and it was on the right, too. I was driving through it. The last time I saw that was driving back from Madison when I was in graduate school. It was around a place on the border of New Mexico and Texas called Texico. I drove through that rainbow and I thought, ‘It’s time to call David!’
“There’s something going on here that I’m not even going to try to explain.”
I totally resonate with this last statement and momentarily wonder if I can just say that in the book: “There’s something going on here that I’m not even going to try to explain!” But then Joseph continues and he tells me I do need to explain some things.
“We’re supposed to be here, you and I, for some dastardly reason. We need to put something in the book about what all this flooding in the world is about according to the mystic. Schools should be teaching this to kids. We need to understand that in non-ordinary reality we can leave these ordinary bodies behind. We can go out into outer space, to the moon, to other planets.
“We need to start with the premise that everything becomes its opposite. You are a scholar, you can explain this. We started with Pangea, the Indians came across the land bridge, across the straits. You need to orient people to where they come from and then tell them the statistics of what will happen with the flooding and rising oceans on the coasts. You have to look at where there is a lot of land and sooner or later that will turn into its opposite, a lot of water.
“I’m going to send you an art piece. In it I am asking for the people from outer space to come give us some technology. They can do it in our dreams, maybe the dream of a young scientist who will then get that idea to make something.” (Becoming Medicine, 308-310)
The Words Create Worlds series of essays was inspired by Rabbi Heschel’s warning of the way certain words led to the Holocaust, Riemen’s To Fight Against this Age, and Rebecca Solnit’sCall Them by Their True Names. I felt compelled as a health professional to speak up about fascism, based on the warning flags of the current US presidency and other world movements. In my youth, I was fascinated with World War II, later as a professional I became interested in trauma and the role of the trauma therapist as a moral agent – not just a neutral technician, but a human being who takes a moral stand against human rights abuses, what Robert Jay Lifton calls a “witnessing professional.” As I have watched this regime unfold over the past four years, my early uneasiness has gradually turned to alarm. As physicians, we need to remember our higher calling to function as witnessing professionals for the health of society.
I think it is time for the Doctor to make the diagnosis: fascism, the prognosis: serious.
Fascism is a sickness, an illness, a disorder. It spreads through false-fixed beliefs (delusions), scapegoating (projection), and its continuous stream of lies creates unreality (impaired reality testing). Fascism infects the individual, but it spreads through the community. As a doctor, I am trained to diagnosis and treat sickness. As a doctor, I am trained to attend to individual health as well as public health. Some would say that doctors need to shut up and “stay in their lanes.”, However, as someone who has read Nietzsche, has read Robert Jay Lifton, Jason Stanley, Timothy Snyder, Rebecca Solnit, Madeleine Albright, and Rob Riemen – I have learned from history and I have studied epidemiology – people staying in their lane and just following orders leads down a deadly road.
It is Time to Call it Fascism
Could it really be happening again? Right here in the USA? The erosion of democracy and the growth of fascism and totalitarianism. I think it is time we started calling it anti-democracy and fascism. Umair Haque thinks so, see his article “What Does it Take to Fight Authoritarianism? The One Thing Americans Still Won’t Do,” in which he writes:
“I don’t blame Americans for not getting why they have to say fascism. It’s a complex and subtle set of thoughts to understand, this responsibility.
And yet if I say ‘not calling racism or sexism racism or sexism is legitimising it,’ you get it instantly. Get exactly that logic for fascism and authoritarianism now. That moral, social, and personal responsibility.”
The Leader spews a continuous stream of “false statements,” otherwise known as lies, propaganda – to confuse and disorient opposition and to mobilize a base of followers into a false-fixed state of loyalty and unreality. There are so many lies that the footnotes start to eclipse the text. During his presidency, the president of the United States had made more than 20,000 “false statements,” which we should just start calling lies and propaganda because there is a method behind the madness – the method of the fascist playbook.
It sounds like a constant stream of gibberish, (just try to read this two hour speech), it makes no logical sense, but it appeals to biases and emotions. It is propaganda: “othering” and demonizing of groups of people: Mexicans, immigrants, Muslims, and women, “Antifa,” “radical leftists,” “anarchists.” Every event is amplified and weaponized to create divisiveness. He casts doubt on the institution of elections and hints that he will not honor the results or submit to a peaceful transfer of power if he loses.
To Fight Against This Age
Let us turn to Rob Riemen’s To Fight Against the Age: On Fascism and Humanism (2018). Riemen is the Founder, President, and CEO of the Nexus Institute, “a leading international center for intellectual reflection to inspire the Western cultural and philosophical debate,” and is the editor of the journal Nexus.
I picked up Riemen’s book, by chance, when I was traveling for work and was in Charleston, West Virginia. I found it at a nice little bookstore, Taylor Books. I bought it on impulse and then was fascinated by it and finished it on the flight home. The book consists of two essays, “The Eternal Return of Fascism,” (originally published in 2010) and “The Return of Europa.” In keeping with the theme of Words Creating Worlds, Riemen writes that “to be able to understand something,” you have to “call it by its proper name,” specifically, “populism…will not provide any meaningful understanding,” (18). Even more specifically:
“The use of the term populist is only one more way to cultivate the denial that the ghost of fascism is haunting societies again and to deny the fact that liberal democracies have turned into their opposite: mass democracies deprived of the spirit of democracy,” (19).
Fascism Rests on Dehumanizing Others
I have personally been concerned with the objectification and dehumanization that happens in medical education and medical practice (see Kopacz, Re-humanizing Medicine – 2014). The antidote to dehumanization is quite simple in theory: re-humanization. The more difficult questions are: What is a human being? How is the soul of the human being lost? How is the soul of the human being regained? Riemen reaches a conclusion similar to mine about the limitations of numbers and the scientific method and the need for the humanities and a whole person philosophy.
“Science and technology will never be able to provide us with a complete understanding of the human being with his instincts and desires, virtues and values, mind and spirit…The humanities and the arts” provide “the only knowledge that could provide a true understanding of the human heart,” and that “the real requirements of a democratic civilization [are] the wisdom of poetry and literature, philosophy and theology, the arts and history,” (19-20).
How does fascism return to civilized democracies? Germany, itself was a democracy, Hitler was elected and then gradually did away with democratic institutions, consolidating power. Riemen puts it bluntly, “the main reason fascism can return so easily in mass democracies: ignorance,” (21). The ignorance of history. The ignorance of social psychology. The ignorance of power and fascism. If we don’t call it by its true name, as Riemen and Solnit both implore us, we will have no chance of confronting and stopping it.
Riemen takes his title of his book, To Fight Against this Age from Nietzsche, whom he paraphrases, “we should not accept the blind power of the actual and that instead of conforming to the whole noisy sham-culture of our age, we have to be fighters against this age…It is now upon us to fight against a zeitgeist that destroys the spirit of the democratic civilization,” (27).
The Plague of Fascism
Riemen writes about Camus’ allegory of fascism, The Plague, commenting on the “fascist bacillus,” he tells us that if “we want to put up a good fight, we first have to admit that it has become active in our social body and call it by its name: fascism,” (34). We must diagnose the problem before we can treat it correctly.
Riemen’s book was published in 2018. Now we have the strange juxtaposition of an actual pandemic being used as a fascist tool for promoting divisiveness and effecting the first purge of this regime, 200,000+ dead in the United States as of late September – 25% of the global deaths for 4% of the global population, at least we are “great” at something. Even stranger, now we have a president who is actually infected with a virus he is hell-bent on spreading to others.
Riemen, following Nietzsche’s critique, sees a problem with European and Western culture – that we have lost spiritual values. “With the loss of spiritual values,” he writes, “not only did morals disappear but so did culture in the original meaning of the word: cultura animi, the ‘cultivation of the soul,’” (38). We have become the barbarians. Barbarian originally meant “unintelligible speech,” again, just try reading through this transcript.
This “cultivation of the soul” and the recognition of our common humanity is what humanism is founded upon. Fascism is the opposite of humanism – it is about the degradation of the soul, it is about exaggerating the differences between human beings into a false and superficial sense of sameness rather than seeing “out of many, one,” e pluribus unum.
Writing in the mid-1930s, Menno ter Braak noted that fascist movements were focused on “stimulating aggression and anger.” Riemen summarizes that a fascist movement:
“was not actually interested in finding solutions, had no ideas of its own, and did not want to solve social problems, because injustice was necessary for maintaining an atmosphere of vilification and hatred,” (51).
Lousy at Democracy, Super-Good at Fascism
If we look at the current US presidency, we might be tempted to call it incompetent – and from a perspective of democracy it would be right to do so. However, if we view the current president through the lens of fascism – he is hypercompetent. He is lousy at democracy, but he is super-good at fascist.
Menno ter Braak focused on the use of “social resentment vented on a scapegoat who was blamed for everything: the Jew.” Riemen further summarizes ter Braak’s view:
“At the same time, this movement considered itself to be the eternal victim of the ‘left’ or the ‘elite’ and harbored a deep aversion to intellectuals, cosmopolitans, and anyone who was different…[with a] continuous use of slogans and empty rhetoric…it was reactionary,” (52).
Fascism is Semi-civilization and Promotes the Cult of Resentment
Fascism is “semi-civilization” and promotes “the cult of resentment.” These are the rules that the current US president is very good at, he consults the fascist playbook at every turn and fascism is winning and democracy is losing.
How did fascism gain hold in European democracies? By using those democracies against themselves. Both Hitler and Mussolini were voted into power. Riemen writes that both the liberals and the conservatives caved in to fascism because they thought they could gain something from it. It is the classic devil’s bargain of “the end justifies the means.” This is based, or maybe we should say de-based, on the idea that getting power or money (the ultimate materialist focus) is more important than human values, civility, decency, or humanity.
“The liberals no longer defended the freedom principle of European humanism but became interested only in the freedom of the markets: that is to say, As long as we can earn money,” (56).
We see this today – somehow the stock market in the US seems to give permission for fascism, as long as we can earn money.
“The conservatives were unprepared to unscrupulously exchange the protection of spiritual values for the preservation of their own power, under the veils of ‘tradition’ and ‘social order,’” (56).
We see this today, the conservatives going along with the president, even when it seems to violate their own principles, as long as they can preserve power and social order. This is the definition of fascism: power and order become more important than principles, ideals, more important than human beings.
After World War II, after Mussolini and Hitler were defeated, some still worried that we had not learned the lessons of history. Riemen reminds of that both Albert Camus and Thomas Mann, both Nobel Prize winners, warned of the return of fascism.
“Camus and Mann…as early as 1947…stated that fascism was a political phenomenon that had not disappeared at the end of the war and that we could now describe as the politicization of the mentality of the rancorous mass-man. It is a form of politics used by demagogues whose only motive is to enforce and extend their own power, to which end they will exploit resentment, designate scapegoats, incite hatred, hide intellectual vacuity beneath raucous slogans and insults, and elevate political opportunism into an art form with their populism,” (60).
A Realm Where Words are Separated from their Meanings
Riemen warns us, as early as 2010, that “this is a new outbreak of the plague,” (60). But just as you cannot treat a disease you cannot name and diagnose, you cannot appropriately respond to a movement if you cannot call it by its true name – fascism. We, in the US, were sick, even before the Covid-19 pandemic, we were in the throes of a revival of an old illness – the pandemic of fascism. We entered into a realm where “words were separated from their meanings and reduced to slogans,” (61).
Again and again, throughout this essay, Riemen reminds us that the cure to fascism is the medicine of our human unity and spiritual/moral values. This is not about religion – many of the most vocal followers of the president are “religious” people who are more interested in power than in human goodness.
“Our true identity is determined not by nationality, origin, language, belief, income, race, or any way in which people differ from one another, but precisely by what unites us and makes the unity of [hu]mankind possible: universal spiritual values that shape human dignity and that every… [one]…can adopt,” (67).
“Anyone who really wants to be a humanist rejects every form of fanaticism and learns the courtesy of the heart and the art of conversation, dialogue,” (68).
What is needed is not a political solution, but a human solution. We need to remember our original instructions and the principles and tenets of spiritual democracy. While fascism is a political movement based in materialism (money and power), its cure is a spiritual movement based in humanism (soul and spirit).
Continuous Lies as Politics
Riemen describes the Party for Freedom (PVV, Partij voor de Vrijeheid) in his native Netherlands in words that sound like the current US president’s playbook. Fascism is not creative, it is not novel, it is really just the same damn thing, over and over again – the basest aspects of our material nature. It is the propagation of dehumanization through dehumanization. The PPV offers
“the shameless opposite of the Judeo-Christian and humanist traditions: vulgar materialism, oppressive nationalism, xenophobia, ammunition for resentment, a deep aversion to the arts and the exercise of spiritual values, a suffocating spiritual bigotry, a fierce resistance to the European spirit, and continuous lies as politics,” (68-69).
Doctors Against Fascism
The way you learn how to diagnose something in medical school is by seeing case after case after case – until it becomes automatic, at the first signs or symptoms, you see the incipient signs of a more serious illness. This is why we need Doctors Against Fascism – witnessing professionals to diagnose and warn us that the fascist bacillus is starting to dehumanize our population and make it vulnerable to fulminant fascism. In the USA, there has been a growing concern about the signs and symptoms of fascism since 2016. Riemen has been seeing it in Europe since at least 2010 and we see it spreading all over the globe – a pandemic of fascism in Poland, Hungary, Turkey, Russia, Philippines, England, Brazil, India, and the United States of America.
The Doctor is in and has bad news for you – the prognosis of our nation’s health is serious. We are infected with fascism – it has taken hold in the minds of many of our citizens and it is spreading through our institutions. Words Create Worlds and we are surrounded by continuous lies as politics.
This essay seems to have found a natural ending-point here. I will pick up with the rest of the review of Rob Riemen’s book, To Fight Against This Age: Fascism and Humanism, in the next installment of Words Create Worlds. Perhaps I will develop this theme of Doctors Against Fascism more.
This series, Words Create Worlds, grows out of my work with Joseph Rael on peace. In Becoming Medicine: Pathways of Initiation into a Living Spirituality, I felt compelled to write about the responsibility that grows out of mystical, visionary, and shamanic experience—that we must work toward “Spiritual Democracy.” At its deepest point, mystical experience leads to an awareness that we are all one and this comes with a responsibility to challenge words of separation which can ultimately lead to fascism. Mystical experience is a pathway that leads us to question who we are and gives us a responsibility to use our words wisely to create worlds where we are becoming the medicine that our world needs. As Rumi says, “We are pain and what cures the pain.”
 Rob Riemen, To Fight Against This Age: On Fascism and Humanism, New York: W. W. Norton & Company, 2018.
 Robert Jay Lifton, “Foreword to the First Edition: Our Witness to Malignant Normality,” in Bandy Lee (ed) The Dangerous Case of Donald Trump: 37 Psychiatrists and Mental Health Experts Assess a President, New York: Thomas Dunne Books, 2019.
 “Doctors Revolt After N.R.A. Tells Them to ‘Stay in Their Lane’ on Gun Policy,” Matthew Haag, The New York Times, Nov. 13, 2018. The original criticism was in a Tweet from the NRA, “Someone should tell self-important anti-gun doctors to stay in their lane. Half of the articles in Annals of Internal Medicine are pushing for gun control. Most upsetting, however, the medical community seems to have consulted NO ONE but themselves.” https://twitter.com/NRA/status/1060256567914909702.
 “Take Two Aspirin and Call Me by My Pronouns: At ‘woke’ medical schools, curricula are increasingly focused on social justice rather than treating illness,” Stanley Goldfarb, Wall Street Journal, 9/12/19.
Richard Huelsenbeck, German-American psychiatrist and Dada-ist who was investigated by the Nazis and forbidden to write, once said, “We are psychiatrists; we are Germans; we have read Nietzsche; we know that to gaze too long at monsters is to risk becoming one―that’s what we get paid for!” (Greil Marcus, Lipstick Traces: A Secret History of the Twentieth Century, p. 211). Marcus’ book traces the spirit of protest from punk rock back to earlier art movements that were cultural and political critiques of the times.
CLOSLER just published a new essay of mine, “Yoga is Good Medicine,” this is an excerpt I re-worked from the section “The Yoga of Burnout” that is part of J. Greg Serpa’s and my chapter on “Clinician Resilience” in the forthcoming 5th Edition of Dave Rakel’s Integrative Medicine text.
“In this way joy isn’t the opposite of burnout, but arises out of connecting (yoking) mind, body, and soul, deeply feeling the experience of being fully human. By rejoining our feeling soul with our functioning body, we can experience joy even in the midst of suffering.”
You can read the whole essay, here, and below is the full painting that the detail in the banner was taken from:
A gathering place for deer is peh mesa, peh mesa. Joseph goes over to a table and brings his hand down flat on it – peh. Then he drags it across the surface of the table – mesa. Peh mesa, peh mesa, he repeats it several times, looking in my eyes to see if I hear it and understand it. Then he goes to the TV console – peh mesa, peh mesa, peh mesa. Then he goes to the bed spread and does it again – peh mesa, peh mesa, peh mesa. Then he says, Put that in the book—Joseph Rael made the sound of the deer on the table, then on the console, then on the bed and it was always the same sound and it means “the power of true perception.” (J. Rael, Becoming Medicine, 298-299)
Here is what the editor of The Badger put forth to the contributing authors:
I world like to remind you that the next deadline for The Badger is August 10 2020.Usually I don’t ask/suggest themes, but this time, considering the extraordinary events of this year, I would like to suggest a theme. I strongly believe the changes ahead require our best skills and knowledge. So I would like the next issue to infuse hope for a good new future for our descendants.While I am writing, I realize that I am asking you to write something that will be useful for the next 7 generations.This is the time to give our contribution to the evolution of humanity.
Here is how we introduce the offering of this Goodness:
During this time where so much in the world seems to be going badly, Joseph Rael (Beautiful Painted Arrow) and I offer you Chapter 14: Return to the Place of Held-back Goodness from our book, Walking the Medicine Wheel: Healing Trauma & PTSD(2016 Pointer Oak/Millichap Books). We thank Paulette Millichap for giving permission to reprint this chapter.
While we wrote this book for Veterans, we feel that it is useful for anyone going through stresses and suffering – as so many are during this time of pandemic and political turmoil. Joseph tells us that no matter what you have done, no matter what has happened to you, there is a held-back place of goodness in your heart. The job is to search for it and to reconnect to it. The world could use some more goodness, when you find yours, please share it openly and widely…
Blessings & Goodness
David R. Kopacz MD & Joseph Rael (Beautiful Painted Arrow)
This painting reminds me of a passage I write about in the book where a deer bedded down for the night right outside my tent when I was backpacking on the way to Black Elk Peak in South Dakota. Here is what Joseph Rael (Beautiful Painted Arrow) says about the Deer:
Deer means peh ney. Peh means straight forward. Ney means a space in front of, before creation was made. What this is saying is that if we as a people are going to have peace, we have to go to that space beyond, before creation where Peace was. I did the Deer Dance when I was younger and I think that added to my medicine. That is an important point. The last time we were working a book, my father came in a vision and gave me permission to go forward. Now with this work with the deer medicine, the earlier dances are supporting us to go forward. True Peace is that space before there was anything that could create un-peace. (Joseph Rael, p. 298)
The next artwork in the book is also by Joseph, another great one, “Puma Giver of th Visionary Life to the People of Mother Earth.” These paintings are in chapter 11, “Initiation,” and we speak of the relationship between animals and humans and animals as guides.
“I felt like something was pulling me toward the stream and I went down there and I just washed myself, blessed myself with the water, but I knew that this place belonged to me and I was turning around and I saw at least five or six puma tracks, lion tracks and some had crossed the river, right where I was drinking water and maybe that was the vibration that was I picking up of the lions and I didn’t know that I was going to have a relationship with them.”
“Picuris Pueblo seemed so far away then, because now I was in Colorado and so I noticed that right there at the river, you remember where we did the visionquest that night with the tree spirits? Right there. There were tracks coming from the other side but they were going the other direction and so there were like two separate little pathways. It was an east-west crossing of the river and I had just drank from the energy of the tracks that were the lion’s. So somehow that seemed like a different vibration, but I saw the cat tracks. I wanted to know where are these lions from, so later I went to the top of the hill and I saw that if you go far enough in that direction, you will get to the mountains where the lions were that I had left a deer for. So here I got the sense that I was dealing with a family of lions, not lions in general, but the Puma; there was a family.” (Joseph Rael, p. 292-294)
Joseph’s painting is called “Spirits of Chimney Rock,” and is the second painting we have of this ancient site designed for lunar observation.
“Stars shine in the darkness of space. Joseph speaks a lot about space and the cosmos, using the sun and moon to orient us, and about our relationship and responsibility to the cosmos—because he keeps telling me We are cosmic citizens. There is a strong tradition in amongst the Southwestern Native American tribes of referring to the stars and the movements of the sun and the moon. I felt it was important for me to visit Chimney Rock, where two pillars of rock were used to track the changing patterns of the moon. Joseph told me to ‘note the mindset of how the ancient moon watchers used their insights regarding how they used the knowledge from moon observations.’ I visited Chimney Rock National Monument in 2015 for a dusk ceremony. As I sat listening to the Native American flute player, a small lizard climbed on to my backpack and then jumped on to my leg and sat there for a little bit. It felt good to gaze off at the pillars of Chimney Rock accompanied by this little rascal.” (Kopacz & Rael, 261)
I had painted a couple of different crow paintings and this is the second in the series, “Crow Flying Through Dark Matter.”
The first painting is “Crystal Chamber Taken Up into the Sky.” This painting represents a vision Joseph had of his first Sound Chamber that he built north of Albuquerque, New Mexico. He had embedded various crystals in the wall of the chamber, which is why it is called a “crystal chamber.” He had a vision of the chamber being taken up into the sky where it continued to be availalbe in non-ordinary reality. When Joseph left that land, the physical chamber was taken down. This is also one of the first paintings that Joseph had me do some finishing work on – he asked that I paint in the water and table when he gave it to me.
The next painting by Joseph is a favorite of mine that I keep above my writing desk. It shows two people whose heads are inclining from ordinary reality toward non-ordinary reality. It shows that the separation between ordinary and non-ordinary reality is but a thin line.
“When I built the sound chamber here in Bernalillo I created a ceremony where I did a rainbow from the chamber that I had here with the chamber there at the monument where we went (the Painted Kiva). But when the people bought the place here I guess they tore it down. People call it a crystal chamber because I buried crystals in the wall. One day it became a crystal chamber and it went straight up into the sky and it is still there. So it didn’t bother me when they tore it down because it was just the physical structure. The little boy went with it up into the sky, 10,000 feet up. So it is sitting up there in the sky over Albuquerque, New Mexico.” (As part of the vision, Joseph was also given a little boy, a spirit child, who grows as the Sound Chambers grow.) (Joseph Rael, Becoming Medicine, p. 257).
With these paintings we are entering into Chapter 10: Enlightenment & Endarkenment. My contribution is “Blue Feather,” inspired by Richard Bach’s book, Illusions. In the book, the teacher Donald Shimoda is encouraging his student, Richard, to practice visualizing from imagination into reality.
The painting from Joseph is “Candle of the World #1 – Ordinary and Non-ordinary Realities,” showing 2 candles facing each other with a circular counter-clockwise movement between Ordinary and Non-ordinary Realities. We’ll have Candle of the World #2 in a later series.
“Listen!” he called across the gulf between us. “This world? And everything in it? Illusions, Richard! Every bit of it illusions! Do you understand that?” (Richard Bach, Illusions, p. 69).