|
The History of Fire Ritual in Asia |
 |
 |
 |
© Maarten Elout 2006
The Heavens and the Earth travailed,
There travailed also the purple sea,
The travail held
The red reed stalk in the sea.
Through the hollow of the reed stalk a smoke rose,
Through the hollow of the reed stalk a flame rose
And out of the flame ran forth a youth.
He had hair of fire,
He had a beard of flame,
And his eyes were suns.
This is the song of the birth of Vahagn, the fire God from Armenian mythology . Born out of a reed stalk after having traveled both earth and sea, the song refers to a practice that predates even the time when man made his first fire. A technology that survives to this date among but a few indigenous tribes in the jungles of Asia and South America, this ancient song captures in words the practice of maintenance and transportation of perpetual fire. Originally caught from a wildfire sparked by lightening perhaps, a designated member of the tribe carries carefully wrapped glowing embers from the village's hearth fire as these nomads travel to new lands. This handling of perpetual fire has ever since been ritualized, as has the later uses of fire as a domestic source and means of communicating with the Gods.
When Aryan nomads migrated into the valley of the Ganges and introduced their fire cult in the 2nd millennium BC - one that seems to have been common amongst all Indo-European peoples - it was received into an existing indigenous cult of which unfortunately no records survive. It is therefor difficult to assess how the two interacted and eventually merged to become the Vedic ritual tradition some 500 years later. The fact that the Aryan migration predates by far even the compilation of the earliest Vedas gives ample weight to the belief that the pre-historic fire cults have their roots in and developed from an earth based shamanic practice. An argument sustained by surviving present day shamanic practices in Central Asia and ceremonies within Tibetan and Japanese Tantric Buddhism wherein fire ritual, mountain worship, communion with deities and unseen forces and asceticism still walk hand in hand.
Once the Aryan nomads had settled in the Indian region the culture, its religious pantheon and the rituals developed into a more complex and elaborate structure, giving birth to the Vedic Tradition. An altar made out of brick, set within a religious space or temple, replaced the portable altar and village fireplace at the center of their once movable dwellings. As part of the development of the Vedic rites, the shape of the altars used for the fire rituals became more complex and the ceremonies highly stylized. The refinement of its religious expression eventually resulted in a separation of the rituals of a domestic nature (grhya rites) that are performed by the householder himself, from the more elaborate priestly ceremonies (srauta rites) that are only performed by professional priests. This ensured the Brahmins already firm grip on society and added to the ever-growing complexity of the Vedic rites and body of sacred texts, and its expanding influence in the region.
The priestly srauta rites make use of three different kind of fires: a householder's fire at the West of the ritual space (round hearth), a fire that is home to the ancestors and evil spirits in the South (semi-circular hearth), and a fire dedicated to the Gods in the East (square hearth). Some suggest that these three shapes correspond with the earth, the atmosphere between earth and the overarching heavens, and the four-directioned sky. One of the most basic srauta rites that belongs to the sacrificial offering practices is the Agni Hotra fire ritual. In it an offering of ghee (clarified butter) and rice is made to a small fire of dried cow dung, accompanied by specific chants and prayers.
Agni, the God of fire
The God of fire Agni, Indra's twin, is found at the base of the Vedic sacrificial rituals serving a twofold function in the rites, being both the purifier and conveyer of the oblations made to the Gods. Agni is related to other Indo-European fire Gods as: Atar (Avesan) and the before mentioned Vahagn (Armenian), who are both masculine. Agni also relates to the feminine deities of the hearth fire in ancient Greece and Rome . In the Vedic tradition Agni is associated with three kinds of fire: the domestic & ritual fires, which are under human control, the solar fire, and lightening and thus sparked wildfires ànd rainstorms. Here the element of water in the form of rainstorms is also attributed to the God of fire.
In a second Armenian tradition of a more shamanic nature predating the rise of the Vedas there is another reference of the alchemic relationship between the fire and water. Here fire, the feminine aspect, when being extinguished in ritual is thought of as the sister of water, the masculine aspect, being welcomed into the arms of her brother. In the fire rituals of Tantric Buddhism water is used as an offering to the deity and a purifier of the mouth of the deity, hearth and practitioner. And in the big fire rituals of Japanese Shugendo the monks and priests are wont to throw buckets of water onto the burning pile to release the steam that will carry the prayers to the heavens.
In the East Agni is often depicted as a being with a butter smeared face, wild hair, swift tongues, sharpened jaws and golden teeth, riding on a chariot pulled by red horses leaving a blackened trail behind them. In the Vishnu Purana the essence of Agni is captured in the following story :
Legend relates that one day Bhrigu cursed Agni. A woman named Puloma was betrothed to a demon, and Bhrigu seeing she was beautiful fell in love with her and, after marrying her according to Vedic rites, secretly abducted her. But thanks to Agni's information the demon discovered the place where the young woman promised to him was hidden, and brought her back to his dwelling. Furious with Agni for helping the demon, Bhrigu cursed him saying: "Henceforth thou shalt eat of all things." Agni demanded of Bhrigu the reason for his curse since he had only told the demon the truth. He pointed out that if a man is questioned and tells a lie he is cast to hell, along with seven generations of his ancestors and seven generations of his children. Moreover, the man who fails to give information is equally guilty. And Agni went on to say: "I too can hurl curses but I respect the Brahmans and I control my anger. In truth I am the mouth of the gods and of the ancestors. When clarified butter is offered them, they receive it thanks to me, in their mouth, so how can you tell me to eat all things?" Hearing these words, Bhrigu agreed to change his curse and said: "As the sun purifies all Nature with his light and heat, so Agni shall purify everything which enters his flames." (my emphasis)
With the spreading of Hinduism throughout most of South East Asia and Indonesia (±1500 BC >), the Vedic fire ritual merged with many different indigenous religious practices, forming a unique attribute to South East Asia's religious diversity. At present fire rituals with Vedic roots can be found in Cambodia, Vietnam, Malaysia, Sri Lanka, Indonesia and Bali, of which some include firewalking.
On the wings of Buddhism
With the development of Buddhism from the 5th century BC onwards the ritual use of fire, is dispensed throughout Central Asia essentially as part of the expansion of the Mahayana tradition in this region. Known as the Great Vehicle, the influence of esoteric Mahayana Buddhism stretches primarily from India all the way through Central Asia into Japan, whereas exoteric Hinayana Buddhism, known as the Small Vehicle, evolves more generally into South East Asia. The first waves of the Buddha's teachings reach beyond the Indian region into China in the 1st century BC, South East Asia from the 2nd century AD, Korea & Japan in the 6th century and Tibet in the 8th century AD.
The earliest indication of the use of fire in ritual within the Buddhist tradition is from an early third century AD Chinese translation of a sutra . This is during the period known for the development of 'mixed' Buddhist Tantra in India, which spans from the 2nd century until the 6th century AD.
One of the main characteristics of Tantric Buddhist ritual is the importance placed on the inner practice, which emphasizes the unity of the deity and the practitioner and the complete alignment of the three mysteries of body (ritual action, asana , mudras etc), speech (dharanis , mantras , invocations etc) and mind (visualizations, mandalas ). During the fire ritual the practitioner visualizes the mouth of the deity, the mouth of the altar hearth and his own mouth as one, the ceremony being the vehicle for the inner realization of unification with the deity to take place.
It is within the Tantric Buddhist tradition that fire ritual further evolves in Central Asia. In the 8th century it is introduced into Tibet when Padmasambhava travels the Silk Road through what is now Afghanistan into the high Tibetan plateau. He founds the Nyingma School of Vajrayana Buddhism, incorporating some of the existing nature based Bon religion and so ultimately replacing it as the official state religion. In the early 9th century KoBo Daishi Kukai founds the Shingon School in Japan, successfully incorporating native Shinto religion and the Shugendo tradition of mountain worship and asceticism. The practice of firewalking that can be found in both Buddhist schools is part of the big seasonal fire rituals and is thought to stem from the more shamanic and indigenous elements. Both the Tibetan and Japanese schools practice the same four kinds of fire rituals and are the sole Buddhist ambassadors of the ancient fire practices of Aryan origin in Central Asia up to this day. Unfortunately no other Tantric Buddhist tradition survives on the mainland due to the many political upheavals of which the recent communist revolution was probably the most devastating to the region's cultural and religious depth and diversity.
Since the dawn of time the peoples of Central Asia have used fire in their rituals. From its shamanic origins to Vedic tradition and Buddhist Tantra, fire has been used to offer, to make sacrifice, to please the Gods, to invoke unseen forces and to identify and unite with beneficial deities. Some of the ancient traditions and their rituals are still alive today: from big fire rituals in Sri Lanka, purification rituals in India to Tantric ceremonies that include the ancient practice of firewalking in Tibet and Japan. Throughout time and into the present fire continues to be a vessel for humanity to connect to and align with a higher source. Or as Agni stated:
"In truth I am the mouth of the gods…"
Note:
This article is published here without the vital footnotes. The author offers his sincere apologies for the inconvenience. You can view and download the complete article in PDF format here.
Sources:
The Tantric Ritual of Japan - Richard Karl Payne, Aditya Prakshan, 1991
Armenian Mythology - Mardiros H. Ananikian, Cooper Square Publishers, 1964
Agni, The Vedic Ritual of the Fire Altar - Frits Staal, Asian Humanities Press, 1983
The Hindu Religious Tradition - T. Hopkins, Dickenson Publishing Company, 1971
New Larousse Encyclopedia of Mythology, Hamlyn Publishing groups, 1995
The Buddhist Conquest of China - E. Zurcher, E.J. Brill, 1972
The Catalpa Bow - Carmen Blacker, George Allen & Unwin, 1975
A Religious Study of the Mount Haguro Sect of Shugendo - H. Byron Earhart, Sophia University, 1970
Shamanism - Mircea Eliade, Princeton University Press, 1964 |
|
The History of Firewalking |
|
|
|
© Peggy Dylan
Fire worship practiced as a rite of purification, healing, initiation and transcendence has been a thread in the cultural tapestry of our planet. Many tribal people had, or have, rituals and ceremonies to honor the sacred aspect of fire, honoring its gifts and acknowledging its power. Fire worship and firewalking has nourished and warmed the human spirit since the dawning of mankind, today firewalking has evolved into a powerful tool for self-realization and empowerment.
Many of the natural environments of our planet are dependent on the cleansing and purifying aspects of fire. Wildfires clear the way for new growth, which many animal and plant species depend on for survival. Just as the planet requires fire for renewal so does the human spirit, as we are always intrinsically connected with this earth from which we grew. Our relationship to fire is as old as the human race. Recent evidence suggests that Australopithecus controlled fire nearly a million and half years ago.
The beginnings of firewalking are lost in the annals of history, but we do know that Africa, often considered the birthplace of mankind, has a long history of firewalking and fire dancing. The African-born Hindus walk on fire regularly as part of important religious festivals and !Kung Bushmen of the Kalahari desert have firewalked since their tribal beginnings. The !Kung use fire in their powerful healing ceremonies.
In 1977, anthropologist Laurens van der Post published an account of his travels to Africa to study the !Kung and was astonished when witness to their healing fire dances. And, Richard Katz, a Harvard Psychologist reports that the !Kung use the fire to heat up their energy, which they call n/um :
“Dancers will go in the fire, walk in it, put their heads in it, pick up the coals and rub them over their hands and body... when the n/um (or energy) in the body is boiling and as hot as the fire, they will not be burned. As the n/um intensifies in the healers they experience an enhanced consciousness called !kia , during which they heal all those at the dance.“
In Bali, the mystical South Sea island, it is not the men who dance on the fire, but young girls. In India, Tibet, Sri Lanka, China, Japan and Argentina, to mention a few, people dance and walk, joyously, solemnly, exuberantly, or devotionally across fire. In the Hindu fire ceremony Agni Hotra, fire is used to purify the physical and spiritual atmosphere, and in Peru the flame is used to spiritually uplift participants in the fire-ceremony.
The oldest recorded firewalk was over 4000 years ago in India. Two Brahmin priests were competing to see who could walk further, one managed to do so and his feat was written down in the historical records of that time.
In a 17th century letter a Jesuit priest, Father Le Jeune, writes to his superior, telling of a healing firewalk he witnessed among the North American Indians. He reports of a sick woman walking through two or three hundred fires with bare legs and feet, not only without burning, but all the while complaining about the lack of heat she was feeling.
Some 30 years later, Father Marquette reported similar firewalks among the Ottawa Indians and Jonathan Carver writes in his 1802 book Travels in North America that one of the most astounding sights he saw was the parade of warriors who would:
“walk naked through a fire... with apparent immunity“.
Other North American Indians who were known to have shamanic traditions which included fire handling were the Fox, Menomini, Kere, Blackfeet and particularly the Zuni, who had, and some claim still have, a great fire fraternity. The Kahunas, or native priests of the Hawaiian Islands, had powerful practices of lava waking. All around this little globe people rely on their spiritual kinship with this dynamic element to bring them closer to their true nature and, through touching the fire of their spirit, feel renewed and healed.
Firewalking in Modern Times
I am often called the mother or originator of the firewalking movement. Given the history of firewalking, as practiced throughout recorded time on nearly every continent on the planet, that seems a rather unlikely title, quite like calling myself the mother of the human race because I have given birth to children.
What I will take credit for is bringing firewalking into the public eye and allowing it to re-emerge in Western culture as a practice for people who are exploring consciousness and personal power.
Through more than two decades of teaching firewalking and firewalk instructors in the United States and abroad I have had the honor of developing a modern comprehension of this ancient ritual and training others so this time-tested practice could also benefit the modern era.
Incorporating firewalking into my seminars and teaching began when I returned from a personal pilgrimage to India in 1981. The following spring I walked on fire for the first time with Tolly Burkan. I realized immediately what a powerful tool firewalking could be in a seminar setting if truly explored and developed.
At the time I was introduced to firewalking it was sometimes used as a surprise beginning to small weekend retreats where the participants were asked to keep it secret after taking part in the event. In these early settings, much to the shock of his group, Tolly would whip off his socks and shoes after singing around a campfire and quickly cross the coals.
The entire "teaching" of how to walk on fire I witnessed back then amounted to 9 words "do what I do and you won't get burned" ...and a smile. Modern firewalking has come a long way since then!
Because of the quality and emphasis on safety in modern firewalking, when asked about the birth of the modern firewalking movement, I hesitate to reply that Tolly trained me to firewalk. A more equable answer is that both Tolly and I were "shown" firewalking but we created the seed of a powerful seminar built around this ancient ritual together.
In the beginning we combined tools from both of our backgrounds to create the first large public workshops. We developed the training for firewalk instructors two years later and formed a somewhat fiery, short-lived but productive partnership that lasted four years.
I had been leading workshops internationally and had developed the Spiritual Reality Training, a weeklong intensive, which later was to become the base of our Firewalk Instructor's Training. The first Firewalk Instructor's Training was held in 1984. In 1984 I also incorporated my company, SUNDOOR. Tolly and I dissolved our partnership in 1986 and he retired from teaching public firewalking and firewalk instructors until the turn of the century.
In 2004 SUNDOOR celebrated its 20th birthday.
The memories of the early beginnings of modern firewalking, the experimentation, research and exploration that we undertook in the early 80's is much cherished. We explored which woods were best, if one could walk on bark, how deep and long the coal-bed should be, and the ideal mental state people should be in when firewalking. The question we answered was how do we take this potentially dangerous activity and make it both safe and powerful for Western people?
Although those early years were difficult at times, those raw experiences provided the seed from which I developed the modern ritual, as it is known today, by continuing for these last two decades to explore and teach and train. Now as I teach with the support of my expert staff and Steve Brougher, my partner of 16 years by my side, the firewalk has matured into a true vehicle for transformation.
During the booming economics of the early nineties, the firewalk caught the attention of managers and corporations as a way to inspire creativity and empower visions of higher horizons in their employees. Corporations as diverse as Microsoft, Coca-Cola, American Express and Pierce-Waterhouse participated in firewalks led instructors, with great success. After the 11th of September 2001, I received an e-mail from an American Express employee in New York expressing her gratitude with the words “I don't know how we would have survived these last few weeks without the tools you gave us”. The American Express building was damaged in the catastrophe and they were at the heart of the disaster.
The firewalk was touching a new culture from small spiritual groups to thousands in corporate conferences. The firewalk as a tool for personal empowerment and a ritual for spiritual communion had been born in the West.
SUNDOOR's International Firewalking School has continued to grow. For nearly two decades my staff, the Master Firewalk Instructors, and I, have been training instructors around the planet. SUNDOOR now has firewalk instructors doing excellent work all over the globe and offices in numerous countries worldwide.
This organization that I began in the early 1980s has grown into a large international community that is not only the most experienced and wide-reaching school for firewalking, but is sponsoring a host of other exciting activities as well.
The name SUNDOOR comes from an Inuit teaching. Ancient myth says that there are seven doors to pass through on the path of spiritual development. The SUNDOOR is the seventh and final door on this journey to awakening. I had little idea of the beauty and transcendent power of the firewalk when I named my company. But in these years of witnessing thousands of people crossing the fire and using that experience as a portal to their spirit, I now know it was aptly named.
Through SUNDOOR I have attempted to keep the ancient heritage of firewalking pure in our courses. The experience people are having is truly remarkable. The firewalk is allowing people in western cultures to experience a depth of healing, inspiration and life altering change not usually available to us. Despite this I realize that we have only just begun to explore the fantastic potential of this ancient ritual and am truly excited to see where this ancient path of fire will lead us in the future.
I want to thank the following sources for their excellent material that I used in my research.
They are listed in the order in which I incorporate them within the article:
Susan Weber, "Sacred Flames", Science Digest, August 1982, p. 71. Herbert Thurston, "The Physical Phenomena of Mysticism", Chicago: Henry Regnery, 1952. Jim Doherty, "Hot Feat: Firewalkers of the World", Science Digest, August 1982, pp. 369-384. Jonathan Sternfield, "Firewalk: The Psychology of Physical Immunity", Stockbridge: Berkshire House, 1992. Laurens van der Post, "The Lost World of the Kalahari".New York: Harcourt Brace Joanvanovich, 1977. Richard Katz, "Boiling Energy: Community Healing Among the Kalihari Kung", Cambridge: Harvard University Press, 1982.
Peggy Dylan is often referred to as the driving force behind the contemporary firewalking movement. She is the founder/director of SUNDOOR, an international foundation devoted to exploring and teaching excellence in the field of human potential. This article may be reproduced in its entirety without permission of the author. |
|
Fiery Articles
