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Posts Tagged ‘visions’

It was reading the psychoanalysts that introduced me to the interpretation of dreams. But I also read Dunne’s “Experiment with Time“, which said if you make a note of your dreams for long enough you’ll dream of things you’ll later encounter in waking life, like a premonition. If I’m being honest with myself then, it was more on account of Dunne than the psychoanalysts I began a dream journal. I was looking for personal experience of something anomalous, something that would challenge the rationalizing ego, and grant credence to the possibility there was something beyond the face value of the material life.

And you know, Dunne was right. Time is not the straight line we think it is, or at least my own experiments along his lines – basically recording one’s dreams as diligently as possible – convinced me it was so. Sometimes we do dream of things that subsequently happen, as if the dreaming mind can borrow images from both our past, and our future. What do you do with that? Well, you think about it for a bit, then screw the lid back on, tight, because having established the fact there’s something wobbly about the way we view the world, something strange about our concept of time, you discover you’re not equipped to explain what it means and, in spite of his valiant efforts to the contrary, throughout several subsequent books, neither was Dunne. Then I read Priestly’s “Man and Time” which covered some of the same ground as Dunne, though without the analytical ambitions. Priestly, the artist and playwright, was able to look differently on the results than Dunne, who was a scientist and an engineer. He was able to say (and I paraphrase): “yes, it’s a rum one this, and we’ll likely never get to the bottom of it. Best just to go with it then, and don’t worry about solving all the equations.”

So, instead I turned back to the psychoanalysts and tried interpreting dreams. This is something of a hit-and-miss affair. Plus, those psychoanalysts will throw you deep into symbolism and mythology, stuff you’ve never heard of, nor will you ever discover in a lifetime, and I worry if you think long and hard enough there’s a danger you’ll read something into nothing. Personally, I’d rather the dreams spoke in a language tailored to one’s own ability, otherwise what’s the use? Sometimes they do just that, but mostly they don’t.

So while it is indeed possible to glean some insights from our nightly adventures in dreams, I reckon it’s best to simply let the dreams be. By this I mean, don’t try to dismantle them and examine the pieces. James Hillman’s book “The Dream and the Underworld” says something along those lines and discourages any particular practice in following dreams, other than, well, just following them. Sometimes you’ll get a definite “Aha!”, but overall the impression is that the dream has its own life, and we’re giving ourselves airs if we think its business is to interfere in our every waking step along the way.

I’m still in the habit of remembering dreams. Mostly though, I recall only fleeting glimpses. At one time I would have beaten myself up over that, worried I might have missed out on a vital insight, so the most valuable lesson there is to let them go their own way if they’re not for hanging around. I’ve a feeling we dream all the time anyway, night and day. Slip into an afternoon nap, and the dream-life is right there again to pick you up and carry you along in its surreal flow. It’s like a soap opera, no matter how many episodes you miss, you can jump back in anywhere and pick up the threads. Dreaming is one half of our natural state of being, but mostly I’ve no idea what the other guy is up to in there. Sometimes our paths will cross though, and then the one world mirrors the other in ways that mean something.

There’s a school of psychology which holds our brains to be computers made of meat, that we are nothing but biological machines, that dreams are junk, and we shouldn’t bother our waking consciousness with them. But I suspect those who say such things don’t dream very well, or very deeply. Anyone who’s had a big dream and been moved by it knows that, while they cannot always be understood, dreams are certainly not junk. And sometimes, yes, they’ll trip you up with hints of the non linearity of time. And maybe you wished you’d not seen that, because in fact it’s easier to go on believing we are indeed just biological machines with an end-by date, that time is a straight line, and that there’s nothing more to the world than a swirling bag of dust and a black void at the end of it.

True, most of the time that’s the way it looks, and you wonder at the point of plodding on. Then you have a big dream, and you wake up knowing that’s not the way things are at all, and you’d better keep going because there’s a bigger picture here, and while you might not understand it, you’re a part of it, and you don’t want to let the team down by giving up on it. Like Dunne discovered, you’ll never explain it, because we’ve not the language, neither mathematically, nor philosophically. Yet, like Priestly tells us, it adds another dimension to the world, if we’re only prepared to think on it without a view to explaining anything, and rather just accepting that things may just be so. And if we can do that, it’s like opening a door without wondering how the lock and hinges work.

As for what’s on the other side, well that’s more a sense of being, than a way of thinking.

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Human cultures the world over traditionally revolve around a defining myth. Myths are stories explaining the nature of being, and they change as society evolves, because what does not change to serve the times cannot be true, so myths that do not evolve inevitably die.

In the west we have lost our ability to mythologise. Also, with the decline in religious observance we are losing touch with that canon of mythology recorded in the old and the new testaments of the Christian tradition. This is a sophisticated system, though rendered opaque by the corruptions of piousness, demagoguery, and our enslavement to guilt. So the myth dies and nothing rises to take its place, leaving only an oppressive void in the western soul.

We might argue that, since we live in an age of reason, there is no need for stories to comfort us, that science explains everything we need to know. Science has, after all, vastly improved our material lives but it hasn’t made us any happier, or any less inclined to cruelty and war. True, there are still some myths kicking about, but they have shrunk, become fractured, taken shelter in a million “New Age” ideas, as people cluster around any fragment that gives warmth.

It was Carl Jung who said:

To the intellect, mythologising is futile speculation. To the emotions, however, it is a healing and valid activity; it gives existence a certain glamour which we would not like to do without. Nor is there any reason why we should.

(Memories, Dreams, Reflections)

Myths are not histories to be proven. In trying to prove the historical provenance of myths, we miss the point and rob them of their power. We do not have to believe in them, but there is something in the instinct that requires we maintain at least some degree of supernatural observance.

Nor do we invent myths. They are not fictions created merely for our entertainment or to frighten our children into obedience. They take shape by a process of cooperation between the imagination and the unconscious realms. Beyond waking awareness, the mind is an unknown country. It is unconscious, and only some of what is unconscious is personal. The rest is shared. It is a sea of psychical energies from which common patterns arise.

So, the myths take shape, and it falls to us to birth them into reality. In the past we have called these patterns Gods, and in more recent secular language, Archetypes. They have an autonomous nature, are rich in both personal and worldly meaning and they seek expression through us, for there is something special about us they do not themselves possess, this being the fact of our existence in a realm defined by limitation, number one of which is our mortality which lends a sharp and urgent focus to our thoughts. And it is this, our exquisitely fragile jewel of being, which causes the Archetypes or the Gods to seek relationship with the world, through us.

But the thing about the Gods is they will have at the world, whether we prepare the way or not, and I speak of Gods here in the classical sense, where they manifest as a pantheon of sometimes benign, sometimes mischievous, sometimes blood-hungry energies. Preparing the way, we negotiate with them our defining myths through dreams and visions. This contains the Gods within certain parameters, allows them a presence in the world and a useful function, but without the risk of overwhelming us. Our ultimate reward is death of course, but we trust also, a smoother passage through the underworld. However, when the Gods arrive to find no myths prepared, they act out their excesses without restraint, drive us to madness and despair. And what follows then are the hell realms of our own most terrible imaginings.

I recognise now a negotiation with my own daemons has been played out across the pages of my more speculative novels, allowing a personal mythology to evolve and to give shape to a thing that is otherwise unknowable. Thus a myth becomes symbolic, a totem for the ineffable – if you like the best of a bad job – yet which, as Jung said, heals the emotions and, by its seeming validity, grants a certain glamour to existence we would not like to do without.

Such personal myths are unlikely to appeal to anyone else, so I won’t go into mine in any detail, though you’ll find the threads of it coming together in my various stories. These are perhaps best viewed as an entertainment, aimed at a certain resonance in the hearts of others by virtue of their collective archetypal nature. But personal myths are important all the same, at least to the individual intent on saving his own soul in the absence of any other trusted option. To do otherwise, would be to ignore the very human imperative to mythologise, tempting madness, to say nothing of ignoring a crucial part of our reason for being in the first place.

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The Yarrow Reservoir

So, we’re leaving the car by the Yarrow reservoir this afternoon, tucked into one of the cuttings along Parson’s Bullough road. It’s a cold sun sort of day, enough to tease us outdoors, but the daffodils are looking shivery, so we’ll need to zip up. There’s a good light on the reservoir, and the sun just low enough now for the contrasts to be interesting.

The Yarrow reservoir: late Victorian period, built to supply water to Liverpool and, along with its much larger neighbours, the Anglezarke and the Rivington reservoirs, it was all something of a tragedy if you consider the land and the farms and the homes that were sacrificed to progress hereabouts. But they’ve been an unchanging fixture of my own life and, as far as reservoirs go, they’re beautiful and have bedded in well.

This afternoon’s jaunt will cover about three miles, where we’ll find a varied and fast changing scenery of moors and meadows, woods and running water, also a few dark tales along the way.

yarrow reservoir mapWe start with a bit of quiet road-walking, first across Alance Bridge, which spans the tail end of the reservoir. You sometimes get idiot kids tomb-stoning from the bridge in the summer, but it achieved a different kind of notoriety a few years back when murderers crept out of one the darker cracks of Bolton and attempted to dispose of a body by dropping it over the side here. It’s not a story I’m happy to be adding to local lore, and it reminds me these remoter stretches of Lancashire are perhaps best not explored after dark.

Next comes the climb up Hodge Brow, eventually passing an old barn on our left. This is a queer building, marked as Morris House on early six inch maps. I’ve known it variously as a ruin, then a bunkhouse and more lately a millionaires des-res project that’s stalled and has now lain empty for years. It looks about another winter away from the weather getting in too. There are warnings of spycams. This is a bleak corner, the wind unchecked, roaring down off Anglezarke moor to rattle the tiles – pretty enough in Summer, I suppose, but I don’t think I’d want to over-winter here.

Past Morris’ we’re onto Dean Head Lane, a narrow cut of a road, water pooling in the reedy hedgrows as it drains from the moor. It’ll take us on to the pretty little village of Rivington eventually, or up by Sheephouse Lane and Hoorden Stoops, to the more populous Belmont. There are fine views of Anglezarke to the north and, further off to the east is Noon and Winter Hill – something shaggy and frigid about them this afternoon though, in spite of the sun, like they’re hung over or still grumpy after the summer heath fires.

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The path by Dean Wood

At Wilkocks farm (1670), we cut down the path along by Dean Wood which skirts the deep ravine in which the wood nestles. I’ve often fancied a closer look at the wood as legend has it there’s a fine cascade hiding in there, but this place is considered so precious to the region, it’s sealed off and managed as a secure nature reserve – access by permission only, and you’d better have a good reason for asking.

There’s something creepy about the path, an old story about a farm labourer coming along here in the early nineteen hundreds. He felt a “presence” behind him, then turned to see, in his own words, the devil “horns and all”. Terrified, he ran to Rivington and told his tale, swearing all was true. Three months later they found his body at the bottom of the ravine in Dean Wood having apparently fallen from the path around where he claimed to have had his near miss with old Nick.

It’s a story recounted first, I believe, in John Rawlinson’s “About Rivington” and I’ve been careful not to add anything of my own to it here. Writers usually can’t help embellishing where they feel a story lacks detail. What I will say though is reports of such Forteana tend to cluster in the liminal zones, and this one certainly fits that pattern: the open meadows coming down to the edge of the wood, and then the deep ravine itself forming a void of air, all of which  makes for a fine transition from one thing to another.

One theory is we “imagine” such apparitions, but that doesn’t make them any less real, at least not to those experiencing them. On a fine sunny afternoon like this it’s just a story of uncertain vintage – no names, no precise dates, so it’s impossible to research more fully. To my knowledge Old Nick hasn’t been seen again around Dean Wood, but would I come down here at dead of night? Well, let’s just say, I’d be tempted to go another way.

I remember John Rawlinson as a kindly and wise old gentleman – a leading light of the Chorley Historical and Archeological Society, also a good friend of my father’s, both of them a half century gone now, both legends in their own way and loving every inch of the moors hereabouts.

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Turner Embankment – Yarrow Reservoir

After offering us tantalising glimpses of the forbidden, sylvan delights of Dean Wood, and hopefully avoiding any diabolical disturbance, the path brings us out into open meadows and with a fine view of the Yarrow reservoir, overlooking the somewhat angular Turner Embankment, so named after the house that was demolished to make way for it. Rawlinson tells us the house was most likely salvaged, and the materials put into building Dean Wood house, which nestles in a cosy bower just to our left here. There’s something pleasing about the close-mown lines of the embankment, I think,  with the trees still bare against the sky and the foreground meadows all lit by late afternoon sunshine.

Now we’re off along Dean Wood lane, through a fine avenue of chestnuts, just coming into leaf, and there’s a clear brook tinkling alongside us for company. We can walk on to Rivington from here, perhaps have a brew at the chapel tea rooms, but that’s for another day. Today we’ll take the path around the Yarrow instead, which we could follow pretty much all the way back to the car if we wanted, but if you don’t mind, I want to make a bit of a detour because I can hear the rumble of water and I suspect the spillway is running.

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The Yarrow Reservoir overflow

The Yarrow spillway is a spectacular feature hereabouts, a series of cascading steps that takes the excess from the Yarrow and feeds it with style into the Anglezarke reservoir. It isn’t often running these days, but there’s a good bit of water today, and it’s always worth a photograph, especially now with the sun settling upon it and adding a golden glow to the highlights.

I try a couple of shots with the lens wide open and manage 1/2000th of a second on the shutter. This has a dramatic effect on the capture of water, freezing it and rendering an image that’s essentially true but something the eye wouldn’t normally see. There must be thousands of shots of these falls on Instagram and Flikr, and a good many of them mine, but I never tire of it.

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F1.8 – 1/2000 sec

Okay, it’s just a short way now back to Parson’s Bullough and the car. Then it’s boots off, and home for a brew. A pleasant walk in familiar territory, but always something a little different to see.

Just one last look back at that gorgeous spillway, and we’re done:

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daimonic realityFairies, flying saucers, angels, visions of the Blessed Virgin Mary, ghosts, crop circles and other assorted Forteana; it’s all fascinating stuff, even if you don’t believe in any of it, but as Patrick Harpur tells us in the opening of this book, these are not topics for respectable discussion. Intellectually they’re shunned, relegated to the idle conversations and the popular beliefs of “ordinary people”. Yet here too, we find certain of these things to be ‘in vogue’ while others are ‘out’.

Talk of the Faerie, for example, at least outside of the West of Ireland, might get you laughed at, while it’s odds on we all have a compelling ghost story or two to tell and will solicit from our listener a rapt attention, even if neither of us believes in ghosts. Strange that, don’t you think?

Me? I still have a fondness for the nostalgia of the Faerie, but I put that down to my Celtic ancestry. Then again belief in the objective reality of angels is widespread in the United States, but far less so in Europe. As for those poor old fairies, they seem antiquated now, replaced by talk of flying saucers and aliens which in turn seem suspiciously contemporaneous with our own development of space technology and powerful weaponry.

What this suggests is there’s a cultural dimension to anomalous phenomena, and it is to this that Patrick Harpur draws our attention. But rather than seeking to prove or disprove the existence of such things, he tells us such an obsession is to miss the point, that indeed to become embroiled with the ins and outs, say of flying saucers, or crop circles, is to follow a path of ever decreasing circles, one in which the daemonic will have a field day with your emotions, and even your sanity. Instead, he says, the importance lies at a deeper level, in the realms of  the collective psyche, and it’s only when we attain such a transcendent perspective do we see patterns emerging, that the bewildering multiplicity of the Forteana themselves are all expressions of the same thing, indicative of a breaking through of the ‘Daemonic’ into waking reality.

Harpur uses the term Daemonic here in the purely psychological sense, meaning a constellation of apparently autonomous psychical or ‘imaginative’ energy, and not to be confused with ‘Demonic’ in the more religious sense, meaning something entirely malevolent. In other words the Daemons and their associated Fortean manifestations are figments of the imagination, but this is not to dismiss them as unreal, because people are always reporting things they cannot explain. The problem, says Harpur, is our understanding of and our respect for the power of the human imagination.

We all possess an imagination, but this is built upon a foundation of the collective imagination of our culture, which is bounded and shaped by its traditions and by its myths. But, says Harpur, the myths themselves arise from a deeper layer still, one that has its own reality, independent of whether we can ‘imagine’ it or not, or believe in it or not, and it’s from this place the Forteana – the Daemons – arise to beguile and at times frighten us.

The idea of a ‘non-literal’, purely imaginary reality is a difficult one to grasp. The ego must reject it, for even if it were to exist, it would seem, from its reported manifestations, to be a very chaotic place, totally unhelpful to our rational and scientific enterprise, so we had better shun it, demonise it, or society will surely fall apart. But in the same way as when we suppress troublesome thoughts they come back at us as neuroses, so too shunning the Daemonic causes it to break through and disturb the smooth running of our rational lives. In this way the Daemons, manifesting as Forteana, can be viewed as a kind of collective neurosis.

In order to understand this better, Harpur takes us back to the lessons of Greek myth, which, in a nut-shell comes down to having a respect for the independent reality of an imaginary realm as described in stories of the interrelations between a pantheon of Daemonic deities and their various goings on, also of an ‘otherworld’, the place the soul journeys to after death, or nightly in dreams.

These realms exist, says Harpur, but not literally so, not objectively, yet if we deny them in ourselves, or collectively as a society, the Daemonic will find ways of challenging the smugness of our preconceptions regarding the true nature of that reality. Things will go bump in the night, we will see flying saucers, and the most extraordinary crop circles will come pepper our growing crops every summer, and we will fall out endlessly over whether it’s men with rollers doing it, or some other mysterious agency.

Contrary to popular belief, those most inclined to flights of imaginative fancy are least likely to be doorstepped by the supernatural. To exercise the imagination, for example in the pursuit of the creative arts, say writing or painting, seems sufficient to propitiate the Daemons and keep them on our side. On the other hand, it is the hard headed refuseniks with blunted imaginations the Daemons are more likely to tease by revealing themselves in whatever forms they can borrow from the collective psyche. A healthier approach then is for us to give such things some headroom, grant them the courtesy of a little respect, even if we do not entirely believe in them.

As with all Harpur’s books, I found this one a hugely enlightening read. It is a deeply thought, seminal thesis and lays the ground for his later and similarly themed “Philosopher’s Secret Fire – A History of the Imagination”. It has a foundation in Jungian psychology, Romanticism and Myth, all of which makes for fascinating reading, and for further reading if you’re so inclined. But if you’re hung up on any one topic of the supernatural in particular, seeking to winkle out concrete proof of its objective reality, the book is unlikely to satisfy you.

Indeed by telling you supernatural events are essentially imaginary, you may be so indignant you’ll miss the more profound message regarding the subtle reality of the imaginal realm itself. You’ll miss the core insight that the difference between the literal and the non-literal is at times not so easily discerned, that the one sometimes bleeds through into the other, and the proper place for a human being, psychologically speaking, is with our head in both camps, then we can tell the difference, discern perhaps a glimmer of meaning in it, and hopefully live as we should.

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