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Getting Back to Paradise, part 2: Reading the Transition Signals

Apocalypse of light

“The peasant doesn’t cross himself until he hears the thunder.”

In bringing this series to a conclusion with this and my next two blog posts, I will share excerpts from the closing chapters of Richard Heinberg’s MEMORIES and VISIONS of PARADISE.  But before I do, I would like to share some uplifting words my friend and favorite poet Don Hynes sent to me a few days ago, as they resonate with the theme of my current considerations.

THE PROGRESSION

After the fall, which was a planetary solar progression as much as human, moving through a cloud where our current reality became possible, the Atlantean manipulations were fatal death-like steps for humanity and the planet. The trauma of those nightmares is in the genetic memory of the human race and the trajectory of that epoch was downward, from the downfall of the Lemurian priesthood through Atlantean science-abused wars to the caveman, cannibalism and the following centuries of darkness and struggle. 

We are now passing through a very similar time of genetic manipulation, of atomic and biological warfare, and are in a subconscious way re-experiencing the ancient trauma along with the current horror. However, despite the obvious implications that our current trajectory is likewise downward, thinking of this as an historic and metaphorical “V,” my sense is that we are currently passing out of the cloud where our current reality became possible, as Uranda and many mystics forecast, into the clear sky and open heaven of the seven dimensional reality. We are on the upward stroke of the V, not the downward, and so my/our word to the people is FEAR NOT as we pass through this time of collective Gethsemane in our return to the Garden.

We Pass Through Nightmares
 
There are places we enter
at the peril of our planet,
dark chambers 
where manipulation 
of life itself becomes
the deadly fascination.
What was once horror,
now scientific reality,
barely stirs
our deadened senses,
”because we can”
the blanketing rationale
for behaviors unspeakable.
We’ve been here before
and it ended badly.
Contrary to the logic
of linear progression
we pass through nightmares,
remembering and feeling
what was once left behind
and now rushes past
as we ride the currents
of disease and terror,
of compassion beyond measure
into our new place
in the universe.  —Don Hynes

 

Don’s words are a clarion call to sanity and for an about-face retreat from our mad drive toward extinction — touchstone words to keep on hand as the transitional pressure gets more and more compressed, as it will.  The birthing of a new world is in process and the contractions are beginning to be closer and more intense.  It’s time to breathe deeply and exhale expectantly as we labor in love for the truth of life on our home among the stars. 

READING THE SIGNALS

Richard Heinberg has been very active in the environmental movement since the 1980’s. He has written several books on climate and clean energy issues, including The Party is Over: Oil War and the Fate of Industrial Societies —  AFTERBURN: Society Beyond Fossil Fuel — Our Renewable Future: Laying the Path for One Hundred Percent Clean Energy — and his latest work The End of Growth, in which he examines how the expansionary trajectory of industrial civilization is colliding with non-negotiable natural limits. 

In the following excerpt, Richard takes a hard and sobering look at the shadows cast by coming events, the symptoms of mankind’s abuse of the earth’s generosity.  Keep in mind that this was written some forty years ago.  Since then climate and energy issues have gained greater attention as the environment continues to deteriorate further and time runs out on the implementation of viable solutions. His and other authors’ warnings having gone unheeded, Richard’s optimism about our future has diminished considerably. 

(For a rather sobering update on where we have come over the last several decades, you may wish to view — at a later time — Michael Moore’s recently-released film PLANET OF THE HUMANS, an hour-and-forty-minute documentary on the present state of our world and our ill-placed hope in biomass, wind turbans and solar panels; well worth watching.)

And now, without further ado, here’s an excerpt from chapter 12, “To Get Back to the Garden.

Warnings from the Collective Unconscious

When we diverge from the way we were designed to function, Nature sends warning signals. For example, when we eat foods we are unable to digest, our stomachs rebel; when we use our limbs in ways in which they were not designed to be used, our muscles and bones protest. When we do such things habitually over time, we are likely to receive not only external signals in the form of pain, accidents, or disease, but we may also receive internal signals. Such signals may take the form of nightmares and premonitions through which the body’s own unconscious wisdom attempts to alert us and to influence our behavior.

If this is true for us individually, perhaps it is also true for human­ kind collectively — that is, if humanity is ignoring an innate paradisal design (by envisioning and working toward a world characterized by artificiality, separateness, and the suppression of Nature), then we should expect to be receiving both external and internal warnings. On the collective level, such external warning signs might take the form of war, environmental degradation, famine, or plague; internal warn­ing signs might appear as widely occurring visions of apocalyptic events.

As Norman Cohn showed in The Pursuit of the Millennium, apoca­lyptic visions have tended to appear in profusion during historical periods of political and religious oppression, social upheaval, war, and pestilence. The Hebrew prophets lived in an age of defeat and captiv­ity; Jesus lived at the height of the decadent and oppressive Roman Empire; and medieval millenarian movements seemed always to flour­ish in places and times of unusual hardship. We see the same associa­tion of apocalyptic vision with societal stress among tribal peoples: in North America, Africa, and the Pacific islands, new spiritual movements that have arisen during the last century in response to the onslaught of civilization have invariably been prophetic and millenarian in character. 

There are many reasons for thinking that contemporary Western civilization is approaching a period of maximum divergence from the paradisal ideal. Instead of simplicity, innocence, and the ability to work in harmony with natural processes, industrial civilization values sophistication, abstraction, the concentration of wealth, and the complete subjugation of Nature. These values have not appeared suddenly or recently; rather, they can be traced back to the beginnings of civilization itself. But we do seem to be witnessing the culmination of their influence. And as we actualize the ultimate implications of long-term trends leading toward the centralization of social power, the technological domination of Nature, and the fragmentation of human consciousness, we find ourselves on what appears to be a collision course with a deeper reality.

We see external warning signals appearing everywhere around us. We hear, for example, of the death of thousands of lakes and forests from the effects of acid rain. As the thinning of the ozone layer creates an epidemic of skin cancer, we simultaneously discover that a greenhouse effect — created by the carbon dioxide released from the burning of fossil fuels — is altering global weather patterns. We hear of the disappearance of tens of thousands of species as the result of the clear-cutting of rain forests, and of the loss of millions of tons of irreplaceable topsoil due to modern mechanized agricultural practices. These and other warning signals portend catastrophes of truly apocalyptic dimensions, catastrophes that can be averted only if immediate steps are taken to change our fundamental relationship with the natural environment. 

At the same time, we are seeing an unprecedented eruption of what could be interpreted as internal, psychic warning signals. The past two decades have seen burgeoning numbers of people turn to millenarian fundamentalism for a sense of meaning and purpose. Christian fundamentalists look toward the imminent end of the world, the destruction of unbelievers, and the restoration of an earthly Para­dise characterized by all the qualities of the original Eden — peace, happiness, and, above all, the opportunity to dwell in the immediate presence of the Lord.

But while fundamentalist millenarianism draws upon apocalyptic scriptural visions from eras past, we are also surrounded by fresh and original prophetic utterances. The classic apocalyptic scenario — a final battle between the forces of good and evil, followed by the advent of a restored condition of peace and beatitude — appears, for example, in numerous science-fiction plots and in the psychic predictions of Edgar Cayce and the “channelers” of the 1980s. Moreover, near-death experiences are making their own contribution to what amounts to a contemporary explosion of apocalyptic prophecy. 

While conducting his NDE studies, Kenneth Ring began to hear reports of prophetic visions (PVs) of humanity’s future, and he de­cided to collect and compare them. Ring found that PVs seem to occur most frequently during core NDEs, and that there is an “impressive similarity” among the visions. In Heading toward Omega, Ring summa­rizes the common elements of the classic PV:

There is, first of all, a sense of having total knowledge, but specifically one is aware of seeing the entirety of the earth’s evolution and history, from the beginning to the end of time. The future scenario, however, is usually of short duration, seldom extending much beyond the beginning of the twenty-first century. The individuals report that in this decade there will be an increasing incidence of earthquakes, volcanic activity, and generally massive geophysical changes. There will be resultant disturbances in weather patterns and food supplies. The world economic system will collapse, and the possibility of nuclear war or accident is very great (respondents are not agreed on whether a nuclear catastrophe will occur). All of these events are transi­tional rather than ultimate, however, and they will be followed by a new era in human history marked by human brotherhood, universal love, and world peace. Though many will die, the earth will live.

Ring then quotes several PV reports. The following is from a woman whose near-death experience occurred in 1967: 

The vision of the future I received during my near-death experi­ence was one of tremendous upheaval in the world as a result of our general ignorance of the “true” reality. I was informed that mankind was breaking the laws of the universe and as a result of this would suffer. This suffering was not due to the vengeance of an indignant God but rather like the pain one might suffer as a result of arrogantly defying the law of gravity. It was to be an inevitable educational cleansing of the earth that would creep up on its inhabitants, who would try to hide blindly in the institutions of law, science, and religion. Mankind, I was told, was being consumed by the cancers of arrogance, materialism, racism, chauvinism, and separatist thinking. I saw sense turning to nonsense, and calamity, in the end, turning to providence.  

At the end of this general period of transition, mankind was to be “born anew,” with a new sense of its place in the universe.  The birth process, however, as in all the kingdoms, was exqui­sitely painful. Mankind would emerge humbled yet educated, peaceful, and, at last, unified.

Ring attempted to find a rational explanation for the remarkably consistent patterns of imagery in the PVs he had collected. Could these experiences be projections of unconscious fears? Or, perhaps, do individuals who perceive themselves as dying somehow generalize the experience as being “the death of the world”? Ring found both of these explanations unconvincing: Why not a greater variety of global-future scenarios? The PVs are just too consistent to be personal projections.  Could they, then, be eruptions of unconscious Jungian archetypes?

Ring found this explanation more plausible, but he was still uncom­fortable with the specificity and paranormal character of PVs. After examining all of the explanations he could devise, Ring found himself left with the interpretation the NDErs themselves insist upon: that PV’s are in fact exactly what they seem to be: inspired prophe­cies of future events.  

If this is the case, why is humanity propelling itself toward a cataclysmic day of reckoning? Ring invokes a sobering metaphor: he suggests that humanity is approaching — and subconsciously preparing for — a collective near-death experience. As we noted earlier, NDErs almost invariably undergo a sudden and radical restructuring of values. A typical comment is this: “My interest in material wealth and greed for possessions was replaced by a thirst for spiritual understanding and a passionate desire to see world conditions improve.”

Throughout history, moral reformers have sought to inspire hu­manity to change its collective values and to regain its sense of the sacred. Despite occasional and temporary successes, such exhortations have generally been ignored. We seem convinced that greed and aggression are constants, restrainable only by the force of law. But Ring’s hypothesis implies that human nature, when it comes face to face with annihilation, may dissolve to reveal a deeper and more profound nature, one that has been hidden for millennia behind the veil of the human ego. 

The Russians have a saying: “The peasant doesn’t cross himself until he hears the thunder.” That is, people tend to make basic changes in attitude and behavior only when their backs are to the wall. This observation seems as true for society as a whole as it is for individuals. Often, only a crisis will awaken us to the results of a destructive habit. In the case of late-twentieth-century humanity, the habitual behavior (and the potential awakening) is at a critical level and underlies all of our social, economic, scientific, and political realities. This crisis amounts to far more than just a serious inconvenience, or even a catastrophe on the scale of the Great Depression or the two world wars. Religious prophets and scientific futurists alike envision what amounts to the end of our entire way of life, and, conceivably — in the event of an all-out nuclear conflict or the irreversible destruction of the environment — the death of the human race itself. 

We recall the prophecies of the tribal peoples concerning a Great Purification, which will cleanse the world of human depravity but will also reunite Heaven and Earth, ushering in a new age of spirituality and light. Is this what we are all unconsciously laboring to bring about?

Yes — and with a large “critical mass” of humanity, that labor is conscious and deliberate, done with joy and a sense of mission and purpose; truly a labor of love.  Apocalypse means revelation.  Every death is an apocalypse of light — only the light is revealed in the invisible realms. What is needed is an apocalypse of light in the visible realms — as above so below — on earth as it is in heaven.  I see this occurring as this pandemic brings out the best of the human spirit. May it continue long after the crisis is over. 

I leave you with this tidbit of common-sense wisdom: “Like the proverbial bar of soap when squeezed, looking downward we go down; looking upward we go up.”  So, remember to look up when the squeeze is on.  Until my next post,

Be love. Be loved    

Anthony

I think you will find solace in this video clip.  “Death is not an end-point. It’s a transformation moment.” 

 

Planetary Archetypes . . . . . . . . . . Man in a Cosmic Context

Out beyond ideas of wrongdoing and rightdoing there is a field. I’ll meet you there. When the soul lies down in that grass the world is too full to talk about….  Rumi

Thank you, Rumi, for your rumination. The world is indeed too full to talk about, so I will simply write about it.  In this series, I’ve been considering the history of archetypes and its parallel evolution with that of human consciousness. The source of my research is Richard Tarnas’ epic book COSMOS AND PSYCHE, which I am finding incredibly fascinating and enlightening a read and study.  

In the previous post I shared Tarnas’ research into the history and evolution of the concept of archetypes and how human consciousness has evolved with it, as though the archetypes and human psyche are intimately blended and impacted by one another. (It may well be that the human psyche itself is the originator of the concept of archetypes.)  In this post, I will share the planetary aspects of the author’s perspective gained in his exhaustive and detailed research.

Listen to the Message of the Planets Aligned

It is not by happenstance that this material has come into my hands just prior to the time of the current planetary alignment, which will end on February 20th, two days before this post will be published. My consciousness is attuned to the energetic messages being transmitted to Earth at this pivotal and chaotic time when the most powerful person in man’s world is about to be chosen by the citizens of the United States of America—who are divided amongst themselves with fear and hatred governing hearts and minds. There is an encoded message for us in the music streaming from these aligned spheres, and one message I am hearing is

“Nothing is wrong. Everything matters. Let not your hearts be troubled. Let love fill them and radiate without concern for results.” 

As I write, I am aware that some of my readers may not have space in their minds and hearts to think and care much about these cosmic events. There is so much to keep up and deal with in our lives these days. And with one’s “nose up against the grindstone,” so-to-speak, one is understandably oblivious to the larger drama of life taking place in the cosmic context.  I say this not in judgment or criticism but with compassion for the busy human state. For reasons that are emerging even as I write, these larger events taking place in our cosmic habitat have projected themselves into my consciousness for consideration at this time.  So I will indulge them and give them due consideration—and I do welcome and appreciate comments and feedback from my readership, which fluctuates up and down with the subject matter.  Currently it’s up, so I’ll keep moving with this consideration—the next one already presenting itself in the back of my mind and having something to do with myths and memories of Paradise.  Hmm, sounds inviting.

Asking your forbearance, I burden you once again with an excerpt from COSMOS AND PSYCHE for your consideration and, hopefully, your edification and intellectual pleasure.  My mind loves to be engaged by truth—not that what follows is true at all levels, as there is always a higher truth.  This author writes from a higher level of consciousness than simply scientific and mental. It’s his spiritual perspectives, which he shares amidst all the astronomical and astrological data, that draws me to his writings—and to sharing them here. (Emphasis mine) 

PLANETARY ARCHETYPES

The astrological thesis as developed within the Platonic-Jungian lineage holds that these complex, multidimensional archetypes governing the forms of human experience are intelligibly connected with the planets and their movements in the heavens. This association is observable in a constant coincidence between specific planetary alignments and specific archetypally patterned phenomena in human affairs. . . . It does not appear to be accurate to say that astrologers have in essence arbitrarily used the mythological stories of the ancients about the gods Jupiter, Saturn, Venus, Mars, Mercury, and the rest to project symbolic meaning onto the planets, which are in actuality merely neutral material bodies without intrinsic significance [I cannot agree with Tarnas here, as all material forms, especially the planets, have spiritual, or vibrational, significance.] Rather, a considerable body of evidence suggests that the movements of the planets named Jupiter, Saturn, Venus, Mars, and Mercury tend to coincide with patterns of human experience that closely resemble the character of those planets’ mythical counterparts. That is, the astrologer’s insight, perhaps intuitive and divinatory in its ancient origins, appears to be fundamentally an empirical one. This empiricism is given context and meaning by a mythic, archetypal perspective, a perspective that the planetary correlations seem to support and illustrate with remarkable consistency. The nature of these correlations presents to the astrological researcher what appears to be an orchestrated synthesis combining the precision of mathematical astronomy with the psychological complexity of the archetypal imagination, a synthesis whose sources seemingly exist a priori within the fabric of the universe.

Here is where the distinction between the ancient philosophical (Platonic) and the modern psychological (earlier Jungian) conceptions of archetypes becomes especially relevant.  Whereas the original Jungian archetypes were primarily considered to be the basic formal principles of the human psyche, the original Platonic archetypes were regarded as the essential principles of reality itself, rooted in the very nature of the cosmos.  What separated these two views was the long development of Western thought that gradually differentiated a meaning-giving human subject from a neutral objective world, thereby locating the source of any universal principles of meaning exclusively within the human psyche. Integrating these two views (much as Jung began to do in his final years under the influence of synchronicities), contemporary astrology suggests that archetypes possess a reality that is both objective and subjective, one that informs both outer cosmos and inner human psyche, “as above, so below.” 

In effect, planetary archetypes are considered to be both “Jungian” (psychological) and “Platonic” (metaphysical) in nature: universal essences or forms at once intrinsic to and independent of the human mind, that not only endure as timeless universals but are also co-creatively enacted and recursively affected through human participation. And they are regarded as functioning in something like a Pythagorean-Platonic cosmic setting, i.e., in a cosmos pervasively integrated through the workings of a universal intelligence and creative principle. What distinguishes the contemporary astrological view is the additional factor of human co-creative participation in the concrete expressions of this creative principle, with the human being recognized as itself a potentially autonomous embodiment of the cosmos and its creative power and intelligence. 

In Jungian terms, the astrological evidence suggests that the collective unconscious is ultimately embedded in the macrocosm itself, with the planetary motions a synchronistic reflection of the unfolding archetypal dynamics of human experience. In Platonic terms, astrology affirms the existence of an anima mundi informing the cosmos, a world soul in which the human psyche participates as a microcosm of the whole. Finally, the Platonic, Jungian, and astrological understandings of archetypes are all complexly linked, both historically and conceptually, to the archetypal structures, narratives, and figures of ancient myth. Thus [Joseph] Campbell’s famous dictum: 

It would not be too much to say that myth is the secret opening through which the inexhaustible energies of the cosmos pour into human cultural manifestation. 

. . . .  For conceptual clarity, then, when we consider the meaning and character of each planetary archetype in the following chapters, it will be useful to understand these principles in three different senses: in the Homeric sense as a primordial deity and mythic figure; in the Platonic sense as a cosmic and metaphysical principle; and in the Jungian sense as a psychological principle (with its Kantian and Freudian background)—-with all of these associated with a specific planet.

For example, the archetype of Venus can be approached on the Homeric level as the Greek mythic figure of Aphrodite, the goddess of beauty and love, the Mesopotamian Ishtar, the Roman Venus. On the Platonic level Venus can be understood in terms of the metaphysical principle of Eros and the Beautiful. And on the Jungian level Venus can be viewed as the psychological tendency to perceive, desire, create, or in some other way experience beauty and love, to attract and be attracted, to seek harmony and aesthetic or sensuous pleasure, to engage in artistic activity and in romantic and social relations. These different levels or senses are distinguished here only to suggest the inherent complexity of arche­types, which must be formulated not as literal concretely definable entities but rather as dynamic potentialities and essences of meaning that cannot be localized or restricted to a specific dimension.

Finally, alongside this essential multidimensionality of archetypes is their equally essential multivalence. The Saturn archetype can express itself as judgment but also as old age, as tradition but also as oppression, as time but also as mortality, as depression but also as discipline, as gravity in the sense of heaviness and weight but also as gravity in the sense of seriousness and dignity. Thus Jung:

The ground principles, the archai, of the unconscious are indescribable because of their wealth of reference, although in themselves recognizable. The discriminating intellect naturally keeps on trying to establish their singleness of meaning and thus misses the essential point; for what we can above all establish as the one thing consistent with their nature is their manifold meaning, their almost limitless wealth of reference, which makes any unilateral formulation impossible.

This discussion is directly relevant to the outcome of our earlier consideration of free will and determinism in astrology. If I may summarize that thesis in a single statement: It seems to be specifically the multivalent potentiality that is intrinsic to the planetary archetypes—their dynamic indeterminacy—that opens up ontological space for the human being’s full co-creative participation in the unfolding of individual life, history, and the cosmic process. It is just this combi­nation of archetypal multivalence and an autonomous participatory self that engenders the possibility of a genuinely open universe. The resulting cosmological metastructure is still Pythagorean-Platonic in essential ways, but the relationship of the human self and the cosmic principles has undergone a metamorphosis that fully reflects and integrates the enormous modern and postmodern developments.

Our philosophical understanding of archetypes, our scientific understanding of the cosmos, and our psychological understanding of the self have all undergone a profound evolution in the course of history, and they have done so in complexly interconnected ways at each stage in this development. Our experience of all these has evolved, century by century, and thus our theories have as well.

Theories abound in the mind-made world, but they only tend to confuse rather than clarify understanding. The questions I ask are: “Who is it that is trying to understand? And what self?”  It seems that the self who is looking IS the self who are trying to “psychologically” understand.  However, as we know, a state cannot observe itself.  I am reminded of words attributed to Saint Francis:  “What you are looking for is who is looking.”

There is one final excerpt I wish to share from Richard Tarnas’ book in which he speaks to where we are now in the 21st century relative to a century-long planetary configuration.  I think you will enjoy his take on the archetypal profile presently at play in the human psyche shaping human behavior and global events.

In the next series I will do my best to offer clarification and enlightenment from a higher perspective. Until then, I greet you in Rumi’s field “beyond ideas of wrongdoing and rightdoing.” 

Be love. Be loved.

Anthony

Email: tpal70@gmail.com

 

 

 

 

 

Archetypes, Gods and Planets and The Evolution of Consciousness

“The earth is the LORD’S, and the fullness thereof: the world and they that dwell therein. For he hath founded it upon the seas, and established it upon the floods.” (Psalm 24)

The Heart Nebula

Our conscious presence in a cosmic context has been more vividly and visually brought to our awareness, as well as recalled to remembrance, by pictures of the vast cosmos made with the Hubble Telescope and shared with the world by our tenaciously adventurous astronomers who keep peering deeper and deeper into the “dark space” around us. 

What they have brought to us is virtually overwhelming, certainly unfathomable. The greater wonder of it all, however, is our ability to take it all into our consciousness through our very tiny eyes and our very tiny brains. This speaks to the largeness of our Being and our shared Consciousness. We are truly Gods in the midst of Creation enjoying what We have co-created with the Great Spirit Creator, the Lord God and heavenly King, whose Earth it is, “and the fullness thereof, the world and they that dwell therein.” 

ARCHETYPES, GODS AND PLANETS

With that inspirational preface, I will continue from where I left off in my previous post with a consideration of the nature of archetypes and their planetary associations as explored by cultural historian and philosopher Richard Tarnas in his epic work COSMOS AND PSYCHE.

[A graduate of Harvard University and Saybrook Institute, Tarnas is also author of The Passion Of The Western Mind, currently holding professorship of philosophy and cultural history at the California Institute of Integral Studies in San Francisco, where he founded the graduate program in Philosophy, Cosmology, and Consciousness, and at Pacifica Graduate Institute in Santa Barbara.]

As we were considering, archetypes in Greek mythology were gods and goddesses who were enshrined by heavenly bodies, such as planets and constellations. As the Greek mind evolved out of “myth to reason,” archetypes lost their divinity with Plato’s philosophical mentality: (Emphasis mine)

Plato gave to the archetypal perspective its clas­sic metaphysical formulation. In the Platonic view, archetypes–the Ideas or Forms–are absolute essences that transcend the empirical world yet give the world its form and meaning. They are timeless universals that serve as the fundamental reality informing every concrete particular. Something is beautiful pre­cisely to the extent that the archetype of Beauty is present in it. Or, described from a different viewpoint, something is beautiful precisely to the extent that it participates in the archetype of Beauty. For Plato, direct knowledge of these Forms or Ideas is regarded as the spiritual goal of the philosopher and the intel­lectual passion of the scientist.

In turn, Plato’s student and successor Aristotle brought to the concept of universal forms a more empiricist approach, one supported by a rationalism whose spirit of logical analysis was secular rather than spiritual and epiphanic. In the Aristotelian perspective, the forms lost their numinosity but gained a new recog­nition of their dynamic and teleological character as concretely embodied in the empirical world and processes of life. For Aristotle, the universal forms primarily exist in things, not above or beyond them. Moreover, they not only give form and essential qualities to concrete particulars but also dynamically transmute them from within, from potentiality to actuality and maturity, as the acorn gradually metamorphoses into the oak tree, the embryo into the mature organism, a young girl into a woman. The organism is drawn forward by the form to a realization of its inherent potential, just as a work of art is actualized by the artist guided by the form in the artist’s mind. Matter is an intrinsic susceptibility to form, an un­qualified openness to being configured and dynamically realized through form….

The Aristotelian form thus serves both as an indwelling impulse that orders and moves development and as the intelligible structure of a thing, its inner nature, that which makes it what it is, its essence. For Aristotle as for Plato, form is the principle by which something can be known, its essence recognized, its universal character distinguished within its particular embodiment.

The idea of archetypal or universal forms then underwent a number of important developments in the later classical, medieval and Renaissance periods.” It became the focus of one of the central and most sustained debates of Scholastic philosophy, “the problem of universals,” a controversy that both reflected and mediated the evolution of Western thought as the focus of intelligible reality gradually shifted from the transcendent to the immanent, from the universal to the particular, and ultimately from the divinely given archetypal Form (eidos) to the humanly constructed general name (nomina) after a final efflorescence in the philosophy and art of the High Renaissance. The concept of archetypes gradually retreated and then virtually disappeared with the modern rise of nominalist philosophy and empiricist science. The archetypal perspective remained vital principally in the arts, in classical and mythological studies, and in Romanticism, as a kind of archaic afterglow. Confined to the subjective realm of interior meaning by the dominant Enlightenment world view, it continued in this form latent in the modern sensibility. The radiant ascent and dominance of modern reason coincided precisely with the eclipse of the archetypal vision.

The concept of archetypes evolved further over the decades, which Tarnas details further. I will conclude with his summary of its evolutionary journey: 

It was not until the turn of the twentieth century that the concept of archetypes, foreshadowed by Nietzsche’s vision of the Dionysian and Apollonian principles shaping human culture, underwent an unexpected renascence. The immediate matrix of its rebirth was the empirical discoveries of depth psychology, first with Freud’s formulations of the Oedipus complex, Eros and Thanatos, ego, id, and superego (a “powerful mythology,” as Wittgenstein called psychoanalysis), then in an expanded, fully articulated form with the work of Jung and archetypal psychology. Jung, as we have seen, drawing on Kant’s critical epistemology and Freud’s instinct theory yet going beyond both, described archetypes as autonomous primordial forms in the psyche that structure and impel all human experience and behavior. In his last formulations influenced by his research on synchronicities, Jung came to regard archetypes as expressions not only of a collective unconscious shared by all human beings but also of a larger matrix of being and meaning that informs and encompasses both the physical world and the human psyche….

Finally, further developments of the archetypal perspective emerged in the postmodern period, not only in post-Jungian psychology but in other fields such as anthropology; mythology, religious studies, philosophy of science, linguistic analysis, phenomenology, process philosophy, and feminist scholarship. Advances in understanding the role of paradigms, symbols, and metaphors in shaping human experience and cognition brought new dimensions to the archetypal understanding. In the crucible of postmodern thought, the concept of archetypes was elaborated and critiqued, refined through the deconstruction of rigidly essentialist “false universals” and cultural stereotypes, and enriched through an increased awareness of archetypes’ fluid, evolving, multivalent, and participatory nature. Reflecting many of the above influences, James Hillman sums up the archetypal perspective in depth psychology:

Let us then imagine archetypes as the deepest patterns of psychic functioning, the roots of the soul governing the perspectives we have of ourselves and the world. They are the axiomatic, self-evident images to which psychic life and our theories about it ever return …. There are many other metaphors for describing them: immaterial potentials of structure, like invisible crystals in solution or forms in plants that suddenly show forth under certain conditions; patterns of instinctual behavior like those in animals that direct actions along unswerving paths; the genres and topoi in literature; the recurring typicalities in history; the basic syndromes in psychiatry; the paradigmatic thought models in science; the worldwide figures, rituals, and relationships in anthropology.

But one thing is absolutely essential to the notion of archetypes: their emotional possessive effect, their bedazzlement of consciousness so that it becomes blind to its own stance. By setting up a universe which tends to hold everything we do, see, and say in the sway of its cosmos, an archetype is best comparable with a God. And Gods, religions sometimes say, are less accessible to the senses and to the intellect than they are to the imaginative vision and emotion of the soul. They are cosmic perspectives in which the soul participates. They are the lords of its realms of being, the patterns for its mimesis. The soul cannot be, except in one of their patterns. All psychic reality is governed by one or another archetypal fantasy, given sanction by a God. I cannot but be in them. 

There is no place without Gods and no activity that does not enact them. Every fantasy, every experience has its archetypal reason. There is nothing that does not belong to one God or another.

Archetypes thus can be understood and described in many ways, and much of the history of Western thought has evolved and revolved around this very issue. For our present purposes, we can define an archetype as a universal prin­ciple or force that affects–impels, structures, permeates–the human psyche and the world of human experience on many levels. One can think of them in mythic terms as gods and goddesses (or what Blake called “the Immortals”), in Platonic terms as transcendent first principles and numinous Ideas, or in Aris­totelian terms as immanent universals and dynamic indwelling forms. One can approach them in a Kantian mode as a priori categories of perception and cogni­tion, in Schopenhauerian terms as the universal essences of life embodied in great works of art, or in the Nietzschean manner as primordial principles sym­bolizing basic cultural tendencies and modes of being. In the twentieth-century context, one can conceive of them in Husserlian terms as essential structures of human experience, in Wittgensteinian terms as linguistic family resemblances linking disparate but overlapping particulars, in Whiteheadian terms as eternal objects and pure potentialities whose ingression informs the unfolding process of reality, or in Kuhnian terms as underlying paradigmatic structures that shape scientific understanding and research. Finally, with depth psychology, one can approach them in the Freudian mode as primordial instincts impelling and structuring biological and psychological processes, or in the Jungian manner as fundamental formal principles of the human psyche, universal expressions of a collective unconscious and, ultimately, of the unus mundus.

The Evolution of Human Consciousness

I bring this consideration of archetypes and the evolution of their meaning to the human experience of life on planet Earth forward for the overview it provides of the evolution of human consciousness and how we human beings viewed the larger cosmic context in which we live and have our being. For one thing, how we have desperately sought out God and our origins in the external world, hoping to find both “lo here or lo there.”  

Finally, after all these decades, our consciousness has evolved sufficiently to bring to our awareness the awakening realization that the “image and likeness of God” is within us and is who and what we are.  The Archetype of all archetypes is the Light from which all things are made. I love this passage from The Gospel of Thomas:

Jesus said: “The images are revealed to people. The light within them is hidden in the image of the Father’s light. He will be revealed. His image is hidden in the light. . . .  You are pleased when you see your own likeness. When you see your images that came into being before you did, immortal, invisible images, how much can you bear?” 

The Archetype of Man is God, is Spirit, and is hidden in the Light of Love. Our Sun is the origin of the light that encompasses Earth and all the planets. In that light is the essence, the Truth, that makes all things created what they are, what their purpose is in the larger Design, and how they function as integral and essential parts in the One Whole.  As the current planetary alignment draws to a close in six day on February 20th, let us let Love be the Archetypal Spirit that moves us forward as we co-create the New Earth.  

I will conclude this series with my next post. Until then,

Be Love. Be loved.

Happy Valentine’s Day !

Anthony

tpal70@gmail.com

Our Cymatic Universe: Shaped by “The Music of the Spheres”

“If you wish to understand the universe, think of energy, frequency and vibration.” –Tesla

As those who follow my blog know, I encompass many aspects and areas of life on planet Earth. Lately I’ve been exploring the heavens and cosmic influence of the planets upon human consciousness and behavior, having recently read Richard Tarnas’s epic book COSMOS AND PSYCHE — Intimations of a New World View, in which he examines the impact of planetary alignments and their archetypal influence on human consciousness and historical events.  In this post, I will share my thoughts on how this influence works on the basis of acoustic cymatics, the shaping of matter by sound vibrations.  Let me first define and demonstrate what cymatics is.

Our Cymatic Universe

Cymatics is the science of sound made visible. It is based on the principle that when sound encounters a membrane such as your skin or the surface of water, it imprints an invisible pattern of energy. In other words, the periodic vibrations in the sound sample are converted and become periodic water ripples, creating beautiful geometric patterns that reveal the once invisible realm of sound. If we could see the sounds around us with our eyes we would see myriads of holographic bubbles, each with a kaleidoscopic-like pattern on its surface. (John Stuart Reed)

Below is a picture graphic of cymatic images created by sounds, specifically the first octave of twelve piano notes with which all of our music here in the West is composed. (Right click on the image to open in a new tab for magnified viewing.) 

For a real treat, click on this link for a five-minute demonstration of cymatics created by music: https://www.youtube.com/watch?v=n_e-vhGbqFQ

In my book ATTUNEMENT WITH SACRED SOUND–The Magical Use of Sound in Energy Work and Healing, there’s an entire section devoted to this topic. (For a copy of my book, send me your request by email. Price with local postage is $40.)

Sound Bubbles

Vibrations move out from their source in all directions. The picture below, along with this excerpt from my book, demonstrate and describes this phenomenon.

The term “sound wave” tends to create in the mind’s eye an image of a wave of sound, rather like a water ripple, moving vibrations of air molecules toward your ear in a wave-like motion when, in reality, sound does not propagate as a wave but moves out from its source spherically with one small part of the sphere’s leading edge reaching your ear. According to acoustic physics researcher, John Stuart Reid, all sounds that humans hear propagate in this way. He calls these spheres “sound bubbles” and they carry the sound by contracting and expanding according to its pitch (if it is a musical sound) or its frequency. The violin bubble image (above) demonstrates this principle graphically, illustrating a musical note emerging from a violin. (More about John Stuart Reid’s work can be found at his website, Cymascope.com. 

Causality and Correlation

Richard Tarnas queries the causality and correlations in his research, asking how planetary alignments impact our psyche? What is the nature of the medium by which their influence is transmitted? (Highlights mine)

In the modern era, with the dominant Cartesian-Newtonian paradigm in the background of all thought and discourse on the subject, considerable confusion has been produced by the conventional scientific attempt to interpret—and thus reject the possibility of—astrological correspondences within a modern mecha­nistic cosmological framework. In effect, the Cartesian-Newtonian standpoint led to a single simple question that, within its framework, was regarded as decisive for the issue of astrology’s validity: How can the planets influence events on the Earth if no physical forces have been observed that could cause those events ?  . . . . To a great extent the question of physi­cal planetary influence reflected the residual strength of materialist and mechanistic assumptions in contemporary scientific thought, even after the conceptual shifts introduced by quantum physics. Physical forces represented the only kind of relationship that could be imagined to exist between celestial bodies and hu­man life. This approach to astrology also, less obviously, reflected certain lingering literalist and mechanistic tendencies in the astrological tradition itself that made it vulnerable to a reductionist critique after the ancient Ptolemaic-Aristotelian cosmology was rejected and replaced by Newtonian science. Above all, how­ever, the modern dismissal of astrology reflected the virtually universal modern conviction that the cosmos was disenchanted.

Given the nature of the evidence now known, it is difficult to imagine any physical factor that could serve as the ultimate source or medium of the observed astrological correlations. At least on the basis of the principal categories of data I have examined, it seems to me highly unlikely that the planets send out physical emanations, like electromagnetic radiation, that causally influence events in human life in a mechanistic way so as to produce the observed correlations. The range of correspondences between planetary positions and human existence is just too vast and multidimensional—too manifestly ordered by structures of meaning, too suggestive of creative intelligence, too vividly informed by aes­thetic patterning, too metaphorically multivalent, too experientially complex and nuanced, and too responsive to human participatory inflection—to be explained by straightforward material factors alone. Given as well the consistent nature of correlations involving the Sun, the Moon, and all the planets of the solar system from Mercury and Venus to Neptune and Pluto, irrespective of their size or dis­tance from Earth, any causal factor resembling gravitational influence seems to be equally improbable.

I believe that a more plausible and comprehensive explanation of the avail­able evidence would rest on a conception of the universe as a fundamentally and irreducibly interconnected whole, informed by creative intelligence and pervaded by patterns of meaning and order that extend through every level, and that are expressed through a constant correspondence between astronomical events and human events. Such a view is concisely reflected in the Hermetic axiom “as above, so below,” which describes a universe all of whose parts and dimensions are integrated into an intelligible whole. In the perspective I am suggesting here, reflecting the dominant trend in contemporary astrological theory, the planets do not “cause” specific events any more than the hands on a clock “cause” a specific time. Rather, the planetary positions are indicative of the cosmic state of archetypal dynamics at that time. The words of Plotinus, the most influential philoso­pher of later classical antiquity, speak directly to this understanding:

The stars are like letters which inscribe themselves at every moment in the sky. … Everything in the world is full of signs …. All events are co­ordinated. . . . All things depend on each other; as has been said, “Everything breathes together.”

I resonate with his perspective. As one reads through Tarnas’s book, one is made aware of the progressive changes in human consciousness and the developments of civilizations, one development leading to another from century to century in perfect sequence and synchronicity with repeating cycles of planetary alignments.  We have been moved along the path of evolution by a Universal Intelligence, if you will, playing, upgrading and rewriting the “Music of the Spheres.”

The questions that arises in my mind are “What did Hermes imply when he envisioned the axiom ‘As above, so below’?”  Was he thinking only in terms of a physical universe, with the stars and planets “above” and the earth “below,” or was he envisioning a spiritual, vibrational causal dimension above this physical manifestation of a Divine order and harmony infusing and shaping the cosmos?  And is the enchantment of the universe inspired by the presence of a Divine Entity or merely by figments of human imagination projected upon the dark screen of outer space? Or perhaps a combination of both?

I envision a “unified field” of spirit clothed by form, of a Creator outfitted by Creation, bringing the inaudible Music of the Realms of Light into the audible realm of form, orchestrating and playing the “Music of the Spheres” upon the stars in the heavens and the planets orbiting our Star in the Milky Way Galaxy. 

Cymatic Archetypal Patterning

Here is my contribution to Richard Tarnas’s exhaustive research into the repetitive coincidences of planetary alignments and global events and human behavior . . . and, most significantly, human evolution.

Vibrational imprints upon the sea of human consciousness, produced by Zodiac constellations and planets in various configurations of alignment, may well be what give rise to the archetypal patterns of subtle energy that tend to shape human behavior and historical events, both personal and social—all on the basis of the principle of resonance.

As is demonstrated in the cymatic graphics above, sound, vibrations, energy, when impacting the sea of the collective consciousness of humanity, create kaleidoscopic-like patterned ripples that activate certain archetypal characteristics, their light side as well as their shadow side, which shape and manifest in global events, as well as in individuals born under specific “zodiacal signs” during specific planetary alignments. Their lives and life’s work alter the course of history and move humanity forward in the ongoing cycles of evolution and transformation. All that has gone before has brought us to this moment in time and space in our evolution. The hand of God is firmly upon these cycles. The Tone is sounding at its source in our Sun moving out to create resonant vibrations in all the planets. When they align, their collective vibrations and combined “music” bring about changes in the cymatic pattern on the surface of the human consciousness and consequently in human behavior; changes in our Earth and in all life on the planet.  Our Universe is shaped by the Tone sounding in the Music of the Spheres.

Notice I did not say “predetermine” or “predestine” human behavior, but only “shape.” There is still free will and personal choice in our determinations and behavior, a topic I will entertain shortly in another post.

Evolution Driven by Sound Vibrations

Evolution is in the hands of Divine Providence who sets forth the “ordinances of heaven.” How the ordinances of heaven are “set in the earth” is on the basis of vibrations, sound, the “Music of the Spheres,” as mathematical physicist Pythagoras described the orchestral symphony of our Universe.

Space is Not a Silent Void

Space is full of sound. All of the Planets and Stars generate radio waves that can be reproduced as sound. Contrary to popular belief, Space is NOT a silent void, there is a lot going on that we cannot see. Some of the stars have beautiful voices, some of them are not so pleasant, but all this represents much more than we can imagine beyond Quantum Physics, so Please Enjoy and Acknowledge. (by JARI)

(The second half of this 18-minute video is a beautiful, uplifting visual and musical meditation on the “Music of the Spheres,” which I know you will enjoy. View it on your expanded screen with auxiliary speakers.)

 

The Missing Essential Link . . . Restored

However, it is more than sound by which the ordinances of heaven are set in the earth. From the Beginning, it has been ordained by the Divine Design of Man that the ordinances of heaven be set in the earth by way of Man’s Consciousness polarized upward in Divine Consciousness and in oneness with the Creator.  This essential link and interface between heaven and earth has been missing . . . until now.  We are awakening to our rightful place in the Divine Design for Man and our role in the Creative Process.  Human consciousness is once again becoming available to and engaged with the Creator of the New Heaven and the emerging New Earth.  A reminder of this Divine ordination has been handed down to us — as my friend noted in his letter featured in my previous post — in what is called “The Lord’s Prayer” by these oft-repeated words: “Thy will be done on earth as it is in heaven”— which will provide topic for a future post. Until my next post,

Be love. Be loved.

Anthony

tpal70@gmail.com

“Cosmos And Psyche” page 3 . . . Mazzaroth and Original Man

“Canst thou bring forth Mazzaroth in his season?” (Job)

In this series I am exploring the heavens and cosmic influence of the stars and planets upon human consciousness and behavior, sharing excerpts from Richard Tarnas’s book COSMOS AND PSYCHE — Intimations of a New World View.  I must acknowledge that the current alignment of five planets is having a noticeable impact on my mental and emotional realms. I’ve been experiencing what I would describe as the “Job syndrome” of disillusionment and discouragement, along with a deep sadness about the human condition, globally and especially here in America where we are so divided. On the plus side, cosmic energy is greatly intensified, accelerating the rhythms of transformation and ascension of consciousness. This alignment will last until February 20, 2020, so hold on to your seat. 

The Book of Job has been my favorite Old Testament read.  At a hauntingly deep level, I identify with the story or Job. From what I was taught in Bible class many years ago, Job was not a single individual but rather a people, a remnant of the inhabitants of Eden, who, in spite of much tribulation after leaving Paradise, Job continued to call upon the Lord. When the Lord did finally answer Job, it was “out of the whirlwind,” and his answer was in the manner of a reproach to Job and his three friends after much complaining, useless advice and arguments had passed between them:

“Who is this that darkeneth counsel by words without knowledge? Gird up now thy loins like a man; for I will demand of thee, and answer thou me. Where wast thou when I laid the foundations of the earth? declare, if thou hath understanding . . . Whereupon are the foundations thereof fastened; or who laid the cornerstone thereof; When the morning stars sang together and the sons of God shouted for joy?” 

These questions have haunted me over the years — like we’re supposed to know the answers to them, and the many questions that follow in this encounter between Job and the Lord . . . such as:

“Canst thou bind the sweet influences of Pleiades or loose the bands of Orion? Canst thou bring forth Mazzaroth in his season? or canst thou guide Arcturus with his sons? Knowest thou the ordinances of heaven? canst thou set the dominion thereof in the earth?” (Job 38:31-33)

The cosmos holds much history for Man to remember.  Job is/we are being queried and challenged in this passage about things relating to stars and constellations in the heavens.  Arcturus, for example, is a giant red star that travels around in the Milky Way Galaxy and enters our immediate neighborhood every nine-hundred years. It’s presently in the constellation of Bootes. I think of Arcturus as being a giant tuning fork that goes around tuning up his countless suns in the galaxy, similar to the violin and oboe used to tune up the orchestra before a performance. The Music of the Spheres is kept in tune and on Tone by Arcturus — my thoughts only of course. 

I’ve recently learned that the Hebrew word for the Zodiac is Mazzaroth, the original divine science of what has devolved into modern-day astrology; and the constellations of the Pleiades and Orion, that play pivotal roles in the steadfast positioning of our solar system in the galaxy, exert a magnetic gravitational influence on our sun and the entire solar system. 

Then there are questions about the natural world over which Man was given dominion; about animals he actually named, even created. Apparently Job had forgotten his role in God’s Creation, which is Man’s creation as well, and he was being cajoled and pushed by the Lord to remember and reconnect with his origins and with the Creator. 

Man at one time knew and engaged the Science of Mazzaroth. I spell “Man” with a capital M for a reason. Original Man, made in the image and likeness of God, has long been absent from Paradise. What we are today, and who we are in outer form, is a remnant of Original Man now fallen from grace and stature, disconnected from Divine Consciousness and from the natural world, itself being in a fallen state.

However, these outer forms are not who we are.  They are but vehicles for our incarnation as divine beings — “sons of God” who once “shouted for joy” when the “morning stars sang together.” Original Man is a spiritual being, made in the image and likeness of God, who is a spirit. These earthen forms are, by design and function, temples for the presence of the Spirit of God on earth. They are not Man. Man is a spiritual entity who is embodied by the entire solar system, as I considered in a previous post.

There’s obviously a lot more to this scenario and Biblical story than what has been handed down to us. However, this is far too controversial a subject for a blog. Suffice it to say there is another story in Genesis not being told by our Biblical scholars, perhaps not even recognized.

Along this line of thought, I received an interesting letter in response to my last post from a friend and fellow wayfarer, Peter Watson. With his permission, I will share it here, as he articulates essences that preempted where I was headed in this series. So, without further introduction, here is Peter’s letter:

Dear Tony, it is indeed a great pleasure, and a privilege to read and resonate with the thoughts of others in agreement.

Having been hoodwinked by the subtlety of the trickster, (and seen how others are blindly led, by patriotism, to commit atrocities of war), a thoughtful person becomes wary of profiteering politicians with good intentions that defy the wise commandment to “love thy neighbor.” We are, after all, one race of people on one planet, sharing the same sacred blessing of one life.

How humanity became divided by the trickster is still undoubtedly a mystery, since so many otherwise decent young people are still easily led astray, to indulge in acts of violence, against neighbors they have never met, and would probably treat honorably as friendly guests in non-political and non-denominational encounters.

I’d venture to say it is the true nature of all people to be as little children in a school playground when first meeting others of different creeds and colours. What happens to trick people into thinking otherwise, and adopt fiendish attitudes, between the playground and the killing-fields should be exposed ASAP if humanity is to somehow avoid extinction by self-destruction.

Just think of the waste of time, energy, and material-resources that would be eliminated if the arms-race could be officially ended in a tie, leaving the fear-motivation to die!

We can pin-point that motivation, which so easily leads nice decent young people astray, to indulge in acts of violence against neighbors they have never met, by honestly seeing the point at which seeds of hatred originate. It is not at all hidden, and in plain view for everyone to see as and when we expose it to the light-of-truth. You’ve got it, if you’re on the same thought-wavelength; it’s the human heart, right at the centre of the emotional realm. And you’ve said it Tony, “We have ventured inward to explore the realm of spirit and consciousness, only to realize there’s an invisible One around which the Cosmos and all of Creation orbits—and the “ordinances of heaven” are being set in the earth by this One without our help or interference.

This is certainly so at a microscopic level, on up through the mineral kingdom, and to some extent in the kingdom of vegetation, but above that, in the animal kingdom where many pedigree species survive by tooth and claw, the ordained reflection of the One-who-dwells – the creative-animator – our ordinances-of-heaven become blurred and eclipsed by human diversion.

Unbeknown to humanity-in-amnesia (and we shall need to look into the origin of that state at some point to see the past cause sustaining the ongoing low-consciousness syndrome), the purpose-of-consciousness, and indeed the purpose of the miraculous capacity of the human mind it encompasses, remain to be properly understood.

Job, as rightful representative of the remnant of man in his true stature, is asked several questions – relating to cosmic consciousness — which some theologists have assumed is God’s way of mocking and belittling mankind. And, where consciousness is at such a low ebb-and-flow, it’s an entirely logical and reasonable view of how far mankind has fallen, from the grace and stature of original man, male and female made in the image and likeness of God, to the warring creature who’s highest aspiration is a dust-to-dust reunion, and which apparently is all it merits since it insists upon riding the satanic merry-go-round (eat, drink, and be merry for tomorrow we die), in the carnival-of-death.

That mortal material merry-go-round is an apt adage of the fallen state-of-consciousness, in which humanity worships it knows not what, instead of being in the peaceful and sweet creative consciousness of the One who dwells.

During the Golden Age of Man, prior to the initial disruption and the subsequent patterns of civilization attempting to be as God, and starting with an unordained garden eastwards in God’s Eden in which “there was not a man”, Man, male and female, shared the consciousness of God, knew the ordinances of heaven, and so of course set the dominion thereof in the earth, thus realizing and manifesting the will of God in heaven on earth, precisely as should and would occur if so-called Christians understood, and admitted into consciousness, the sacred meaning of the Lord’s Prayer.

Instead, religion and politics have been used to sow seeds of hatred rather than love, and science is devoted to exonerate, or at least mitigate, the unholy mess mankind thrives and dies in.

However seeds of hatred cannot originate in the heart unless they slyly slip by the unsuspecting and naive mind. Political and religious emotional manipulations are the two main tools in the armoury of the trickster.

Why should we not also be conscious of a dynamic state of oneness between the human psyche and the cosmos?” Only due to non-participation in the way life works, as personified by the prophets, and of course demonstrated by man in his true stature during the Golden Age, before the imitation garden where the first labor-intensive slave was fashioned from the material-realm; much the same as modern labor-saving devices are manufactured, only the dust-of-the-ground creature was animated.

So, while the “ordinances-of-heaven” are being set in the earth (of our earth-forms, else we wouldn’t be here), it is despite human help or interference, whereas it would be so greatly enhanced and accelerated with our understanding cooperation, since that is, after all, the purpose of man. Surely this should focus our greatest endeavor at this particular time, when so much else is coming into the alignment of agreement in heaven on earth.

There’s much to explore and develop further here, and I won’t go there at this time. I do wish to emphasize the temporary nature of the human condition. “This, too, shall pass.” I feel that we are headed toward another Golden Age here on planet Earth. In my next post, I will share my thoughts on how the influence of planetary alignments work to draw forth archetypal patterns of behavior from within the human psyche to move the cycles of transformation and evolution forward. So, stay tuned. Until then,

Be love. Be loved.

Anthony 

tpal70@gmail.com

“Cosmos and Psyche” page 2: Enchanted Universe

“Knowest thou the ordinances of heaven? Canst thou set the dominion thereof in the earth?” (Job 38:33)

I enjoy reading books whose authors agree with my way of thinking and resonate with my depth of knowing. Don’t we all? COSMOS AND PSYCHE, authored by Richard Tarnas, is such a book whose author I’ve come to know and regard as a soul brother and kindred spirit. Although he uses large words and long sentences at times, his spirit flows through the lines and between the pages with unfettered authenticity.  He is a joy to read, and I am happy to share that joy here,

AN ENCHANTED UNIVERSE

There was a time when the cosmos was an enchanted world of mythological characters and soulful presence with which human beings enjoyed an intimate relationship and worshipful communion. The “primal mind” this author ascribes to the Greeks, for instance, knew the cosmos as having a soul. That all shifted with the emergence of the “modern mind” which stripped the cosmos of soul and created a cosmology of  a “disenchanted” universe of lifeless matter, as though Earth were the only planet capable of supporting life.  What ignorance and darkened understanding to limit the vital creative energy of Life to organic matter. Life is everywhere and in all things, organic and inorganic!

Here’s an excerpt from the summary chapter of Tanas’s “epoch making” book that speaks to this evolution of our world view.  In this summation, he addresses the issue of coincidences within the context of accumulated data on the compelling evidence of synchronous events in the heavens with unfolding life experiences on earth, along with his own conviction of a “cosmic ordering principle” governed by a “complex creative intelligence.”

Sources of the World Order

In every field of inquiry, an adequate paradigm reveals patterns of coherent relations in what are otherwise inexplicable random coincidences. A good theory makes observed patterns intelligible. As the physicist and philosopher of science P. W. Bridgman famously observed, “coincidences” are what are left over after one has applied a bad theory. In the course of the three decades during which I have examined  correlations between planetary movements and the patterns of human affairs, I found there were simply too many such “coincidences” evident in the data, which were too consistently coherent with the corresponding archetypal principles, and too strongly suggestive of the workings of some form of complex creative intelligence, to assume that they were all meaningless chance anomalies. Plato’s words from his final dialogue, the Laws, when he criticized the disenchanted mechanistic cosmology of the physicists and Sophist philosophers of the preceding century, now seemed to me uncannily prophetic.

The truth is just the opposite of the opinion which once prevailed among men, that the sun and stars are without soul. . . . For in that shortsighted view, the entire moving contents of the heavens seemed to them only stones, earth, and other soulless bodies, though these furnish the sources of the world order.

Yet the data that has now emerged suggests that what Plato called the “world order” is of a special kind. The evidence points to a cosmic ordering principle whose combination of participatory co-creativity, multivalent complexity, and dynamic indeterminacy was not entirely comprehensible to the ancient vision, even a vision as intricate and penetrating as Plato’s. The relationship between the unfolding realities of human life and a dynamic archetypal order reflected in the planetary movements appears to be more fluid and complex, more creatively unpredictable, and more responsive to human intention and quality of consciousness or unconsciousness than was articulated in the classical tradition.

One important task before us, therefore, is to understand the long development that separates Plato’s vision of an archetypal participatory cosmos from our own. Another is to grasp how the nearly pervasive astrological cosmology of classical antiquity, after deeply influencing the medieval and Renaissance imagination, gradually receded in cultural significance and intellectual legitimacy until it came to appear utterly untenable to the modern mind. Yet another task is to seek insight into why it has reemerged in our own time, radically transfigured. Running through all these questions, I believe, is the great mystery of the unfolding Copernican revolution, which seems to have played the role of cosmological vessel and mediator of a vast initiatory process in the evolution of the modern self.

It was Copernicus in 1543 who proposed a heliocentric model of the solar system, positioning the sun near the center of the then known Universe, motionless, with Earth and the other planets orbiting around it in circular paths. It’s an indictment on the human mind’s myopic and self-centered view of the Universe that less than 500 years ago, a cosmic fraction of a second, we thought the sun and all the planets orbited around us here on Earth.

I would say the human race has emerged from Plato’s “cave” and into the light of day. Since discovering the vastness of the macrocosm, and the bottomless microcosm, we have ventured inward to explore the realm of spirit and consciousness, only to realize there’s an invisible One around which the Cosmos and all of Creation orbits—and the “ordinances of heaven” are being set in the earth by this One without our help or interference. 

Tarnas concludes his findings: 

The current body of accumulated data makes it difficult to sustain the modern assumption that the universe as a whole is best understood as a blind, mechanistic phenomenon of ultimately random processes with which human consciousness is fundamentally incoherent, and in which the Earth and human beings are ultimately peripheral and insignificant. The evidence suggests rather that the cosmos is intrinsically meaningful to and coherent with human consciousness; that the Earth is a significant focal point of this meaning, a moving center of cosmic meaning in an evolving universe, as is each individual human being; that time is not only quantitative but qualitative in character, and that dif­ferent periods of time are informed by tangibly different archetypal dynamics; and, finally, that the cosmos as a living whole appears to be informed by some kind of pervasive creative intelligence—an intelligence, judging by the data, of scarcely conceivable power, complexity, and aesthetic subtlety, yet one with which human intelligence is intimately connected, and in which it can consciously participate. I believe that a widespread understanding of the potent but usually unconscious archetypal dynamics that coincide with planetary cycles and alignments, both in individual lives and in the historical process, can play a crucial role in the positive unfolding of our collective future….

….I have found the archetypal astrological perspective, properly understood, to be uniquely capable of illuminating the inner dynamics of both cultural history and personal biography. It provides extraordinary insight into the deeper shifting patterns of the human psyche, both individual and collective, and into the complexly participatory nature of human reality. It places the modern mind and the modern self in an altogether new light, radically recontextualizing the modern project. Perhaps most important, it promises to contribute to the emergence of a new, genuinely integral world view, one that, while sustaining the irreplaceable insights and achievements of the modern and postmodern development, can reunite the human and the cosmic, and restore transcendent meaning to both.

The oneness of Heaven and Earth is pretty much a given in today’s modern mind that has been awakened to the reality of a multi-dimensional world. Why should we not also be conscious of a dynamic state of oneness between the human psyche and the cosmos?

Since Richard Tarnas published his research in 2007, there’s been a radical shift in our understanding and experience of the oneness of the New Heaven and the emerging New Earth. We have experienced an exponential ascension of human consciousness in the last decade.  And now, with five planets aligning with the earth this month and through February 20, further transformation and awareness are being given an energetic launch into the new decade.

Will we see a Golden Age dawn in the twenty-first century? Not unless and until we include the natural world in it; a world both above us in the heavens and below us in the earth from which we have divorced ourselves. 

“THE WORLD WE STILL HAVE”

I would like to share an excerpt from the SUN of December, 2019, which features a candid and insightful interview by Fred Bahnson with Oregonian “nature writer” Barry Lopez. The title of the article speaks for the essence of the interview: “THE WORLD WE STILL HAVE — Barry Lopez on restoring our lost intimacy with Nature.” His compassion and empathy are inspiring.  

Bahnson: What is it that is looking back at us through the eyes of a wolf, or from a particular landscape? Some would name that God, or some other word for the Divine. How would you name that?

Lopez: I would say it’s an encounter between the two sides of a lopsided divorce. It’s a breach, you know. The agri­cultural revolution was a breach, a divorce. The industrial revolution was a worse breach. The surrounding material world was relegated, in both these instances, to the position of an employee, even a slave; a source of entertainment; a storehouse for natural resources. When wild animals look back at you, I can imagine what they might be thinking if your defense for the massive changes you’ve engineered in their world, and are responsible for, is “But look at this beautiful world we’ve built.” Many divorces are character­ized by incredibly lopsided thinking and misapprehension. I believe one of the reasons our lives are so difficult today is because of the separation from the rest of the natural world that we’ve insisted on having, our insistence on the primacy of human life. Human history, you know, is but one dimension of natural history. It’s not the other way around.

If you can imagine a divorce in which only one mem­ber of the dyad — modern humanity — made the decision to create a breach, and then enforced it, you can begin to understand what the growing malaise in human culture is about. It occurs to humanity that it has lost its spouse. That’s metaphorical, of course. But if you imagine what happens when divorce is forced on just one person, then you can begin to understand why traditional people are reluctant to make that same adjustment. They don’t want the breach. They see the destructive injustice. Why accept a separation from all the rest of creation? Everybody I spoke with in villages across the Arctic in the seventies and eighties, when I asked them to offer me adjectives for people in my culture, the one word I heard repeatedly was lonely. They see us as deeply lonely people — and one of the reasons we’re lonely, if you agree with that, is that we’ve cut ourselves off from the nonhuman world, and have called this “progress.”

Bahnson: So perhaps those moments of numinous encounter are really moments of regrounding ourselves in reality?

Lopez: Yeah, reconnection. It’s reconnection. And this brings us around to the issue of memory. I recall every day the moments of primal contact I’ve experienced with the nonhuman world — with pronghorn antelope and wild salmon and scarlet tanagers — and with the nonhuman world’s most intimate and knowledgeable interpreters: indigenous people. The memories regenerate me; they
boost my desire to try to work in my writing as a media­tor of some sort between the dehumanized natural world and my own acquisitive culture.

Bahnson: What, specifically, are those moments of primal contact?

Lopez: They’re private moments of animated contact with the world outside the human. Watching animals, just sitting with a friend and watching animals for a long time, not saying much. I think of those moments at Lake Clif­ton in Australia that I describe in Horizon: standing out there on the boardwalk with two friends, drinking it in. Or in Antarctica, at Cape Crozier, watching the emperor penguins. It’s not about interpreting or “figuring out” what these wild animals are doing. You just give in to the spectacle. You become a participant.

Can we save the world we still have? Watching Saturday morning “Nature” programs almost every weekend on PBS, I see many incidences of intimate human contact with the wild kingdoms. It’s encouraging, to say the least, and very heart warming. It causes me to believe that we can do this. We must do it.

 Until my next post,

Be love. Be loved,

Anthony

tpal70@gmail.com   

 

“Cosmos and Psyche”— How History Repeats

“Watch and listen, you solitaries! From the future come winds with a stealthy flapping of wings; and good tidings go out to delicate ears.”
Fried
rich Nietzsche,Thus Spake Zarathustra

My spiritual mentor once stated that the entire solar system, which he rather called a “Solar Entity,” is the embodiment of Man, is Man, with the planets’ orbits serving as “wheels within wheels” turning the thinking Mind of Man, the planets themselves being the manifest form of Mind.

When I first heard this scenario back in the 1970’s, I thought it sounded wonderful, even plausible, although I didn’t quite understand what he was talking about, nor how it all worked. 

The idea was only a beautiful theory—-until I read COSMOS AND PSYCHE, an “epoch making” book by distinguished philosopher and cultural historian Richard Tarnas, who shows exactly how it works.  To borrow a quote from the back cover of the book by one impressed reader, “This is the closest my head has been to exploding while reading a book.” It was that powerful a read, all 492 pages.

Basically, the author assigns archetypal energetic characteristics to the influence each planet in our solar system exerts upon the human psyche. The archetypes are not in the energetic fields of the planets themselves, but are rather latent in the collective human psyche and brought forward into manifestation, through individuals as well as the collective body, during specific alignments (conjunctions and oppositions, as well as other dynamic configurations) of the planets. Each planet has its own characteristic and archetypal “personality.”

HOW HISTORY KEEPS REPEATING

These planetary alignments occur repeatedly and with clockwork precision, a phenomenon that the author researches tenaciously and meticulously covering every significant alignment and event that have occurred on the planet since the birth of Jesus in 4 BC, and several decades prior to that, to the present millennium, and every significant historical figure from King Herod the Great and Jesus to the Bush presidencies up until the publication of his research in 2007.  

The author calls these events “coincidences,” but the reader is given the incontrovertible impression of a cause-and-effect relationship.  Just to give a sampling of the author’s comparison of past planetary alignments to present and possibly future alignments and events, here’s an excerpt from his book:

From the survey of planetary cycles we have already studied we can tentatively extrapolate from previous correlations as well as from current trends to assess what kinds of cultural and historical phenomena might coincide with these next alignments. The immediately preceding alignments of any cycle tend to be especially relevant. For example, the already approaching Uranus-Pluto square alignment that will extend through 2020 points to the possibility of a significant cyclical development of the cultural impulses and archetypal dynamics that emerged during the 1960s. Characteristic themes we have observed for this cycle in past centuries include heightened impulses for radical social change and cultural creativity, accelerated technological and scientific advance, the empowerment of progressive and reformist political movements, intensified feminist civil rights, and countercultural activity, increased drive for freedom and autonomy at both the individual and collective level, pressure towards radicalization in many spheres of action and ideas, intensified ecological activism, and awakening of the instincts and nature in many senses, changes in the global balance of power, large demographic shifts, and the activation of mass energies and mass movements of various kinds. Generally speaking, Uranus-Pluto eras have tended to bring forth the catalyzing of powerful forces in many forms, the awakening of a will to power that can be both creative and destructive, and a tangible intensification and acceleration of human experience.

All of these specific themes have been strongly in evidence during past Uranus-Pluto alignments with considerable consistency. Yet as to which of them will be visible during these next fifteen years, we of course cannot know. If we consider feminism, for example—from Mary Wollstonecraft and the women of the French Revolution through the Seneca Falls women’s rights convention in 1848 and the suffragettes of the early 1900’s to the women’s liberation awakening of the 1960’s—the Uranus-Pluto cycle has been highly consistent in its correlation. The developing diachronic pattern suggests that with this next dynamic alignment of Uranus-Pluto another period of both the spontaneous empowerment of women and an intensified striving for equality and self-sovereignty is on the immediate horizon. Because the alignment is a square [90 degrees], the potential for stress and struggle in that process is high, but considering the clear sequence past correlations, it seems to me altogether likely that another feminist propulsion will infuse itself into the culture and that women will emerge from the next decade and a half with considerably more political and economic power than now. Yet one can never be certain how these archetypal forces will become concretely embodied, only that they will tend to do so in a way that is consistent with their character and grounded in the developing cultural context. . . .

The natural human tendency is to want to know that the general outlook for the foreseeable future is uniformly positive and will only get better, with blue skies as far as the eye can see. Yet there are advantages to knowing of a poten­tially challenging reality in advance, facing it squarely, preparing for it, and rec­ognizing its signs and characteristic motifs, its dangers, and its positive potential when it is consciously assimilated and enacted. Perhaps equally important, it can be psychologically centering and spiritually fortifying to recognize that such periods may represent the unfolding of larger cycles of archetypal development and human evolution in a context that is in some sense cosmic, subtly ordered and intelligible, rather than arbitrary, random, and meaningless.

The overall perspective one is afforded as one moves with the author through the centuries of the previous two millennia and into the current era is the progressive nature of the evolutionary continuum guiding the transformation of human consciousness, orchestrated by the symphony of our Solar System performing the “Music of the Spheres,” all accomplished and performed under the hand of Divine Providence, whose Presence is clearly evident, as well as acknowledged by the author himself.

Each major event initiates a cycle, or advances the previous ongoing evolutionary cycle in its field, and one historic legend or memorialized actor on the world stage (inventor, artist, philosopher, writer, scientist, astronomer, discoverer) gives birth to something new, such as new ideas or inventions, or further develops and implements the ideas and inventions of those who had gone before—all guided and moved along by the clockwork precision of the repeating planetary alignments, one such occurring even as I write.

FIVE PLANETS ALIGN THIS MONTH

Mercury, Venus, Mars, Jupiter and Saturn moved into alignment on January 6th and will stay in alignment through February 20, 2020. We are likely to experience an energetic jolt and upgrade from this once-in-a-decade alignment. The last one occurred in 2005.

Richard Tarnas describes the archetypal characteristics of these planets in his book. Here is a brief summary:

Mercury: the principle of mind, thought, communication, that which articulates the primary creative energy and renders it intelligible; the impulse and capacity to think, conceptualize, to connect and mediate, to use words and language, to give and receive information….

Venus: the principle of desire, love, beauty, value, the impulse and capacity to attract and be attracted, to love and be loved, to seek and create beauty and harmony, to engage in social and romantic relations, sensuous pleasure, artistic and aesthetic experience; the principle of Eros and the Beautiful; Aphrodite, the goddess of love and beauty. 

Mars: the principle of energetic force; the impulse and capacity to assert, to act and move energetically and forcefully, to have an impact, to press forward and against, to defend and offend, to act with sharpness and ardor; the tendency to experience aggressiveness, anger, conflict, harm, violence, forceful physical energy; to be combative, competitive, courageous, vigorous; Ares, the god of war.

Jupiter: the principle of expansion, magnitude, growth, elevation, superiority; the capacity and impulse to enlarge and grow, to ascend and progress, to improve and magnify, to incorporate that which is external, to make greater wholes, to inflate; to experience success, honor, advancement, plenitude, abundance, prodigality, excess, surfeit; the capacity or inclination for magnanimity, optimism, enthusiasm, exuberance, joy, joviality, liberality, breadth of experience, philosophical and cultural aspiration, comprehensiveness and largeness of vision, pride, arrogance, aggrandizement, extravagance; fecundity, fortune, and providence; Zeus, the king of the Olympian gods.

Saturn: the principle of limit, structure, contraction, constraint, necessity, hard materiality, concrete manifestation; time, the past, tradition, age, maturity, mortality, the endings of things; gravity and gravitas, weightiness, that which burdens, binds, challenges, fortifies, deepens; the tendency to confine and constrict, to separate, to divide and define, to cut and shorten, to negate and oppose, to strengthen and forge through tension and resistance, to rigidify, to repress, to maintain a conservative and strict authority; to experience difficulty, decline, depri­vation, defect and deficit, defeat, failure, loss, alienation; the labor of existence, suffering, old age, death; the weight of the past, the workings of fate, character, karma, the consequences of past action, error and guilt, punishment, retribution, imprisonment, the sense of “no exit”; pessimism, inferiority, inhibition, isolation, oppression and depression; the impulse and capacity for discipline and duty, order, solitude, concentration, conciseness, thoroughness and precision, discrimination and objectivity, restraint and patience, endurance, responsibility, seriousness, authority, wisdom. . . .

This will be an intense seven weeks under the stars . . . and a fabulously exciting decade of radical change and evolution for the human species, as astrologist Pam Gregory foretells in the clip below—well worth viewing.

Today, January 10th, we have a Lunar Eclipse.  Lots happening in our solar system and cosmos. I will share more from Richard Tarnas’s epoch book, COSMOS AND PSYCHE, in my next post of this new series. Until then,

Enjoy the ride,

Anthony

Email: tpal70@gmail.com

 

 

 

 

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