Creating the New Earth Together

Posts tagged ‘Conscious Evolution’

Evolution: From Consonance to Dissonance to Consonance

“This is a time when we either meet the moment or miss the moment. —Eric Garcetti, Mayor of Los Angeles.

It’s a challenge to remain relevant these days as the NOW generation leaves us older folks behind—and my thoughts turn to lofty considerations that seemingly have little if any relevance to current events in the world—philosophical and existential considerations like “Where do we come from and where are we going?” Often while writing a blog article I wonder if anyone really cares about the topic. “Who cares about our origin or our destination? All I care about is where my next job will come from and paying the rent next month?”  That’s understandable . . . for those who have their noses up against the grinding stone.  There is, however, a larger picture to be seen in which these challenging times can be understood and seen for why they are the way they are and what we can do in moving forward, if we would only look up from the grinding stone.  This post offers such a perspective–but it will require you to think.

Before I launch into this post, I wish to share words and a poem from my favorite bard, Don Hynes, sent in response to my previous post:

Thank you for this wonderful perspective brother. You asked for our thoughts. Here are a few of mine:

The New Heaven
The old heaven and earth 
are passing away
before our very eyes.
Anger and opinion of little use
as the ground slips beneath our feet
and the wide sea opens.
The words written long ago
about horsemen riding
and a great city falling
are now in present tense.
Hold together what you wish
of the crumbling structures
but be sure to look ahead,
to begin the work
of the new heaven.
Don’t scar it with old hatreds,
with all that hasn’t worked.
Remember to forget
and follow the trail
that life is leading.
Keep peace amidst the turmoil
and your crown in the chaos.
New life is coming
and into that new body
we are all being born.

Thank you, Don


I just finished reading Dan Brown’s ORIGIN and I’m dwelling on the chapter where he finally arrives at the anxiously anticipated moment when the pivotal character in the story, futurist and computer entrepreneur Edmund Kirsch, reveals his belief-shattering discovery of the origin of life, along with the origin and destination of the human species, as the age of Artificial Intelligence dawns.  I won’t spill the beans for those who haven’t yet read the book. But I will take a phrase from the chapter to launch a consideration along the lines of the evolution of human consciousness, incorporating also words of my spiritual mentor from back in the day of my conscious awakening. The phrase is


Lifted from the book, this phrase takes me back to my journey through Walter Russell‘s signature work THE UNIVERSAL ONE, in which he portrays and demonstrates the “Creating Process” as one of simultaneous integration and disintegration facilitated by the dance between the equally empowered Masculine and Feminine energies, partners in creation.  When you have a few minutes, it’s revolutionary reading. Just click on the above links to previous posts.

Back to ORIGIN: Edmund Kirsch’s scientific “discovery” of the origin of life in Brown’s novel is based on the urge and compulsion of life-giving energy to move out and bring the light of life to all corners of the Universe. Ergo, the “Big Bang” theory. To accomplish this, the “Laws of the Universe” assemble atoms and molecules into forms that will “dissipate” the energy in order to spread it further out into the formless void of the cosmos.  In the process, forms are disintegrated and dissolved, making room for new forms to emerge, all for the purpose of distributing energy throughout the Universe.  In order to accomplish its drive to spread energy around, the thermodynamic law of the universe creates a state of entropy by destabilizing a system of accumulated energy so that the energy can be dissipated. 

“ENTROPY: A thermodynamic measure of the amount of energy unavailable for useful work in a system undergoing change.” (New World Dictionary)  

Many systems on the planet are undergoing change. Examples of entropy can be seen in weather patterns where hurricanes and tornadoes form to dissipate the built-up warm energy in the tropics then move out and spread the energy into cooler climates, which absorb the energy and dissolve the entropic system.  The same dynamic is at work in the cooling of a cup of hot tea where the heat is dissipated in the tea and absorbed by the cup.

In the larger picture of human relations, entropy is at work in the clash between two classes of people, such as we see in the suppressed prejudicial racial issues in America that have bubbled over into “peaceful” demonstrations against unjust treatment of “people of color” by a policing system purposed to protect them.  Eventually the energy builds up to the point of destabilizing the emotional and mental capacities of the demonstrators which results in violent, and often destructive, outburst of energy.  As the energy is spent, the demonstrations disintegrate.

Considering Don’s poem “New Heaven,” entropy is working in the transference of energy from the disintegrating old heaven and old earth to the New Heaven and New Earth in a process of transmutation.  The acceleration of transference is exponential as the new absorbs the dissipating energy and substance of the old, which appears to be going out with a bang.  To try and stop it is literally a waste of precious energy needed to empower the New Heaven and grow the New Earth.  Fighting and resisting it only feeds it and hastens its collapse.  The word of Life is “Come out of her my people.” 

New life is coming
and into that new body
we are all being born.


The Old God is Dying

Along with the passing of the old heaven, the old God of religion is dying.  In Brown’s novel, Edmund Kirsch’s theory is supposed to preclude the need for God in the creating universe—that is, the God of religion made in the image and likeness of man. Science with its Laws of the Universe–quantum physics, chemistry, microbiology, gravity, etc—under the dominion of Artificial Intelligence, had become the new God to replace the old. The obvious question, posed by Michael Langdon, an academic scientist himself, is “Who created the Laws of the Universe?” He suggests that there has to be an Intelligence behind the Universe wherein energy and mass oscillate between chaos and order.  

I propose a more realistic formula: LIFE-DRIVEN ADAPTIVE ORGANIZATION FOR THE ONGOING EXPRESSION OF CREATING LIFE ENERGY, in keeping with Walter Russell’s model, as portrayed in this graphic:

All created forms come from and return to their Origin. The forms for moving life’s creating energy dissolve in the dissipation of energy.  Life’s creating energy itself does not dissipate, except in the form, resulting in the dissolution of the form.

However, we’ve been considering the transformation and transmutation of consciousness, along with the physical body, and not their dissolution—although that is what’s happening in the fallen state into which we’ve incarnated as spiritual beings, angels if you will. The warning by the Creator in the Beginning was and is “thou shalt surely die” if we continue to live our lives on the basis of our self-active mind’s judgments as to what it thinks is “good” and what is “evil.”


There is another way our physical forms may go, and that’s up into the Light rather than down into the dust. That would require pressure.  That pressure is available within our living organism wherein spirit and flesh mingle to create a “Human Being.” Life’s energy, allowed to build rather than dissipate, would lift human consciousness to a new and higher level and shift the frequency of our physical forms to a higher vibration, where they would be completely impervious to all disease.


So, how does all this play out in the evolution of my consciousness?  It plays out in how I conceptualize sensory perceptions in my consciousness and then neatly file them away into “good” and “bad” categories.  To help demonstrate, allow me to refer to my musical expertise.  

Music is generally a movement of sound-driven energy that alternates back and forth between dissonance and consonance.  There’s nothing “wrong” with dissonance in the musical composition as it is part of the movement of the music, which usually resolves into consonance. By the same token, there’s nothing more “right” about consonance.  One is simply the evolving or resolving phase of the other.  Now, we all love consonance, harmonious sounds of symphony.  It pleases us more, however, when consonance resolves out of dissonance.  Now, if we don’t like the dissonance and attempt to resolve it without any musical knowledge, we would likely create a noisome cacophony.  Listen to this recording of Sergej Rachmaninov’s  Vespers (All-Night Vigil) and experience what I’m talking about. 

(Move the red dot in the tracking bar to 23:50, and listen with your earphones at a moderate volume, as it will get louder at 25:00, then very quiet at 25:27. So, keep your finger on the volume control.)


I would now like to share some poignant words and profound insights of my spiritual mentor, Martin Exeter. He spoke these words some forty years ago.  However, as you will see, they are quite applicable to the present state of turbulence in our world.  (Read these excerpts when you have the time to be quiet and still.)

The state of affairs in the world might be described as an immense dissonance of raucous sound. How is this dissonance going to come to a point of consonance, harmonious consonance? How is it going to be resolved? The creative process in operation throughout the whole universe moves in cycles, in the overall sense in a creative spiral. It is an upward movement with which human beings are not particularly familiar because they have not for a long time been participating in it, but it is going on nevertheless. It moves in this spiral from a point of consonance into a state of dissonance and back to a state of consonance again at a higher level. This is the natural creative cycle; there is nothing wrong with it. In its relationship to human beings it was described long ago as the tree of the knowledge of good and evil. Good and evil then were part of that original state—both are perfect. There is consonance and there is dissonance and they each have a part to play in the creative process. There is nothing wrong with the dissonance; there is nothing wrong with the consonance. There is nothing wrong with evil, there is nothing wrong with good, until human beings interfere with the process. Then things go very wrong in human experience, not that this interrupts the creative cycles of the universe particularly but it brings a good deal of tribulation and suffering upon the human race and upon many other forms of life which are part of the creative life cycle related to this earth.

So there has been a mess-up in this whole process because of the failure of human beings, so that they are now disassociated from the creative cycle. We could say, to illustrate something, that at the point of human failure there was a state of consonance. The state of consonance was properly to be followed by a state of dissonance in the true creative cycle, but certain ones distorted the state of dissonance in order to conform with their desires, desires which they presumed were good or would lead to more satisfying consonance. Unfortunately this was none of the business of human beings; they had no business interfering with what was happening. They were warned of what would occur if they insisted on this interference, and of course it did, because they did. And so since that point of consonance there has been a constantly increasing dissonance; the cycle has never been resolved. It may be seen that there were a number of points of hesitation in the dissonant pattern when it could have turned again into a cycle which would have led to consonance, but in each case human failure reoccurred and so the dissonance, or the disintegration in this case, continued.

Now if consonance is to come out of dissonance there must be present in the dissonance a starting point, a starting point which relates to the consonance that is later to appear as the dissonance is resolved. That starting point, in our present consideration of what is necessary on earth to emerge out of this unnatural cycle, is the presence of angels in human form on earth . . . .  This vast dissonance that is present on earth in the experience of all human beings can only be resolved on the basis of this starting point which I have mentioned, because this starting point is a point of consonance within the dissonance. As there is that point of consonance within the dissonance the positive quality of that point begins to draw into association with itself all the material that is necessary to permit a resolution to bring the whole unfolding cycle to the point of consonance which we have referred to as the point of restoration. . . .

What the angels are to do has been described in various ways but maybe we should look at it in the sense of our immediate fields of responsibility, because if we have been sent on earth as angels and we land up here, wherever here may be for the individual, that is the place we have been sent to; otherwise we wouldn’t be here. This is the place which makes possible the resolution from the worldly state of dissonance to a state of consonance. So there is something very special about the particular place where a person is now. There is a place where we always are. It relates to the present moment, doesn’t it? It always relates to the present circumstance and it will include other people who are in the vicinity, who are a part of our present circumstance—this is always so. . . .

Later in his message, Martin Exeter offered something more.

The changes that need to come are changes in consciousness. Did you ever try to change someone else’s consciousness? If I had been trying to do this over these years I would have been discouraged long ago. I have been offering services over a lengthy period of time, not to change anyone’s state of consciousness, because I can’t do that, but to offer the opportunity to those who would receive it to remember how to let their own consciousness change. And I have been very happy over the years in doing this to discover that my own consciousness changed.

That’s how it has worked for me. I’ll close with these words of Martin’s:

Now you can’t as a human being change your own consciousness. You wouldn’t know how to do it or what your consciousness should be after you had gotten it done. So that’s not the point. The point is that we have begun to discover and experience a new state of consciousness to the extent that we have been willing to accept a new quality of expression, not struggling to build some model state of spiritual consciousness that we had decided would be useful but in a very practical way letting our circumstances be used to provide us with the opportunity of giving expression to a quality of living that transcended what we knew before. We had to take responsibility for ourselves to do this, to recognize that whatever it was that was present with us exactly where we were was the facility by which we might let our state of consciousness change.

“Be Where You Are.” As always, I welcome your thoughts and comments. Until my next post, 

Be love. Be loved.



The Garden of Consciousness — “As Above So Below”

🎶 This little light of mine, I’m gonna let it shine . . . Let it shine, let it shine, let it shine. 🎶

Fig trees provide an archway in our back yard paradise

Co-creation At Home

The picture of our back yard above stands as a living example of how easily creation can unfold out of our consciousness where there is partnering with Nature.  Our yard didn’t always look so paradisal. It was totally destroyed back in 2005 when Hurricane Rita came through and uprooted our great sycamore tree and other trees in our back yard.  It was a surreal disaster.

At first, restoring our yard seemed an insurmountable task. Being a man and physician, I suggested we have a professional landscaper come in and “fix it.” Bonnie, on the other hand, wanted us to restore it ourselves, which we did—and it was fun doing it as we both loved working with the situation just as it was and expressing our creativity into it, which eventually transformed it into the garden spot it is today.  We did bring one of our sons, Leo, into the setting who contributed his carpentry skills into repairing the damage to our home—along with much-appreciated loving enfoldment and emotional support. Thank you again, Leo.

It took more time than a landscaper would likely have taken, but then we would have missed out on the joy of creating it together as ideas came to us, taking one task at a time. Realizing and implementing those ideas was a large part of the fun and joy. Then, watching Mother Nature take what we had accomplished and put Her finishing touches on it, we saw our yard grow and blossom as only She knows how. And now we have the pleasure of enjoying our little piece of paradise right here at home.

Here’s what our back yard looked like after the storm debris was cleared off.






And here’s our back yard today!

The Garden of Eden and The Garden of Paradise

I’ve been meditating on the biblical Garden of Eden, variously thought to have been located somewhere on earth. However, Eden may be considered more a heavenly garden than an earthly one; an internal garden rather than an external one. Paradise may be thought of as an external garden—an earthly paradise, which still exists in the pristine wilderness of this planet.

I’ve come to see the Garden of Eden as a Garden of Consciousness in which the seeds of Paradise are sown by the Creator.  Out of the Heaven of Divine Consciousness Paradise is born on Earth. We see it all around us in the God-made world of Mother Nature.

On the same basis, out of human consciousness is born the mind-made world of mankind into which we are born and live out our lives.  It’s simply the way creation works: from invisible heaven to visible earth. “As above so below.”

Our sun rises in the East as our planet rotates towards the future. It’s where the Garden of Eden is planted—by the LORD God.  I think this is important for us to understand.  Our today’s come prepared for us by the Lord: “This is the day which the Lord has made. Let us rejoice and be glad in it.” 

We know that Man did not plant the Garden of Eden.  The LORD God planted this Garden.  Man was placed in the Garden of Eden to dress and keep it— not to seed it with his own ideas as to how the Earth should be created and utilized. The CREATING IDEA for the Earth is in the MIND of the Creator, planted in the Garden of Eden, in the sacred soil of Divine Consciousness, as seed for the creation of the Earth and for all the plants, creatures and critters that live on the earth. I see the earth as the Garden of Paradise, the physical manifestation of the Garden of Eden.

Original Man was the creation of Elohim, a council of Divine Beings, as we saw in an  earlier post.  Man, created male and female in the image and likeness of God, was endowed by the Creator with the privilege, and the responsibility, of participating with God in creation by dressing and keeping the Garden.

It would serve us well to remember what this privilege actually entails—and what it doesn’t.  To start with, it does not entail the right to plunder Paradise for our own self-serving pleasure and enrichment.  That is what caused the Fall, and what has maintained the separation of human consciousness from Divine Consciousness. What it does entail is aptly contained in words penned by Lloyd A. Meeker (Uranda): “Let love radiate without concern for results.”  In other words, I am responsible for maintaining an atmosphere of love in the Garden of Consciousness.

Spiritual Man was endowed with a consciousness of his own, which went with him when he left Eden and incarnated in physical man on earth—“fell into creation,” as one reader described it in a comment—and to this day he has cultivated it as a garden in which he plants his own seeds—the seeds of competition and discontent, of greed and envy, the seeds of war.  Basically the seeds that will bring forth the kind of world in which he wants to live with all the self-serving comforts and pleasures it can afford.  This world is not in harmony with the Natural world of Paradise, which the Creator maintains with minimal help from mankind.  It seems that man is determined to continue building his world on top of God’s world, slashing and burning it to make room to grow food for his belly, and drilling it to produce fuel for his machines. 

The usurper and self-appointed ruler of human consciousness is the self-active human mind, which has assumed its own identity, the “human ego,” which many an ambitious leader has inflated in order to exercise power and control over others and the world, especially the world of Nature, Gaia’s Paradise, the cornucopia of the resources for life on Earth.  Even now he is eyeing the pristine National Parks of America with intent to harvest their hidden treasures of oil and minerals, Gaia’s very blood and bones. He has no respect for the Earth, nor for life.

Do I paint a too painfully accurate picture?  And do you detect a righteous tone in my words?  Perhaps it is because I do have a bit of righteous anger in my heart, tempered only by compassion for the deceived masses of humanity, as I look at what has become of mankind on Earth, and what a miserable and desperate condition we’ve created in human consciousness, out of which only misery and desperation can be born.  I use the word “righteous” in its literal sense of “right-use-ness,” of which there’s been a gross lack.  Little wonder Man ejected himself from the Garden of Eden, out of God’s Heaven, and separated himself from Divine Consciousness by his commandeering of the Creating Process.  

And now we want to get back into Eden?  We can’t “get back” into Eden, at least not as we are in our fallen state of consciousness.  We have to welcome the Edenic state into our consciousness, then co-create Paradise out of that heaven.  Anything we might endeavor to do to create a Paradise on Earth is a waste of precious energy and resource without first letting Eden, Heaven, be restored to human consciousness.  The mind’s bright ideas haven’t worked in the past and there is no reason to think they will work now.  They only make living conditions on the planet worse. 

Mankind may be like Man, but mankind is not Man.  Original Man is a spiritual being made in the image and likeness of God, who is Spirit, presently and temporarily incarnate in human form.  What we call “mankind” is a substitute for Man, a temporary creation “formed” from the dust of the ground, nevertheless used by an all-wise and merciful God as a means of incarnating on Earth in order to steer the evolutionary process of Restoration.

This is what I see underway on Earth in our day—has  been since the Fall.  It has taken this long for the evolution of human consciousness to reach a level of transformation that is sufficiently enlightened to accommodate the conscious emergence and revelation of incarnate angelic hosts through the bodies of as many human beings as are willing and transmute them in an apocalypse of Light.

It has also taken this long—after at least two failed opportunities—for the vibratory conditions in the energetic field of our planet and solar system, as well as cosmic factors in our relation, for example, to the constellations of Orion and The Pleiades, and our position in the energy belts of our Milky Way Galaxy, for the Restoration to be at all possible.  We are here, along with countless heavenly hosts, to steward this process so that Man can be restored to God and return to the Garden of Eden, where we will co-create with God a Garden of Paradise for and on the New Earth. It is why we incarnated. We are the appointed ones to get the job done.

I sense that time is at hand.  As I sat out with Bonnie in our paradisal back yard this evening, I felt a powerful wave of peace move through my body, moving across the entire globe.  I feel it even now as I write. Something of cosmic proportion is happening in the solar system, in the earth and in the body of Humanity. A New Heaven is descending upon human consciousness—the Heaven of Divine Consciousness—and already sown in its fecund soil are the vibrational seeds that hold sacred the patterns of design and control for the New Earth, along with instructions on how we are to go about co-creating Paradise here on earth.

In order to make room for the “New Jerusalem” descending from God out of Heaven, we must unclutter our consciousness of all the accoutrements and pabulum of the mind-made world to prepare our hearts to receive it.  John the Beloved describes it as “the holy city, new Jerusalem, coming down from God our of heaven, prepared as a bride adorned for her husband.” In other words, as one who is loved with all of one’s heart, all of one’s mind, and all of one’s strength.

Shining the Light of Love

At the moment we are facing “darkness upon the face of the deep.” Just as darkness was upon the face of the deep in the Beginning, so is the New Earth emerging in a shroud of darkness. Darkness is the condition in which the seeds of change gestate and develop, out of sight and mental observation that typically leads to judgment and temptation to interfere.  I suspect that as the New Heaven gives birth to the New Earth, it will be unlike anything we’ve ever imagined or expected.  I pray we will not fall for the temptation to judge it as it evolves and interfere with the Creating Process, but let it be what it is and simply shine our “little light” into the darkness.  All creating cycles move toward oneness, from love—and already I see the Light of a New Dawn shining in the darkness; shining through emissaries of Light Divine throughout the world, angels coming forth in expression.

Let love radiate without concern for results.  As we are faithful to this one important and pivotal role, we can be assured that there will be results, and we will be surprised and greatly blessed, as will the Earth. 

Paradise, as I said, is still materializing on Earth. There are still parts of the planet that have not been consumed by man and left barren.  Therefore there is a harmonious chord of synergy between Heaven and Nature manifesting beauty and sustainability with which we may partner, synchronize our life styles, alter the course of devolution and extinction of our species, and halt the total destruction of Paradise.  As we attune to the harmonious music of Mother Nature and dance to her rhythms and seasons, She welcomes us back and gladly accommodates our metamorphosis and restoration to the Creator of the heavens and the earth.  She awaits our return, and the return of her Beloved Creator to her Garden.

We are not alone in the process of transformation.  The entire Universe is with us as we turn around—the literal meaning of repent-–from our downward spiral to a dying exit from this earthly plane and start our journey back to Eden and an upward spiral that takes us back Home by way of ascension. No one need suffer or perish. We are loved more than we will ever know by the One who desires nothing more than to come into His Garden here on Earth, filled with peace and the fine substance of love. Love for this One with our all, and love for one another as our Self, is the only true way our personal and collective garden of consciousness can be prepared to receive the New Heaven for the New Earth.

I welcome any thoughts you may have. Until we meet again on this blog,  

Be love. Be loved.


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) 


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.








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.” 


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 !


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