Thinking of Black Lives Mattering


I have something to say about “black lives matter”, but my words aren’t those which carry the political voice, and are rather more apolitical. Nevertheless I believe that the life of every person holds intrinsic value, and when the infrastructure of how human society organized itself, was practicing a negative discrimination against persons of any specific distinct appearance, such as we witness towards persons with dark skin, that the structure and functions of the forms of organization in use were fundamentally flawed. I have pale skin, and I state this only to be honest about having been raised in a world of relative privilege. I also receive an Australian Centrelink Disability Pension for a Post Traumatic Stress condition, and in my 49 years of life, have held a paid job for around 4 years altogether. Between 2002 and 2015, I associated much within the community of indigenous australian socialization patterns, in accordance with minimal experience at a Corroboree in 1988, of an acculturative practice binding me into indigenous Kinship. By associating with persons darker than myself, I am acutely aware of the practices of discrimination by the Australian Nation State, and also aware that such discrimination can and did extend to paler persons carrying an internal indigenous identification belief. Yet with paler skin, and the accent of a privileged upbringing, the discrimination by the Nation State, plays out somewhat differently.

I have this perspective of our racial differences, that we find how different we are from one another, only by externally exaggerating our similarities, and we find how similar we are, by externally exaggerating difference. Thus I want to explain a little of what the difference is as I understand. People with darker skin than my own, tend to see more of the images which exist in the ether, not as often visible to people with paler skin. Images which can be collectively witnessed. Thus with pale skin, we tend not to form cultures which acknowledge those images, while darker persons tend to find a way to collectively acknowledge such images, whether or not they live in a culture which enables such acknowledgement within safety restraints around dangerous imagery. When people with darker skin are imposed upon to live within cultural restraints defined by persons with paler skin, they can wind up existing in a set of acculturative practices, which deigns to acknowledge their witness, and labelled as insane and/or criminal. Without the safety restraints of the cultures developed in the social contexts of dark skin people’s communities, the images it is possible to collectively witness, tend to be less acculturative in nature, and more detrimental psychologically. Thus it can become only too easy for paler persons to actively propose an advantage to be gained by framing darker persons as those with criminal intent, and then engagement in such a practice, might further seem to provoke the evidence of their proposition. There is thus a necessity that the belief I hold of darker persons seeing more of the “unseen” world, is made more overtly explicable, otherwise I could seem to be only causing what I assert.

My further understanding, is that darker skin receives more purple seifrot and mana, while paler skin receives more yellow seifrot and mana. Paler skin is thus more active in asserting the shape of the purple in accord with the yellow, while darker skin is more active in asserting the repetitive pattern of the yellow, in accord with the purple. Thus if we paler persons were to pursue the goal of gaining by the oppression of darker persons, our world does indeed become far far more dangerous, through the repetitions of yellow mana forming into solid matter, in the patterns we had pursued blaming upon darker persons. I often think about what this means, by contrasting and comparing the examples of the USA and Australia, since I am an Australian and bombarded as we all are here, by American media.

Australia is widely accused of racism. We tend to provoke any tendency to racist points of view in one another, and sort of tolerate racist organisations like the One Nation Party, as though entirely a joke by which we need tolerate our own internal hatred of ourselves. We expose any inherent racism in a way by which we are open to becoming accused as the perpetrators of that. Indigenous Australians with darker skin are the same, in how they provoke dislike of paler skin into exposing itself, and then find the ability to tolerate that among themselves as an embarrassment. America is trying rather, as Americans will need to according to their culture being different from Australian culture, to openly assert how to avoid being racist. Yet in America it is a more dangerous society in general. No doubt the larger division between the wealthy and the poor, was the greater cause of the greater danger. Yet how racial difference as a social phenomenon interacts with divisions between wealth and poverty, can be revealing of cultural norms. Americans tend to group together, among groups in which any cultural differences are being sustained. Neighbourhoods are more likely to be overtly predominantly of one race or culture. Whereas in Australia we have a social expectation of the assimilation of migrants. Once I even heard a few drunk indigenous youths, yelling out abusively towards African migrant youths, “speak English, youse live in Australia now”. Obviously the indigenous youths felt somewhat threatened by hearing a language they did not understand, but the point I am making, is that it is a cultural norm within indigenous society in Australia, that we need find a way to blend in, and simultaneously make individual motives open and plainly revealed. We thus become a more tolerant society, in my belief, although I am open to letting Americans try to prove me wrong. Especially since I think it is an insideous evil that the One Nation party even exist.

I want to relate a lesson I learned myself, over quite some many years, so as to illustrate why we folks with pale skin, need value the lives of folks with dark skin. To begin at the beginning, in 1969, when learning to speak, I had an ABC book which read “N is for nigger” and showed a picture of a dark looking man. One day, still a baby, I saw and indigenous man walk past our house, and I pointed and said “nigger”, much to the dismay and embarrassment of my mother. I became admonished, and felt bereft of the usual praise I had become accustomed to receiving for saying a new word. The lesson thus burned into me as my first ever error in this world, and I did not make the same error again. Later, age nineteen, I had the unusual experience of attending a Corroboree make by hundreds of traditional indigenous australians, and I felt simultaneously: thoroughly observed until my every shameful self concept became detected; tolerated and honoured; and privileged to be present experiencing an event which few australians with pale skin are able to experience. Soon after I joined a political group seeking to advocate an anti-racist point of view, and continued to advocate for white support of black power politics also when living in London. Then, in my early twenties, studying anthropology at university, I became faced with having to write an essay, in the topic of a question I selected, about sanctions in traditionally oriented indigenous society.

By then I had become thoroughly socialised into a false belief in the need to positively discriminate too far, as if even bad men with dark skin, are more good than good men with pale skin. As I wrote my essay about sanctions in traditional indigenous society, I had to change my point of view, realising that, in the ignorance of youth, I had adopted an opinion that indigenous society had no need for sanctions because the crimes all belonged to the invading society, as if no crime had existed in Australia prior to 1788. As if indigenous racial appearance denotes a greater internal self discipline as an inherent fact. In fact, after changing the direction of my essay when I had read enough to know of the evidence of indigenous wrongdoers needing indigenous social sanctions, I had still a long way to go to shift an opinion I had erroneously developed.

On the whole, despite the fact of 90% of the indigenous folks who I have met, having been at one time or another incarcerated in an australian prison, I am able to express that I find indigenous people to be generally more inclined to obey the law, than non-indigenous people are. The majority of indigenous people I know, are at least equally inclined to obey the law, as I am in the high standard of law obedience expected of myself by my mother and father. I got brought up in an extremely strict family, and did not think of us as indicative of how paler skin tends to be. Yet simultaneously, if I were to have continued to assume that indigenous people inherently have greater self discipline than folk with paler skin like myself, I could have found myself in danger, as if asserting that I was the most likely criminally minded person whenever associating myself with darker persons than myself.

Eventually I read a book named Beelzebub’s Tales To His Grandson, by Georges Ivanovitch Gurdjieff, which defines the tradition of initiatory ritual, as having a starting time in one place with one man, who through another two hundred men, spread intiatory rituals in various forms, all over the world. And I found myself believing that the still contemporary initiatory rites of passage of traditionally oriented indigenous australians, belong within that exact unbroken tradition. A tradition in which it is believed, that initiation is necessary because all of us inhabit a carnal body which can be weak and susceptible to corrupt thinking, unless initiated into an understanding of the nature of fear. Only thereafter my reading, and containing my own fears for myself, could I begin to assert my presence among persons with dark skin inclusive of the initiated. Understanding that all of us, regardless of appearance and ethnicity, have an inherent weakness of flesh which we need gain the upper hand over. Without acknowledging the role of initiatory rites of passage, I had become anti-racist to an extent detrimental for social inclusion within an indigenous society who maintain such rites of passage.

By now I have the understanding, that if I internally downgrade my own status, because of having pale skin, and place dark skin on a pedestal, all I am engaging with was a weak inclination in uninitiated folks with dark skin, towards taking an easy ride at my expense, and eventually detrimentally for us all. Actually I still believe that a greater percentage of indigenous australians are more law abiding than of non-indigenous australians, and that this is now explicable as a result of the original initiatory tradition of genuine rites of passage, which enable a reduction in overall fear in a society. I have also had encounters with indigenous men with darker skin than I have, who had spent too long incarcerated in prison, and were gradually through many years becoming more and more corrupt in their thinking about their own society. I have met dark indigenous men whose initial initiation was difficult because of the fact that later in life they spent time in prison in a social context in which intiatory rites of passage were being falsified. Worse still I happen to know an indigenous man who was an overt proponent of the need for all of his community to experience his anal rape as if that qualified as an initiatory practice. I have heard an academic on National Indigenous Television, speaking about what a huge and grave social embarrassment it was when he learned about how youths were wanting to go to prison so as to become initiated by the false means of gaol house rape.

Yes I agree that black lives matter, as equally as white lives matter, as all human life matters, as the whole bio-diversity matters. And I also find it to be, that if we paler persons were to continue to discriminate against darker person than ourselves, we can only cause that the world around us ourselves, becomes more and more dangerous, within the exact pattern of how we discriminated. Thus we need all immediately collectively stop presuming we have any idea at all about what it is like living the life of a person with darker skin than our own is. Yet we also need avoid joining in with discrimination against our own particular racial appearance, since that practice can tend towards engagement with the false practice of criminal acts feigning being an initiation. Black lives matter enough as that we need find ourselves capable of learning to understand how the original tradition of initiatory rites of passage, will always enable every life to matter more, and harbour fear less.

You will likely have realised of my writing, that in being apolitical I am avoiding of the words “black” and “white”. The reason behind this, is only in small part because various shades of brown and pinkish tan might be more accurate. Moreso I am avoiding of the criminal notions of blackness and whiteness, by which those who wanted a criminal concept of a black identity, have taken over many of our thoughts about what “black power”, and “black consciousness” is. I ought here assert what it is not going to ever be proven to be. In that the concepts of blackness and whiteness, have two distinctly opposing patterns within criminal minds, and neither fully accurate. One pattern of “black” asserts that blackness lies, but in being honest about being a liar, had more integrity than “white”, which eventually loses by its own assertion of itself existing as if in honesty. The other pattern asserts that “white” can in fact sustain honesty and integrity, but might from time to time rely upon the “black” who supply support from below. Both patterns become abused and abusive, as if either blackness or whiteness of internal identity, and/or, of skin appearance or clothing appearance or house paint and Art work, could ultimately define the fact of whether a person is telling the truth or lying in any given moment. But in one pattern black lies and white doesn’t and in the other pattern white lies and black doesn’t, and in both patterns if within any criminality, “doesn’t” most often will mean “doesn’t need expose itself lying”, but might actually be honest.

As a teenager I read the Autobiography of Malcom X, and all my concepts of how black power and black consciousness are about the way paler persons have manipulated darker persons to our own detriment, can be sourced to thinking I developed in the company of folks darker than myself, always thinking from a starting point in that reading and the Islamic assertion of different needs in different biology. At the outset of my thinking, a High School English teacher who had placed the Autobiography of Malcom X on a list of compusory reading in short course of studying Black American Literature, wanted to tell us all, after forcing us read Malcom X, that he was wrong. I argued with her and won the point that since we only have the experience of our pale skin, we can’t know that dark skin isn’t more different from ourselves than as we expect. But what I had taken to heart, is that darker skin is more enabling of the understanding that when anybody blames others for their own errors, that act of blame will always work out to the detriment of the person who caste the blame. Perhaps this is why folk with darker skin maybe more likely, all across the world, to have sustained initiatory rites of passage. Of course that being stated, I ought also assert that there is another understanding, significant also within learning the knowledge of intiatory rituals, in which paler skin is also an advantage, but a different kind of advantage.

Thus my short essay here becomes all the more a reference to the fact that initiatory rites of passage might be still carrying a critical social function in our world. Many more people all the time are finding that their use of psychedelics, even recreationally, will be capable of enabling aspects of intiates know how. And perhaps as you read you will be curious as to what I know. I know enough to know not to reveal all I know, at least without not knowing how the carnal body of readers is so far proving capable of absorbing information and accepting the real truth apart from any extraneous statements, as I tend to often make. Not lies but potentially misleading avoidance of the exact point of fact. Perhaps the only point being that I have already used enough words.

Nevertheless, just in case anybody is especially curious in a positive way; And all the more just in case anybody was fearful of having become incalcated into a falsification of initiation’s privilege, I will reveal here a little part of the whole set of knowledge. Point one, the first fact, which always ought be asserted in the real original traditions, is that death is only ever, and always, in all circumstances, accidental. Now you might want to object already at the outset, by citing examples of suicide. But the tradition carries nevertheless, since we don’t actually know, in cases of deaths which were an apparent suicide, with suicide notes as evidence, we don’t know that the victim of their own fear, did not hope to fail. And we do know of many failed suicide attempts as well. We know it is not an easy act to achieve. We know that many who attempt, wind up expressing a self belief that they were only attention seeking. So what if the attention seekers, who intended to fail, were the only successful suicides. We don’t, and can’t ever really know. And so the point is retained, that to believe in one’s own eventual passing out of this world being by accident, is a more useful belief. By accident there were those who imagined otherwise, and were attempting to assert otherwise. The traditional belief, is that just as the Moon once began attached to the Earth, as a part of this our home, and then when Moon separated from Earth, the separation occurred prematurely, before Earth’s atomosphere had matured enough to be stable, and that is also why a series of other events occurred, such as ice ages, and the deserts forming when the equator shifted. It was all a terrible accident, and is the original cause of every death. All by accident.

Not until I know you are accepting that single point, is it conscionable to reveal very much more. There are other aspects of intiatory knowledge, which can further be considered in preparation however. For example, the fact that our human carnal/physical bodies are weak, and feel temptation, and need to develop stronger self discipline, is the same as the fact of original sin, and is the reason we need initiation before learning certain knowledge of what happens when accidents overtake our life. Also we need learn in preparation for initiatory rites of passage, that our thought processes have become inept, due in large part to the same accidents. Too many accidents of mind have happened at Earth, for our thinking to be proper to our humanity. Thinking is after all, as collective as is experience shared. Thoughts are no more than a string of thought associations, often defined by sequences of experiences. Thus if ever our experiences were erroneous, with accidental jolts into negative consequences lacking justice, then similarly our thinking is likely to have become erroneous. However, our feelings retain better consistency and accuracy.

Thus via intuitive sensibility, and in intelligence carried through the Astral body rather than Spirit body, (Astral body being the subtle body of emotion, often confused with Spirit, and also named body Kesdjan, and also named the conscience as distinct from conscious), we may still be making more accurate choices for ourselves than is possible by thinking overly much. So now the task we all face every day, is to follow our conscience, as an innate feeling of right versus wrong in our every choice all the time. Only when we find ourselves having accommodated this lesson, of our need to follow our conscience, can an initiatory rite of passage succeed at lessening the overall capacity of the body to become afraid. Meanwhile, if we fear our death, and in knowing it will be painful we likely will fear that the process is inescapable, we can only fall afoul of ourselves into worsening the fear, thus worsening the process and its inherent painfulness. In fact fear and death were always the exact same phenomenon, and the initiatory ritual, when accurately achieved, is what will convince the carnal/physical body of that similitude between being the same phenomenon. And the clincher here, is that in every moment, the more we dwell upon such facts, the worse the inevitable outcome, whilst if we simply swallow that what be inevitable be inevitable, and find for ourselves the means to dwell in more positive minded thinking, we become less afraid. And now that I have written this much, am I not also obliged to ensure you readers will in fact soon enough accept the way into your own initiatory rite of passage can be found? Perhaps not even as I am capable of causing via homeopathy, neither via the means of the men of the deserts of Central Australia, perhaps through your own use of a psychedelic it will happen if that is your intent and mindset, and in your environmental setting you place any reminder of your intent. Perhaps it will happen through your dreams, by the means by which indigenous men can “Sing” any other person into any given understanding. Perhaps you will just jump into a large enough body of water, as that you go under unexpectedly for a long enough moment as that it will be alike the Baptism in which so many Christians imitate the Baptism John the Baptist gave Jesus.  And yet without comprehending the original lesson is a splash of water upon an infant’s head going to be enough?

Black lives matter, because all of life matters, and us paler skin folks can as ill afford forget that fact, as afford forget our own paler skin lives are alive. Hopefully as alive as those with darker skin than our own. And might we in life now find, that if we slip more easily into finding fault with those darker than ourselves, it is because we more readily slip into inhabiting the fear of not knowing what we fear. Yet thus, is it not our strength that we accept the truth more readily in the same moment of our witness of evidence of what we had feared. Just as darker folk accept more readily the truth of why to avoid blaming others. Two sides of the same lesson to be learned.