Creating the New Earth Together

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World View in the 21st Century

There are more things in heaven and earth Horatio Than are dreamt of in our philosophy. —Shakespeare’s Hamlet

Anima Mundi

Lest we allow our world view be shaped by scientists’ shallow materialistic view of a disenchanted universe, let us remember that the Earth is a living, breathing entity with a soul.  It is the human species that has become disenchanted with its home among the stars by maintaining a materialistic view of the Earth, along with the entire Universe, a view that has turned living, soulful matter into potential resource to be harvested and ripped from the bowels of Earth—with eyes now on her sister planets—and used to build, power and feed a civilization that has overrun its boundaries in an exponential explosion of population, with its towering skyscrapers, sprawling subdivisions, and commercial and industrial complexes.

The good Earth is burdened with concrete plastered all over her fertile, breathing soil, and with structures fabricated of iron and steel erected to refine oil and minerals drilled and dug up from her bowels to pave the way for commercial traffic and to fuel the engines of “progress,” a progress designed to enrich the few on the backs of the many.  It hurts my heart to watch the cold, rigid iron and concrete paraphernalia of the oil industry intrude upon the wet and tender marshlands here in the South. Not a very pretty sight.

But “It’s what it is,” to borrow a coded line from The Irishman used to order a “hit”on some expendable gangster. We have reason to suspect our species may be expendable, seeing as how we are so susceptible to plagues such as the current outbreak of the coronavirus. Richard Tarnas paints a rather bleak and ominous picture of the modern world view in COSMOS AND PSYCHE:

The disenchanted cosmos impoverishes the collective psyche in the most global way, vitiating its spiritual and moral imagination—“vitiate” not only in the sense of diminish and impair but also in the sense of deform and debase.  In such a context, everything can be appropriated. Nothing is immune. Majestic vistas of nature, great works of art, revered music, eloquent language, the beauty of the human body, distant lands and cultures, extraordinary moments of history, the arousal of deep human emotion; all become advertising tools to manipulate consumer response. For quite literally, in a disenchanted cosmos nothing is sacred. The soul of the world has been extinguished: Ancient trees and forests can then be seen as nothing but potential lumber; mountains nothing but mineral deposits; seashores and deserts are oil reserves; lakes and rivers, engineering tools. Animals are perceived as harvestable commodities, indigenous tribes as obstructing relics of an outmoded past, children’s minds as marketing targets. At the all important cosmological level the spiritual dimension of the empirical universe has been entirely negated, and with it any publicly affirmable encompassing ground for moral wisdom and restraint. The short term and the bottom line rule all. Whether in politics, business, or the media, the lowest common denominator of the culture increasingly governs discourse and prescribes the values of the whole. Myopically obsessed with narrow goals and narrow identities, the powerful blind themselves to the larger suffering and crisis of the global community.

In a world where the subject is experienced as living in—and above and against—a world of objects, other peoples and cultures are more readily perceived as simply other objects, inferior in value to oneself, to ignore or exploit for one’s own purposes, as are other forms of life, biosystems, the planetary whole. Moreover, the underlying anxiety and disorientation that pervade modern societies in the face of a meaningless cosmos create both the collective psychic numbness and a desperate spiritual hunger, leading to an addictive, insatiable craving for ever more material goods to fill the inner emptiness and producing a manic techno-consumerism that cannibalizes the planet. Highly practical consequences ensue from the disenchanted modern world view. . . .

Defined in the end by its disenchanted context the human self too is inevitably disenchanted. Ultimately it becomes, like everything else, a mere object of material forces and efficient causes: a sociobiological pawn, a selfish gene, a meme machine, a biotechnoligical artifact, an unwitting tool of its own tools. For the cosmology of a civilization both reflects and influences all human activity, motivation, and self-understanding that take place within its parameters. It is the container for everything else.”

The point Tarnas makes throughout his book is that we create our cosmology in our psyche and project that image out into the cosmos. We see the cosmos and our world not as they are but as we are. 

Now is the time to remember our immortal Identity in Spirit and let go of our mortal identity in form; identity in transcendent Reality beyond and encompassing our humanity. The Spirit of God is moving upon the face of the sea of our collective consciousness commanding: “Let there be Light.”  We are the Light-bearers for our world.  It is the Spirit of God that inspires and enchants the cosmos.  The presence of God, however, is not enough to lift the human psyche out of its fear, hatred and despair.  Spirit needs to be expressed to be known. To have love in one’s heart is not sufficient. Love must be expressed, in words, with feeling and with action.

Cosmological Context for the 21st Century

Changing gears now, let’s have a look at what we may expect from the planetary configurations this century according to Richard Tarnas’ research. 

For my readers who are not familiar with astrological terms for planetary alignments, here is a crash course. Planets in conjunction are lined up on the same side of the earth; in opposition on opposite sides; square alignments are at 90°; sextile at 60°; and trine at 120°.

Tarnas writes: (Emphasis mine)

We have discussed the various upcoming dynamic or hard-aspect alignments of the outer-planet cycles. There still remain the trines and sextiles of these cycles. Of these, by far the most significant is the century-long Neptune-Pluto sextile, which began in the mid-twentieth century and will continue until near the middle of the twenty-first. This long sextile takes place once each five-hundred-year Neptune-Pluto cycle, beginning about a half-century after the conjunction. Its unusual duration results from Pluto’s eccentric 248-year orbit, which twice each Neptune-Pluto cycle brings it close to and, briefly, even inside Neptune’s orbit—the first time as a sextile, the second as a trine. Historically, such sustained sextile or trine alignments of Neptune and Pluto have coincided with long epochs in which a certain profound evolution of consciousness appears to be propelled and sustained in a gradual, harmoniously unfolding manner, moving beneath and through the fluctuations and crises that might occur at a more immediate empirical level. The grand trine of Uranus, Neptune, and Pluto in the 1760’s and 1770’s cited in the previous chapter, which coincided with the peak of the Enlightenment, the birth of Romanticism, and the beginning of the American Revolution, occurred as part of the most recent much longer Neptune-Pluto trine of the eighteenth century. These century-long epochs generally seem to impel the collective experience of a more confluent relationship between nature and spirit, between evolutionary and instinctual forces (Pluto) and the spiritual resources and idealistic aspirations of the pervading cultural vision (Neptune). The archetypal dynamics involved characteristically provide, at an almost subterranean level in the collective psyche, a sustained stabilizing impulse.

This particular category of alignment has special significance: first, because it involves Neptune and Pluto, the two outermost planets; and second, because it lasts longer than any other planetary alignment. The current sextile is also historically noteworthy because of its role in the larger cyclical movements of all three outermost planets, since it coincided with the first Uranus-Pluto and Uranus-Neptune conjunctions to occur after the Neptune-Pluto conjunction of the 1880-1905 period. From a long-term historical perspective, therefore, we are living today at the moment when all three of these cycles, the largest planetary cycles known to us, have just completed their conjunctions in succession, marking the full initiation of the corresponding archetypal dynamics for the next several centuries.

If we consider, then, the unfolding cycles of the three outermost planets, taking into account the current alignment between Neptune and Pluto, the number of years since the most recent Neptune-Pluto conjunction a century ago, and the completion of the subsequent Uranus-Pluto and Uranus-Neptune conjunctions of the 1960’s and 1990’s, respectively, our present moment in history is most comparable, astronomically, to the period exactly five hundred years ago with which we began the book: the era that brought forth the birth of the modern self during the decades surrounding the year 1500. This too was an epoch of extraordinary turbulence and uncertainty, and also of great cultural creativity and dynamism. It was the moment of the High Renaissance of Leonardo and Michelangelo, Erasmus and Thomas More, in the immediate aftermath of PicodelIa Mirandola’s new vision of human possibility in the Oratia and Ficino’s Platonic Academy in Florence-a period shaped by the rapid spread of a powerful new medium of universal communication, the printed book; the first expeditions to a vast new world that, at enormous human and ecological cost, led to the opening of the global community to itself; and the immense spiritual and cosmological transformations, still unfolding, represented by Luther’s start of the Reformation and Copernicus’s conceiving of the heliocentric hypothesis.

Our postmodern age of ceaseless flux and irresolvable complexity, for all its metaphysical disorientation, and despite the collective entrancement produced by the mass media and corporate marketing, has nevertheless brought forth new conditions and possibilities that could prove invaluable for our future. As a result of the many extraordinary changes—cultural, psychological, spiritual—that have unfolded in the past half-century, the collective psyche has undergone a pervasive and in certain respects deeply benign transformation that cannot easily be measured and yet, for all its subtlety, is no less pregnant with historical significance. The rapid dissemination during this era of a fundamental new openness to the perspectives and realities of different cultures, eras, religions, races, classes, genders, sexual orientations, age groups, even different species and forms of life has been an essential characteristic of our time. It is perhaps not too much to say that, in this first decade of the new millennium, humanity has entered into a condition that is in some sense more globally united and interconnected, more sensitized to the experiences and suffering of others, in certain respects more spiritually awakened, more conscious of alternative future possibilities and ideals, more capable of collective healing and compassion, and, aided by technological advances in communications media, more able to think, feel, and respond together in a spiritually evolved manner to the world’s swiftly changing realities than has ever before been possible.

 All of this is, of course, occurring below the radar of the mass media. To paraphrase Shakespeare’s line from Hamlet: There are more things in heaven and earth than are reported by the media.  There is a saying about the content guidelines for media coverage: “If it bleeds it leads. If it tells it sells.”

Attunement with the material world has kept human beings earthbound in a “dust-to-dust” mindset.  We are called to a Light-to-Light level of consciousness and to a greater awareness of being more than “only human.”

Consumed by Fire 

There is a groundswell of spiritual awakening that’s been growing since the 1960’s.  Many who have sufficient resonant substance are being drawn by Love to find attunement with the Tone sounding in the center of our Milky Way Galaxy where the design for a New Earth is established in a New Heaven.  With the current cosmic configuration of stars and planets in our solar system and galaxy, we have the support of the entire Universe to move to a higher dimension and to transform our world by the fire of love into a Paradise—the topic of my next blog series.  Until then,

Be love. Be loved.

Anthony

tpal70@gmail.com  

 

 

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

“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   

 

Earth’s Climate Changes Again . . . Yet Life Prevails

With all the media airing of the climate teen-activism taking place all over the world, spearheaded by 16-year-young Swedish climate activist, Greta Thunberg, I think it’s time I revisit the topic of global warming as a cosmic event — which I blogged extensively about back in 2012

It has come to my awareness via social media that this entire panic-stricken movement may well be politically motivated and even orchestrated, one Brighteon.com commentator describing Greta as an “Eco-hysteria girl . . . a victim of extreme psychological terrorism by radical left-wing handlers.” Scary right-wing propaganda, to say the least.

Although my first flush of feeling when this all began to air was empathy for and support of Greta and the teen-activists, I’m still feeling my way through all the repercussions and knee-jerk reactive journalism. Of one thing I am certain: global warming is a cosmic event to which we are contributing very little.  But before you write me off as a “denier,” hear me out.    

Historically, the climate of the Earth has changed on a regular basis — and panic is not a very conscious, nor necessary, response to it.  I don’t mean to be picky or critical here, but “protesting climate change” is protesting the natural evolutionary cycles of not only our planet, but of our sister planets as well, along with the entire solar system as it travels through energetic climate changes in our Milky Way Galaxy.  In a word, it’s protesting against the cosmos itself.  Here’s an excerpt from my June 16, 2012 blog post:

(I love this graphic depicting the earth’s magnetic field being blown back by solar wings, like a woman’s hair blown by the wind, while the front facing the sun is bowed in the shape of a protective shield keeping us from being burned to a crisp.)

Since at least the late 1970’s, the Sun’s overall radiation emissions have increased by 0.5 percent per decade. Between 1901 and 2000, the Sun’s magnetic field increased in size and strength by 230 percent. As of 1999, high increases in the amount of helium and heavier charged particles coming out of the Sun was “more active than in living memory. A mainstream geophysical team recently proved that the Sun has been more active since the 1940’s than in the previous 1,150 years combined.  The new brightening all started in the last 150 years. As of November 2004, the same group proved that the Sun is more energetic than it has been in at least eight-thousand years.

At the same time, scientists also fear there might be a massive new peak of solar activity that could potentially fry electronics on earth—and gave a surprisingly familiar target date of September, 2012 for when this might happen.  A LiveScience article in 2007 seriously considered the social anthropologist Dr. Benny Peiser’s suggestion that the Sun could be responsible for measurable “global warming” on Mars, Jupiter, Neptune’s moon Triton and Pluto, as well as the earth.  Surprisingly, this is one of very few mainstream media articles to have ever made this obvious connection….

Climate Warming: A Cosmic Event

Severe weather brought on by radical climate change, then, is occurring on the surface of all the planets. Our mass protesting and blaming is only imposing erratic and dissonant vibrations upon the energetic climate of the collective consciousness of humanity, as well as that of the earth.  Fear is not a worthy motive for activism or remedial action. That this all may be a politically orchestrated event is a very sad commentary.     

All that aside, I don’t think our scientists know exactly what percentage of climate warming is due to cosmic factors and how much is due to carbon emissions. Besides, atmospheric carbon can be and is being dealt with by Mother Nature, whose infallible economics includes adaptation in order to maintain balance between all the creative forces: water, air, earth and fire— and the word “adaptation” is the operative word here. I’ve read reports about a marked increase in the proliferation of green foliage on the planet, for example, that is taking carbon out of the atmosphere while putting oxygen back into it. It’s called the “Circle of Life” in the theme song of the movie Lion King.  What a timely message that movie shouted out to the world.  

Now, protesting our use of “fossil” fuel for energy is another thing altogether. Protest we should. Cleaner energy sources are available.  It may be a misnomer, however, to call petroleum a fossilized residue of decomposed dinosaurs and other gigantic extinct reptiles and ancient plants. Oil may have a rather extra-terrestrial origin, writes one scientist/historian.

Historical Catastrophic Climate Changes

According to geophysicist Immanuel Velikovsky, naphtha was deposited on the surface of the earth by Venus when she was a comet during her near collision with the earth some 3570 years ago — as well as with Mars, throwing that planet out of its orbit and thus further threatening the earth itself. Ironically, during this upheaval, Mars shielded Earth from a direct hit by the massive comet by nearly colliding with Venus itself, throwing her off her Earth-bent course.  There’s been a lot of cataclysmic activity in Earth’s relatively stable history, and there will likely be more yet to come.  

Velikovsky details how this sticky, volatile substance came from the tail of Venus when it was a comet in his controversial book Worlds In Collision, all of which took place in Biblical days during the Israelites’ exodus from Egypt and forty years in the wilderness — which he claims accounts for all the seemingly miraculous cataclysmic disruptions reported in the Biblical stories, such as the parting of the Red Sea and the “pillar of fire” phenomena. The miracle was the Israelites being in the right place at the right time. It’s a very interesting scenario if you wish to read about it in my 2012 blog posts.

Venus was actually given the name “Baal Zevuv . . . Lord of the Flies” (which later became  Beelzebub), because of the plague of insects and other varmints that rained down out of its tail upon Egypt as Moses called for the release of the Israelites from bondage. Venus was also called “Lucifer”(light-bearer) because of her brightness as the “Morning Star” before she was “cast down” to the ground from the heavens.  The prophet Isaiah writes about this celestial drama:

“How you have fallen from heaven, morning star, son of the dawn. Thou hast been cast down to the ground, thou who once laid low the nations.” (Isaiah 12:14) 

The comet Venus kept the nations’ peoples in a state of fear and dread for several decades until she was captured by the sun and became a planet. Sounds like a science fiction episode, doesn’t it.  If you care to read more about this very interesting historical event, I wrote a series of blogs on the subject back in February, 2018, under the heading “War in Heaven and on Earth.” 

It’s interesting how many of the Biblical stories written around that time have their origin in celestial and cataclysmic events; similar to the Greek mythologies upon which the signs of the Zodiac symbols are based. All this to say our Mother Earth has been through more drastic climate changes in her past than we are having today.

The Question we need to ask is: What the hell are we doing to ourselves?!

All this, however, is a mute point in light of the fact that what is really at stake here is not so much the future of planet Earth as the future of our civilization and of life as we now know it — and not only because of climate change, but also, and chiefly, because of what we are doing to our lifeline with our Earth Mother — not to mention the malignant population explosion.  Our way of life is self-destructive.

We are the only species on the planet that contaminates our water before we drink it, pollutes our air before we breathe it, and poisons our food before we eat it — and the forces of Nature are rising up to wake us up. (About the only good to come out of this insanity is the development of a Healthcare Industry to treat cancer and our many other resulting diseases.) There is one creative force we cannot compromise, and that’s fire, which cannot be poisoned, contaminated nor polluted. Its nature is not to be consumed but to consume, and consume it will, human and wild life habitats and lives notwithstanding.

Yet Life goes on creating after the fires burn themselves out or are extinguished — and the floods subside, the hurricanes move on, and the earthquakes settle down. “Unconquerable Life prevails,” to borrow a line from one of my favorite poems. Perhaps I could share that poem as a closure to this post. It speaks truth and sanity to ambitious and arrogant human consciousness. 

THUS IT IS

From age to age

Love’s word rings forth,

“The truth is true and all is well,

Unconquerable life prevails.”

Oh, man, whose strident dreams Lead gravewards,

Return to calm and noble

Character of life.

Blaze forth pure virtue;

Depart false ambition’s restless schemes.

Busy thought and troubled feeling

Trespass not in virtue’s wise serenity

Where firm control and awful power

Eternally abide.

Here earth’s pains are healed

And cruel chaos of mind’s spawning

Is called again to order and to beauty. 

                 —Martin Cecil

“Return to calm and noble character of Life. . . Depart false ambition’s restless schemes.” 

We could all do a lot of both about this time, as the world seems to be going mad. A line from the Psalms comes to mind:

“A thousand shall fall at thy side, and ten-thousand at thy right hand; but it shall not come nigh thee. Only with thine eyes shalt thou behold and see the reward of the wicked.”(Psalm 91:7) 

The question might be posed as to who the wicked are.  And the answer would be “We have all done our share of wickedness.” There’s no one or ones to blame for our plight other than ourselves, and that’s a fruitless undertaking.  A much more fruitful undertaking would be to remember who we are, our true identity as sons and daughters of God and brothers and sisters inspired by the One Spirit of Life. 

The first verse of that psalm offers a steady and sure lifeline to those disturbed and distraught by current world events:

“He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty.”

One might ask where this “secret place” is located so that one may come and dwell there.  The secret place of the Most High is within us, in the heart of one’s heart. It’s always there and cannot be disturbed. 

And I will leave you with these thoughts to ponder . . . until my next post.

Be love. Be loved

Anthony

 

Attune to the Tone of the Seventh Angel’s Trumpet

“And the seventh angel sounded; and there were great voices in heaven, saying, THE KINGDOMS OF THIS WORLD ARE BECOME THE KINGDOMS OF OUR LORD AND OF HIS CHRIST; AND HE SHALL REIGN FOR EVER AND EVER.”  (Rev. 11:15)

We are just seven years into the Mayan Long-Count Calendar that began anew on the night of the Winter Solstice, December 21, 2012, when our solar system moved into the neutral zone of the galactic equator and aligned with the core of the Milky Way Galaxy where our planet is having a rebirth and vibrational upgrade. The powerful wave of high-frequency energy coming from the galactic center is impacting all life forms on Earth and all the planets in our solar system where severe climate changes are causing radical shifts in weather patterns. We are being called to attune to the Tone of the “Seventh Angel’s Trumpet,” the Tone of Love.

I continue in this series, “The Spiritual Significance of the Pineal Gland,” sharing excerpts from my book, SACRED ANATOMY — which I wrote between the years 1995 and 2004. Thus the reference to future events in this excerpt.

The Seventh Angel’s Trumpet

The Pineal Gland represents the Seventh Level of Being where Man knows oneness with God and with all of Creation. The angel of this “church” sounds a trumpet, as it were, a Tone that sets up the harmonic overtones and undertones that establish the vibrational foundations for our house of being.  This central little stone is not isolated unto itself, but rather resonates to the Tone of Love sounding eternally throughout the entire cosmos. That Tone establishes the vibrational foundation for the entire universe—including the kingdoms of this world.

There is, then, a design established for order and coordination in our galaxy and solar system. The Pineal Body does not originate the Tone that radiates through it into the body temple. That Tone originates in Source and is re-sounded by all heavenly bodies through a grid-work of vibratory lines of force which connect all things together in the giant fabric of the universe, a universe that is but a cloak to the Living God. 

Our sun compared in size to the        giant red star Arcturus

For example, Arcturus, a giant red star presently in the constellation of Bootes, visits us in this part of the Milky Way Galaxy every nine hundred years.  It has been close during periods of renaissance, for instance, and was at its most distant proximity during the “dark ages.”  It is presently closest to us and bringing its influence to bear in this part of the galaxy in which we live.

I think of Arcturus as a giant tuning fork which travels around our galaxy of some two hundred billion solar systems, giving off a vibratory frequency that “tunes” other heavenly bodies in its sphere of influence….

I am reminded of some questions the Lord posed to Job from out of the whirlwind: “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)

These are peculiar questions unless we remember that we once functioned at a level of consciousness as co-creators with God and knew their answers. I have no doubt that we are remembering them once again. [Job was not an individual. Job was the collective body of Man, Co-Creator of Eden, after our fall from grace and disconnect from Source.] Arcturus, an ancient red star, may well be the father of the suns in our galaxy and continues to maintain their state of vibratory harmony.  We are to know these things so as to be in position to function intelligently as changes occur in the geophysical universe. Those changes are constant and ongoing.

Planetary and Galactic Alignments

There are many aspects of our galaxy and solar system which impact us vibrationally here on earth, not the least of which are planetary and galactic alignments. One such rather major planetary alignment occurred the first week of May, 2000. I remember that night well, as it was a night of utter peace and tranquility — reminiscent of the calm before a storm.

Coming up in the year 2012 is another event, this time a galactic one. According to astronomers and science authors, such as John Major Jenkins, who has published his exhaustive research in Maya Cosmogenesis 2012, a galactic alignment of our solar system with the core of the Milky Way Galaxy will take place on the Winter Solstice, December 21, 2012, a date which marks the end of the Mayan Long Count calendar and the beginning of the Aquarian Age.  It is believed that this is a time of rebirth for the Earth and her sister planets in the galaxy. 

The impact of this alignment has been felt since the mid 1980’s. We are undoubtedly in for some radical shifting of factors, spiritually, mentally and physically, as well as geophysical. Jenkins describes this phenomenon and what it means for human beings on Earth in words that stir the residue of the collective cosmic memory of past similar occurrences.

[The Mayans tell of “evil spirits” taking over the behavior of people who then acted out in violent eruptions during this time of alignment. It seems that all patterns of feeling, thinking and behavior are intensified during this time. Anger is one such pattern that’s erupting and taking over human behavior today.  Just recently a news reporter cited the shooting at a concert where one of the band members on stage shouted to the gunman “Stop! Why are you doing this?!” to which the shooter replied “Because I am very angry.” At the same time I see stories of exceptional kindness, selfless generosity and unconditional love.]

What will happen in the year 2012 is a conjunction of our Sun with the great bulge at the center of our Galaxy.  Occurring on the Winter Solstice, it will also be a rare conjunction of Earth, the Sun and the Galactic heart.  “More importantly, however, in A.D. 2012, the solstice meridian will cross over the Galactic equator.” 

 Jenkins explains the nature of the impact this may have here on Earth, a primary one being what he calls “field-dynamic reversals” as our solar system crosses over to the other half of the galaxy.  An example of this would be the reversal of direction in which water flows down the drain on opposite sides of the equator, as well as that of  hurricanes and tornadoes, all of which spin counterclockwise in the Northern Hemisphere and clockwise in the Southern Hemisphere. This “field-effect reversal” notion comes from the Mayans who recorded the passage of the Earth’s solstice meridian across the line of the Galactic equator and into a “paradoxical null-point.” Jenkins compares the effect to the still space in the eye of hurricane with spinning chaotic winds and rain on all sides of it.

[This “field reversal” would only occur in the event of a magnetic pole shift, which has not occurred . . . yet.]

The galactic center itself radiates an electromagnetic/photon force field with “dimensions of subtlety within the field—telluric or astral realms—extending beyond the physical forces of science to include spiritual planes of being.” Being in a “relationship of resonance” with Source, our connection with Center is at the core of our being, where we resonate not only with Source but with each other and with all other beings in this Milky Way Galaxy.  As we change position and orientation in this magnetic field, we are impacted by the lines of force emanating from its core. The impact is immediate and pervasive.

Jenkins speculates, based on historical evidence, what impact such field-effect reversals will have on the earth and its inhabitants as our “basic orientation will be inverted.” He predicts that our basic assumptions will be uncovered and we will embrace foundational values that have long been kept buried in the collective subconscious, something that has been occurring for some time now. 

We have come to the end of a road forged by rules and assumptions that no longer hold any sway. A completely opposite set of values and assumptions is determining human expression. Polarization is shifting from material to spiritual orientation, from masculine to feminine, from patriarchy to partnering between men and women. “The 2012 field-reversal can be seen as a moment in which the human spirit can emerge from unconscious patterns and blossom.”

POLE SHIFTS 

Jenkins gives an example of such reversals in the sociological patterns of human endeavors and beliefs as they are reflected in our mode of self-government. Rather than another one of many planetary “pole shifts” which have occurred in the past, and could occur again, giving rise to visions and fears of apocalyptic chaos and upheaval (which he attributes to our own Judeo-Christian implantations), he proposes a “pole shift in our collective psyche,” which is already underway, putting us squarely in the driver’s seat where we can offer a positive influence in the successful transformation of humanity and the entire natural world.

PARTNERSHIP MODE

 What I suspect this is about is already underway—a shift from the dominator mode so characteristic of our civilization to a partnership style.  Social historian Riane Eisler emphasizes that these terms—dominator and partnership— refer to an opposed orientation  in terms of cultural values, rather than qualities intrinsic to patriarchy (males) and matriarchy (females). Her distinction is important, for if patriarchy upholds the values of hierarchical dominance and territorial control, matriarchy is the exact same style of organization except with women, rather than men, at the top of the hierarchy. Both are dominator modes of social orientation. 

According to Eisler, the partnership mode, on the other hand, upholds the values of relationship, co-creation, and life-affirmation through partnership with nature and other human beings.  The partnership mode does not “belong” to the feminine principle any more than the dominator mode belongs to the masculine. We are, after all, both masculine and feminine in our energetic makeup, created in the image and likeness of the Creator.  (From Sacred Anatomy)

My personal experience in this area has been a challenging one having been brought up in the patriarchal mode. My generation’s role has been one of bridging between the old and the new paradigms. It is a real delight to see our offspring partnering in a natural way. 

We will see that this partnering mode is intrinsic to our anatomical makeup when we consider the Pituitary Gland with its masculine and feminine lobes that work together in bringing design and control to the expression of life in the body temple.

I will return in one week with the final installation in this series on “The Spiritual Significance of the Pineal Gland.” The final consideration will be “A Time of Radical Transformation.

I appreciate you my readers for sticking with me as I share at length things that have always been close to my heart and an integral part of my life’s work as a holistic physician.

I bring these excerpts from my book forward at this time as I feel they are germane to the process of transformation underway, both individual and collective, a transformation that we and all beings incarnate at this time have been chosen to undertake and steward. I consider it a great privilege to be on Earth in these exciting historical days. 

Until my next post,

Be love. Be loved

Anthony

tpal70@gmail.com

Graphic credits: The picture of the galaxy was photo-shopped by a Facebook friend, who superimposed the bright star-like image over the great bulge of the Milky Way Galaxy. The picture of Arcturus compared to our sun was borrowed from solarsystemquick.com.

 

 

  

Peace in Heaven and on Earth

The Heart Nebula (Thanks to Gary Courtland-Miles)

A Fresh New Beginning

In this Year of our Lord 2018, we find ourselves afloat in space on a planet that is one of nine sister planets (that we’re aware of), all of which appear well established in their orbits around the sun, our star in the heavens.  This stability hasn’t always been so well established and peaceful. Immanuel Verikovsky has shown in his trilogy Worlds In Collision, Earth In Upheaval and Ages In Chaos that in our historical past our solar system has experienced a radical shift and taken on a new planet and, therefore, a new configuration. The once-comet-now-planet Venus, he proposes, was born out of Jupiter and eventually captured by the sun after bouncing around the solar system like a billiards ball, colliding with Earth as well as with Mars, wreaking havoc while nearly obliterating the human race along with all living creature, until it was finally knocked into an orbit around the sun by Mars to become a member of our solar system.  For hundreds of years fear gripped the hearts of human beings. Rituals of human sacrifice numbering into the hundreds of thousands every year of men, women and children were performed to appease the gods of Venus and Mars and hopefully stave off the end of the world. To this day, “The End” is prophesied to be “Near.”

Velikovsky speaks to this fear of cataclysmic upheaval in Worlds In Collision:

The average man is no longer afraid of the end of the world. Man clings to his earthly possessions, registers his landholdings and fences them in; peoples carry on wars to preserve and to enlarge their historical frontiers. Yet the last five or six thousand years have witnessed a series of major catastrophes, each of which displaced the borders of the seas, and some of which caused sea-beds and continents to interchange places, submerging kingdoms, and creating space for new ones.

Cosmic collisions are not divergent phenomena, or phenomena that, in the opinion of some modern philosophers, take place in defiance of what is supposed to be physical laws; they are more in the nature of occurrences implicit in the dynamics of the universe, or, in terms of that philosophy, convergent phenomena. “Lest by chance restrained by religion,” — and we may read ‘science’ instead of ‘religion’ — “you should think that earth and sun, and sky, sea, stars, and moon must needs abide for everlasting, because of their divine body,” think of the catastrophes of the past; and then “look upon seas, and lands, and sky; their threefold nature . . . their three textures so vast, one single day shall hurl to ruin; and the mas­sive form and fabric of the world held up for many years, shall fall headlong.” *

“And the whole firmament shall fall on the divine earth and on the sea: and then shall flow a ceaseless cataract of raging fire, and shall burn land and sea, and the firmament of heaven and the stars and creation itself it shall cast into one molten mass and clean dissolve. Then no more shall there be the luminaries’ twinkling orbs, no night, no dawn, no constant days of care, no spring, no summer, no winter, no autumn.” *

“A single day will see the burial of all mankind. All that the long forbearance of fortune has produced, all that has been reared to eminence, all that is famous and all that is beautiful, great thrones, great nations – all will descend into one abyss, will be overthrown in one hour.” *

The vehemence of flames will burst asunder
the framework of the earth’s crust.*

With those kind of doomsday words of warning, little wonder the hearts of people were gripped with fear. With fear comes weakened immune systems and chronic stress, not unlike the current global atmosphere wherein disease finds us vulnerable hosts.

A New Beginning

But, take heart. There was method in all this madness, however bleak the prospects of survival must have been for our ancestors who suffered through such horrific cataclysmic upheavals.  With the new configuration of planets comes a new energetic dynamic in the solar system, as well as in the evolution of human consciousness.  The conflagrations and deluges had destroyed “all corrupted flesh” and cleansed the earth of the genetically manipulated creations of fallen man. Some survivors had escaped death by fleeing to the Himalaya mountains as they rose up out of the sea during massive earthquakes and the sinking of continents like Lemuria and Atlantis. China and India had their beginnings from these remnants of lost civilizations. Noah-type characters appear in legends and stone carvings in many parts of the world that closely resemble the deluge described in the story of Noah in Genesis. The destruction was global.

In Fingerprints Of The Gods and Magicians Of The Gods, Graham Hancock writes about “the shining ones” with long white beards and white robes who traveled to various postdiluvian settlements to teach them agriculture, architecture, language and writing skills. Their mission was to restore the “garden of the gods” that had been their homelands before the deluge and conflagration. But their mission and efforts were frustrated, so they left feeling defeated, in some cases by boat and in other cases by walking upon the ocean waters, but in all cases they departed by ocean and disappeared into the horizon; perhaps ascended. They did accomplish, however, their main objective of helping to begin again the rebuilding of civilizations on the planet.

I believe that what may have frustrated these “shining ones” was their loss of the power they once enjoyed to create living things. Something had drastically changed in the energy field of the planet. It was as though they were barred from partaking of the “Tree of Life” and thus maintaining their immortality on the pohysical plane. Whatever the case, things were different than before the cataclysmic upheavals that, for one thing, caused the earth’s axis to tilt some 23 degrees and the orbit of the Earth to change. Added to these changes, a new planet, Venus, joined our solar system and the orbit of Mars was altered as well.

Was all of this upheaval on Earth and in our solar system a first step preparing us for the day and place we would find ourselves in at this time in the history of Mankind? The “Place of Creation?” All the factors are in place for a new beginning for the planet and for the human race as we make, with our Earth Mother, an historical frequency shift.

The “Place of Creation”

I return to my post of December 24, 2017. In the year of our Lord 2012 our solar system aligned with the Central Sun of the Milky Way Galaxy and we find ourselves once again in the “Place of Creation.”  I will end this post with this excerpt from that post reminding us that we have an 80-year window of opportunity to attune ourselves to the divine plan for the restoration of Mankind to the dignity and nobility we once knew as sons and daughters of God.  We are two-thirds of the way across the front of this window.

I am reminded of a passage in the Book of Revelation (12:14):

“And when the dragon saw that he was cast down unto the earth, he persecuted the woman which brought forth the man child.  And to the Woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and a half time, from the face of the serpent.”

That’s three-and-a-half periods of time, whatever that signifies – days, months, years or perhaps decades or centuries. And I will not even speculate here, only mention that we are in the midst of the “Rise of the Feminine” as She confronts the male-dominated social, political and economic world order. She has taken flight to take her rightful place as co-creator with the Masculine, having been persecuted for hundreds of decades for her positive masculine expression of her truth — her “man child,” for which she has been “travailing in birth” to deliver, and which the dragon seeks to devour.  OMG! How descriptive of current events in the “war of the sexes.” That entire chapter bears reading.

The significance of this alignment lies in the access we have while traveling through this 80-year window of creation to unlimited energy and power to co-create a new world upon the surface of our Home among the stars. This is the time for which we have been born into this world, and we have only 25 more years in which to complete our work of renewal. The New Heaven has been created and established in the collective consciousness of a critical number of human beings in the Body of God on Earth over the past fifty-five years. The New Earth is already emerging out of the chaos of the times, for out of all chaos order emerges. Never mind the mass media which makes its fortune airing the chaos in the world. There is much more occurring of a positive, creative and integrative nature under the radar of the media than the negative stuff of this disintegrating mind-made world that is shown on television newscasts and pictured in newspapers. So, my word today is “Take heart and be about the work of rebuilding and re-birthing the New World of order and beauty from out of the New Heaven of love and truth and life.  Let us make all things new again.”

There is peace in the Heaven of our solar system and galaxy. Let there be peace on Earth as well. Our time has come. ”

“As above, so below” — “Thy will be done on Earth as it is in Heaven.”

Until my next post, then,

Be love. Be loved.

Anthon7

Read my Healthlight Newsletter online.

 

*Velikovsky’s references:

1  Lucretius De rerum natura, v (trans!. C. Bailey, 1924).

2 The Sibylline Oracles, transl. Lanchester.

3 Seneca Naturales quaestiones III, xxx (transl. J. Clarke).

4 Seneca Epistolae morales, Epistle xcl (transl. R. M. Gummere).

 

 

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