A sad dream of marbles being dropped into the void. 'silly girl, its Jack. you won't hang that on him' and with that the flimsy cord slipped from the half pulley and the dark, short haired girl stepped and fell into the abyss from her high point as the others had done before.
19 9 12 12 25 --- 7 9 18 12 - 10 1 3 11 -
The incarnation and its correlation with the dates of conception of three maternal generations of one family.
Namely the birth of Lilly, transpersonally to the brother's family, not to the sister, who's fate obviated the birth of the child by embracing the symbol. The child's actual birth of Lilly was on Susan's (the lilly) 50th birthday and is a startling synchronicity and confirmation.
Monday, 6 February 2012
Tuesday, 19 July 2011
Darwin - a man of Nature, Dawkins - a theoretician
Dawkins gives himself away in an interview where he is surprised at the altruism expressed by Wikipedia contributors. Only an anal self publicist, or a fool, would be surprised that people would want to share and be recognised in the process. The answer given by Dawkins was as revealing as I have heard from this writer, but typically convoluted and obscure - as is his approach to anything that seems to contradict HIS view of nature. The contrast between Dawkins, the academic, and Darwin, the natural historian, could not be greater in this respect. Darwin had his great idea through an intuitive link with Nature itself that arose from thousands of discrete observations. Dawkins, by contrast, is not attached either to Nature or to the religion that he continually attacks. My conclusion is that he sees himself as a messianic redeemer in the process of setting up a new religion of the sciences.
Saturday, 16 July 2011
The Dawkins Delusion And Pushing At Open Doors
For Marcus - Imagine a game of chess played backwards...
Evolution is an undisputed fact, but the atheists must stop looking at only the mechanism and start looking at the mechanic.
Adaptation and optimisation through a feedback system is nothing new, either in Nature, or in modern systems management, but whereas a computer program can be rewritten in a relatively short time, to rewrite a program for a natural system according to evolution, it takes a lot, lot longer. Nature itself knows of only one way to do this and it is through the death and reproduction of multiple organisms - with the possibility of mutation and a favourable adaptation in the process.
Imagine therefore, that this (material evolutionary) dynamic - having existed for millennia, masks the existence of another dynamic. A dynamic that has acted upon the other for a similarly long period of time, (using the old familiar feedback system we are so used to), only this time, it is coming from the other direction...
To describe this 'other' system as rational in our accepted sense would be wrong - perhaps pre rational then. Its function is undoubtedly teleological, so to describe it as intelligent, would certainly be right, but this is no more or less than we would describe Nature - it is highly intelligent, but not rational in the accepted sense of material consciousness.
This bridgehead into the material world involves an adaptation to (human) morphology outside of the scope of homo sapient. It involves a substantial optimisation of the organism, to facilitate the process by which it can die (instinctively), yet remain alive as permanent conduit for Mind in a feedback system that involves one individual rather than the many. This adaptation will involve a very much quicker assimilation of material reality, in what one might describe: as a new and conscious creation.
Evolution is an undisputed fact, but the atheists must stop looking at only the mechanism and start looking at the mechanic.
Adaptation and optimisation through a feedback system is nothing new, either in Nature, or in modern systems management, but whereas a computer program can be rewritten in a relatively short time, to rewrite a program for a natural system according to evolution, it takes a lot, lot longer. Nature itself knows of only one way to do this and it is through the death and reproduction of multiple organisms - with the possibility of mutation and a favourable adaptation in the process.
Imagine therefore, that this (material evolutionary) dynamic - having existed for millennia, masks the existence of another dynamic. A dynamic that has acted upon the other for a similarly long period of time, (using the old familiar feedback system we are so used to), only this time, it is coming from the other direction...
To describe this 'other' system as rational in our accepted sense would be wrong - perhaps pre rational then. Its function is undoubtedly teleological, so to describe it as intelligent, would certainly be right, but this is no more or less than we would describe Nature - it is highly intelligent, but not rational in the accepted sense of material consciousness.
This bridgehead into the material world involves an adaptation to (human) morphology outside of the scope of homo sapient. It involves a substantial optimisation of the organism, to facilitate the process by which it can die (instinctively), yet remain alive as permanent conduit for Mind in a feedback system that involves one individual rather than the many. This adaptation will involve a very much quicker assimilation of material reality, in what one might describe: as a new and conscious creation.
Sunday, 10 July 2011
The Mystery Of The Find
8.7.2011
This is something of a diary event. It involves a find, or rather two finds. The first, a red sim card, the second, a pair of twenty pound notes. My first reaction to the find of the money was that providence was paying me for the effort I had made over the last few months to clear up the entrance to the park (where I found the notes) from the discarded rubbish by the discarded generation.
So looking deeper, the numbers and letters will be important, in determining what the two notes symbolise.
DD precedes the numbers on the first note 30 (4151)(39) = 8 - this is a feminine soul and relates to Ann (a shaker) at number eight.
CK precedes the numbers on the second note 80 866251 = 9 - this is a feminine soul, the note also bears the stamp 'no shaking'
The 20 year old would be Jemima
The CK is the father of this 33- 3x3 = 9 year old
In all eventualities this is two maternal entities wrapped up in each other.
This is something of a diary event. It involves a find, or rather two finds. The first, a red sim card, the second, a pair of twenty pound notes. My first reaction to the find of the money was that providence was paying me for the effort I had made over the last few months to clear up the entrance to the park (where I found the notes) from the discarded rubbish by the discarded generation.
So looking deeper, the numbers and letters will be important, in determining what the two notes symbolise.
DD precedes the numbers on the first note 30 (4151)(39) = 8 - this is a feminine soul and relates to Ann (a shaker) at number eight.
CK precedes the numbers on the second note 80 866251 = 9 - this is a feminine soul, the note also bears the stamp 'no shaking'
The 20 year old would be Jemima
The CK is the father of this 33- 3x3 = 9 year old
In all eventualities this is two maternal entities wrapped up in each other.
Wednesday, 29 June 2011
On The Course Of Human History In The 20th Century
I found myself on the 27th of June talking to a homosexual history graduate about his own subject in his own university of Canterbury. The very likable young man was the son of a vicar and had no discernible understanding that his lifestyle (or chosen history period) related to anything more than personal preference and certainly not that it was an unconscious rejection of his father. I thought of Jung and the image Jung had of God shitting upon the church, in which Jung’s father was a pastor. I could not resist drawing the threads of my recent thoughts on Jung and The Old Wise Man archetype together in a teleological explanation of what the young man had studied and had hitherto only seen as causal. It was a brief encounter and feeling it was incomplete, I asked for his number and ended the discourse with the text: Man has created God in his own image. God is an alien intelligence that permeates everything, but has no consciousness apart from man's.
I had given a few examples of powerful synchronicity that had shaped history, including the classic of the double assassination attempt on the Austrian Archduke, Franz Ferdinand, not knowing that we were on the very eve of the anniversary of the fateful day back in June 1914. It led me to thinking about Jung's encounter with the Germanic spirit in his dream of the river of blood and his subsequent psychosis, all of which occurred while Europe committed mass suicide around his neutral refuge of Switzerland. For me these events are so linked that I cannot think of the one now without the other coming into my mind as a corollary: spirit and nature, god and man, division and unity.
The fact that the anniversary day darkened, as if in mourning and that Gemma (like a disassociated Anima) had been dispatched to Germany, just to place her signature on a piece of paper and was anticipating sleeping in the airport, seemed only the more apposite, when I found she had contacted and was lodging with Nadine - the Berliner's heir, in an act of reconciliation after the Didi affair.
This synchronicity relinking with past events, reflects upon, what was for Jung, a major disunity in the spiritual host - leading ultimately to the incarnation of The Minor Yin, or The Antichrist in Adolf Hitler. The contemporary implications for my own state of being, now my Anima is more precisely aligned with the new unity of Old Wise Man archetype - through David and the incarnation of the Father archetype, demonstrably brings me into contact with the legacy of the Antichristian host left on earth - the effect of which divides and inhabits all those that are without, including he, that shook his fist, but did not hit, in defiance of The Father’s ultimate authority.
I had given a few examples of powerful synchronicity that had shaped history, including the classic of the double assassination attempt on the Austrian Archduke, Franz Ferdinand, not knowing that we were on the very eve of the anniversary of the fateful day back in June 1914. It led me to thinking about Jung's encounter with the Germanic spirit in his dream of the river of blood and his subsequent psychosis, all of which occurred while Europe committed mass suicide around his neutral refuge of Switzerland. For me these events are so linked that I cannot think of the one now without the other coming into my mind as a corollary: spirit and nature, god and man, division and unity.
The fact that the anniversary day darkened, as if in mourning and that Gemma (like a disassociated Anima) had been dispatched to Germany, just to place her signature on a piece of paper and was anticipating sleeping in the airport, seemed only the more apposite, when I found she had contacted and was lodging with Nadine - the Berliner's heir, in an act of reconciliation after the Didi affair.
This synchronicity relinking with past events, reflects upon, what was for Jung, a major disunity in the spiritual host - leading ultimately to the incarnation of The Minor Yin, or The Antichrist in Adolf Hitler. The contemporary implications for my own state of being, now my Anima is more precisely aligned with the new unity of Old Wise Man archetype - through David and the incarnation of the Father archetype, demonstrably brings me into contact with the legacy of the Antichristian host left on earth - the effect of which divides and inhabits all those that are without, including he, that shook his fist, but did not hit, in defiance of The Father’s ultimate authority.
Wednesday, 8 June 2011
The Truthers and Jonathan Kaye
I am pleased to see this book appear, since although the 9/11 conspiracy is a largely American phenomenon, it has surfaced in the UK among some of the people that I come into contact with in respect of matters of mental health. Listening to the author this morning. I was struck by how he explained the ability of the conspiracy theorists to expand their theory to incorporate the rational arguments of those who would argue against them. It was also significant that he felt there was only approximately one percentage of individuals, among the conspiracy theorists, who were actually suffering delusional states brought about by mental illness.
At this point I might have expected something different from the author, but his preferred explanation, for the remaining ninety nine percent, was to explain the phenomenon as a product of an over active sympathy for a leftist, or alternative sociological and political system to the capitalist democratic U.S system. In short, those who would blame their own shortcomings and all else, would blame it upon, ‘them or ‘they’, in other words, ‘the system'.
He did not enlarge upon this point in the interview, so I am assuming his idea, that 'the ninety nine percent' were 'normal', remains his view. Whereas, I don't think anyone involved with psychopathology, would consider this a particularly rational standpoint in itself. There is obviously something going on that is not rational and in my experience it is far more widespread than those who would be prepared to disclose their viewpoint as a conspiracy. It is, in my experience, merely the tip of the iceberg. I do not think I have spoken to one person, who, when challenged about their conventional assumptions, will stick to their guns, when the matter of 9/11 is raised. Jonathan Kaye at this point conflates this particular conspiracy theory with many others and it is on this assumption that I wish to take issue and offer some alternative views.
In psychopathology we find certain states that are reflected in the population at large. In this particular case, I would suggest a generalised tendency to mild paranoia. In extreme forms, it can distort a persons emotional attitudes and rational standpoint to almost everything they experience. In the general state, it has the effect of colouring the subject’s point of view. There are many aspects to the phenomenon, but predominantly it arises out of a negative orientation to a parental figure - most often to the father. This is by no means a universal phenomenon, their are many conditional nuances in a child's development, but a critical irrational father almost always predispose the child to self doubt, since meeting such a parent’s demands will deliver the child into the same conflicted condition as the father. If this conditioning is introverted it can cause all manner of psychopathological conditions, more frequently though, and especially in men, the negative conditioning, is extroverted on to the objects of individual experience, which become coloured with a mildly negative tarnish.
The subject in these cases, will almost invariably and perfectly unconsciously, look for 'father figures'. The relation to these father substitutes will always be toned in an unnatural way, where expectation is exaggerated and disproportionate. The complexity of these relations and interrelations are the subject of many a psychologist and councillor's rooms, but for the conspiracists, this lack of empowerment and confusion caused by the parental relation, is reflected is a quite different way.
It is here we must depart from common sense and take the unlikely route of treating the fantasy as a reality and examine what it is actually doing for the subject. The child, a priori, cannot hold a conscious orientation, that simultaneously loves and hates its parent. In this condition, the State, which reflects the providence and the authority of the individual’s father, becomes a displaced substitute. The inconsistency of the father, then becomes the connivance of the State and the conspirasist, in taking up arms against this connivance, is empowered in a way that was impossible in the child’s direct relation to its parent. The infantile nature of the conspiracy fantasies, the preoccupation with futuristic technology and weaponry, as is almost universally the case and reflected by Kaye, demonstrate that we are dealing with the mind of a child, but transposed upon an adult conflict situation.
Anyone familiar with bringing up or teaching a young child, will recognise the ‘tall stories’ produced in a perfectly convincing way (at least so far as the child is concerned) to explain the strange goings on that have resulted, shall we say for example, in a broken vase or trinket. It is the adult’s assumption that the child is lying, but the reality of the child’s mind is quite different from that. The reality is, that a child does not differentiate its actions in the same way that adult’s do. It sees, for instance, the breaking of a treasured object as impossibly its own fault. The object reflects the love bound up with the parent, so it becomes impossible that the child should offend against that love, so a fantastic story is substituted, as tortuous in complexity as the love bond between the child and the adult is strong.
This going back to a world of fantasy when the going gets tough, is something that becomes reflected as a generality among the ninety nine percent…
This empirical explanation is in my view not an exception, but a generality and is shared by more than just the ninety nine percent of conspiracy theorists. There is at the root of our culture a deeply infantile state - we are all children who have grown old. The condition by which children develop, means that the rich world of myth and fantasy is ignored as the pressing demands of a material world make it impossible to sustain. This mythological complexity is our root and beyond it lies only the material. It is therefore a natural assumption of mine, as a Jungian minded person, that this numinous substructure to reality will find expression in our contemporary world, acknowledged or not. It is my understanding, that the same process that occurs to a child searching for answers to an inexplicable lapse in regard (for a parent), is the same process that inflates our conspiracy fantasies. In a way it allows a degree of control and empowerment in a situation that is inexplicable and beyond normal understanding, but it also opens the door to the unconscious.
Jung wrote a book on UFO phenomenon in which he looked at the mythological equivalents and historical precedents, to what was to him a modern set of mythological fantasies. I cannot imagine, because of his discovery of synchronicity, that he was not aware of the fact that he had succumbed to the unconscious in a personally momentous way during times of remarkable world upheaval. In my opinion, it will come to be understood how important was his work on the unconscious during and after these experiences - leaving a legacy, not merely of written work, but also of a universally valid psychical nature, (The Red Book).
The events that Kaye cites in his book, especially 9/11, are in themselves momentous in a way that I regard as a special category of history. This category of history is, as I understand it, more precisely mythological in origin than it is a causal contingency of preceding events. Meaning, that such events appear to come out of the blue and seem to be guided with precision by unseen hands, but the reality is, that these events are the result of a latent capacity for the unconscious to express itself collectively in a very precise way, at what one might regard as turning points in human history. The very ignorance of humanity to the effect of the will in amplifying the latent capacity of the unconscious to express the opposites is prerequisite to these ‘big events’. It is reflected in the homily: that the truth will out. More precisely, by holding back or twisting the truth, as mankind inveterately does (the grown old child), it inevitably leads to a moment when the opposite must take effect and it does so with momentous force and meaning, leaving the world to react and reflect upon its impotence in the face of fate.
The smallest of coincidences have given rise to the most remarkable events. The shooting of Prince Ferdinand is as classic an example as the shooting of Kennedy or of Lincoln and are equally mythological in form and outcome. The ignorance by the majority, to the mythological substructure of our world and to its effect in each individual life, leaves everything to fate. As a result of this, the secularists cling on to the will and the religious to an unseen god in a world that is clearly beyond man’s control. The only forward solution to the problems of the world, is that mankind, individually, must stop being a grown old child and re-assume a connection with the truth of his mythological life and by a process of differentiation become psychically objectified (as Jung was).
The alternative is that the unconscious will express the generality of the chaos of the wilfull world by a dramatic expression of the opposite - a single being embodied in maturity, myth and truth…
At this point I might have expected something different from the author, but his preferred explanation, for the remaining ninety nine percent, was to explain the phenomenon as a product of an over active sympathy for a leftist, or alternative sociological and political system to the capitalist democratic U.S system. In short, those who would blame their own shortcomings and all else, would blame it upon, ‘them or ‘they’, in other words, ‘the system'.
He did not enlarge upon this point in the interview, so I am assuming his idea, that 'the ninety nine percent' were 'normal', remains his view. Whereas, I don't think anyone involved with psychopathology, would consider this a particularly rational standpoint in itself. There is obviously something going on that is not rational and in my experience it is far more widespread than those who would be prepared to disclose their viewpoint as a conspiracy. It is, in my experience, merely the tip of the iceberg. I do not think I have spoken to one person, who, when challenged about their conventional assumptions, will stick to their guns, when the matter of 9/11 is raised. Jonathan Kaye at this point conflates this particular conspiracy theory with many others and it is on this assumption that I wish to take issue and offer some alternative views.
In psychopathology we find certain states that are reflected in the population at large. In this particular case, I would suggest a generalised tendency to mild paranoia. In extreme forms, it can distort a persons emotional attitudes and rational standpoint to almost everything they experience. In the general state, it has the effect of colouring the subject’s point of view. There are many aspects to the phenomenon, but predominantly it arises out of a negative orientation to a parental figure - most often to the father. This is by no means a universal phenomenon, their are many conditional nuances in a child's development, but a critical irrational father almost always predispose the child to self doubt, since meeting such a parent’s demands will deliver the child into the same conflicted condition as the father. If this conditioning is introverted it can cause all manner of psychopathological conditions, more frequently though, and especially in men, the negative conditioning, is extroverted on to the objects of individual experience, which become coloured with a mildly negative tarnish.
The subject in these cases, will almost invariably and perfectly unconsciously, look for 'father figures'. The relation to these father substitutes will always be toned in an unnatural way, where expectation is exaggerated and disproportionate. The complexity of these relations and interrelations are the subject of many a psychologist and councillor's rooms, but for the conspiracists, this lack of empowerment and confusion caused by the parental relation, is reflected is a quite different way.
It is here we must depart from common sense and take the unlikely route of treating the fantasy as a reality and examine what it is actually doing for the subject. The child, a priori, cannot hold a conscious orientation, that simultaneously loves and hates its parent. In this condition, the State, which reflects the providence and the authority of the individual’s father, becomes a displaced substitute. The inconsistency of the father, then becomes the connivance of the State and the conspirasist, in taking up arms against this connivance, is empowered in a way that was impossible in the child’s direct relation to its parent. The infantile nature of the conspiracy fantasies, the preoccupation with futuristic technology and weaponry, as is almost universally the case and reflected by Kaye, demonstrate that we are dealing with the mind of a child, but transposed upon an adult conflict situation.
Anyone familiar with bringing up or teaching a young child, will recognise the ‘tall stories’ produced in a perfectly convincing way (at least so far as the child is concerned) to explain the strange goings on that have resulted, shall we say for example, in a broken vase or trinket. It is the adult’s assumption that the child is lying, but the reality of the child’s mind is quite different from that. The reality is, that a child does not differentiate its actions in the same way that adult’s do. It sees, for instance, the breaking of a treasured object as impossibly its own fault. The object reflects the love bound up with the parent, so it becomes impossible that the child should offend against that love, so a fantastic story is substituted, as tortuous in complexity as the love bond between the child and the adult is strong.
This going back to a world of fantasy when the going gets tough, is something that becomes reflected as a generality among the ninety nine percent…
This empirical explanation is in my view not an exception, but a generality and is shared by more than just the ninety nine percent of conspiracy theorists. There is at the root of our culture a deeply infantile state - we are all children who have grown old. The condition by which children develop, means that the rich world of myth and fantasy is ignored as the pressing demands of a material world make it impossible to sustain. This mythological complexity is our root and beyond it lies only the material. It is therefore a natural assumption of mine, as a Jungian minded person, that this numinous substructure to reality will find expression in our contemporary world, acknowledged or not. It is my understanding, that the same process that occurs to a child searching for answers to an inexplicable lapse in regard (for a parent), is the same process that inflates our conspiracy fantasies. In a way it allows a degree of control and empowerment in a situation that is inexplicable and beyond normal understanding, but it also opens the door to the unconscious.
Jung wrote a book on UFO phenomenon in which he looked at the mythological equivalents and historical precedents, to what was to him a modern set of mythological fantasies. I cannot imagine, because of his discovery of synchronicity, that he was not aware of the fact that he had succumbed to the unconscious in a personally momentous way during times of remarkable world upheaval. In my opinion, it will come to be understood how important was his work on the unconscious during and after these experiences - leaving a legacy, not merely of written work, but also of a universally valid psychical nature, (The Red Book).
The events that Kaye cites in his book, especially 9/11, are in themselves momentous in a way that I regard as a special category of history. This category of history is, as I understand it, more precisely mythological in origin than it is a causal contingency of preceding events. Meaning, that such events appear to come out of the blue and seem to be guided with precision by unseen hands, but the reality is, that these events are the result of a latent capacity for the unconscious to express itself collectively in a very precise way, at what one might regard as turning points in human history. The very ignorance of humanity to the effect of the will in amplifying the latent capacity of the unconscious to express the opposites is prerequisite to these ‘big events’. It is reflected in the homily: that the truth will out. More precisely, by holding back or twisting the truth, as mankind inveterately does (the grown old child), it inevitably leads to a moment when the opposite must take effect and it does so with momentous force and meaning, leaving the world to react and reflect upon its impotence in the face of fate.
The smallest of coincidences have given rise to the most remarkable events. The shooting of Prince Ferdinand is as classic an example as the shooting of Kennedy or of Lincoln and are equally mythological in form and outcome. The ignorance by the majority, to the mythological substructure of our world and to its effect in each individual life, leaves everything to fate. As a result of this, the secularists cling on to the will and the religious to an unseen god in a world that is clearly beyond man’s control. The only forward solution to the problems of the world, is that mankind, individually, must stop being a grown old child and re-assume a connection with the truth of his mythological life and by a process of differentiation become psychically objectified (as Jung was).
The alternative is that the unconscious will express the generality of the chaos of the wilfull world by a dramatic expression of the opposite - a single being embodied in maturity, myth and truth…
Tuesday, 24 May 2011
On The Symbol Of Philemon (Elijah) and Salome
BEING REVISED 2014
The great debate over the sexualisation of modern children rumbles on, compounded now by revelations of exploitation at almost every level of society. This all takes place in our press without any regard to either the underlying meaning, or the possible cultural implications of this phenomenon. Yet, in a technological age, where sexual information and images are freely available, and social media invites strangers into our homes, no one should be surprised that the curiosity of children will be stirred and their well-being put at risk. We all know the form this sexual material takes - it ranges within a spectrum-of the very soft to the very hard, but the minds it impinges upon are not so dissimilar, and the processes not so different, to those of my own childhood.
My sexuality appeared in latent form at an age when the phenomenon was played out in the roles of doctor and patient - seemingly the only common point of reference for nudity and bodily examination that most children shared at that time. This early but quite definite awakening was heavily censored by the surrounding adults and returned to the unconscious until some years later, when the first semi adult responses started to take place. With them came the fractured emotional orientation to the objects of this sexual reawakening that was consistent with my upbringing. This all took place in a very different age, where real sexual information was scant and always strongly toned. Parental advice was absent, so what guidance there was flowed from certain contemporaries who were more forward in promoting sexual currency than others. Most, if not all of this stuff was spurious. It was always mechanical, lacking any emotional attachment, and riddled with inherited prejudice. These individuals, from their own internal processes, seemed to have a monopoly on sexual information, which acted like a magnet for the more naive characters like myself. Unwittingly, and with little reflection, I swallowed this diet of filth and misinformation, blundering forward blindly into adolescence and accepting a mechanical view of the whole process of pair bonding. On reflection, this seems not so different from what is happening today, where the mechanics of pornography predominate the behaviour of most young male adults, or at least a particular section that suffers a similar emotional deprivation to my own generation. It is a giant step, and we cannot subtract the magnetic effect that sexuality imposes on most individuals, but we can make an effort to differentiate the necessity for sexual expression from the fundamental meaning that this diverse form of human activity conveys and see if it leads us to a more complete goal in life.
There will always be a generalised state of expression to do with sexuality and in this respect marriage and normal pair bonding provide the greatest reservoir. Culture though has never been so simple that there are never counterpoints and opposites. If we take an archaic view of reality, which involves the Babylonian philosophy of the precession of astrological ages, the liberation of sexuality from its Christian shackles is no coincidence. This was predicted as part of the culmination of the bi-millennial (Christian) age of the Icthys, purported to end around the year 2000. This notion gained a following among part of certain generation, who were looking forward to peace and (free) love. The revolutionary atmosphere of the time certainly fostered the idea among many that things were changing. Some of the more esoteric types felt this was being ushered in by the age of Aquarius dawning, but that would now be eschewed as fanciful. Though it is undeniable that the overthrow of the old restraints placed upon the most important part of humanity during the last two thousand years seems to have been the program for the twentieth century. Freud, Darwin, Einstein, they all played their essential part in subverting Christian values, but then there was the mystic Jung. Jung also played his part in overthrowing god - indeed he was the first to relativise the deity into the condition of 'psychical phenomenon' - an archetype, but in doing so, Jung pointed to a very different state of reality from these other giants, on whom the superstructure of our modern material reality depends.
If there is any concern to be expressed for the young, then it is here that the work needs to be done. Unfortunately, the liberal state of consciousness that springs from a materially conditioned mind will only take us part way in this process, and while most young people find their way - tortuous or otherwise, it is often the adults in the process who have the most confused attitudes towards sexuality.
It is as if they suffer from a hangover from the past. Something undefined, that is inherited in our laws and way of life that informs us of the necessity to express sexuality within boundaries, which when examined, and in the absence of an over arching religious imperative, reveals the best available explanations as banal and lacking conviction. This generation of adults owe their liberation to the overthrow of spiritual values, but they can't quite come to terms with the material philosophy that supplants them. This has coincided with a phenomenon that might be described as a spiritual re-amnesis. This is where the reservoir of our past colonial conquests of natural cultures has come back to its sponsor with an imbibed set of Christian values, but no less fervor than was formerly expressed to the god of the forest or plain. The power that these new religions bear for the devout is still capable of overwhelming sexuality and placing it into context with its natural function of pair bonding, but in doing so it excludes all expressions but heterosexuality. It does not wrap up sado-masochism in the shroud of devotion as do the adherents of Opus Dei, but any that cannot conform to a normal expression of sexuality within the blessing of marriage are left to dangle in a limbo of guilt and self despising. / it was equally so in our unenlightened past, where a material imperative had not been placed upon our lives. Jung might have seen this clash
So, the question I am posing is what exact function does this apparently diminishing period of sexual latency actual perform in forming and informing the child's developing personality. More importantly; what is the fantasy of a sacred innocent childhood that is harboured and treasured almost universally by adults really about and why is it so readily conflated with an obviously divergent reality.
Perhaps we are seeing now a manifestation of what Freud only observed as a latent phenomenon in the children of his time. Latest sociological studies certainly tend to dispel the cherished view of an innocent childhood in favour of more progressive development of sexual awareness. Ironically, this is a situation that almost certainly has arisen as a consequence of, and in coincidence with, the general assimilation of Freud's original work on sexuality. In fact it may be quite damaging to prolong childhood, since it is almost certain that the absence of a very well defined right of passage in modern Western culture has a reductive effect on many individuals. In these young people, neurotic illness is often substituted for development, obviating and drawing attention to the fact that they have not been able to develop a proper adult status or Persona.
So how is this related to Philemon (Elijah) and Salome. Jung was alone, it seems, in his ability to accept the implications of these two symbols in combination - the royal child temptress, together with the ancient of days. In Jung accepting this seemingly disparate conjunction, he opened up the doorway to a form of wisdom that surpasses all contemporary and traditional views of human and spiritual nature and takes us to a place of psychological extremes, where the opposites in human and spiritual nature may be united.
In the biblical drama of John The Baptist, we come upon a series of actions that challenge any form of intellectual participation and as such I have discarded any attempt to treat this important story as historical. It is simply irrelevant to our lives to try to establish what factual basis there is for this and the other dramas of the bible. It is the myth that is important and how the underlying psychical configuration plays out in contemporary consciousness. We have seen how the figure of Mary Magdalene and Judas have been distorted, or rather recast, in a more sinister light by the successive human interpolators of the bible and I would conjecture that this is inevitable. Deepening the shadows and emphasising the highlights, is a trick all artists and poets play with their subjects.
But first, we must look at the phenomenon of dreams and associated psychical manifestations as they appeared to Jung. Jung was the first to grant autonomy to his dreams and the integral fantasies of the Red Book. The language of his dreams and the manifest content of his fantasies, are in a sense, both culturally universal, but also personal. His mind was attendant at the fabrication of these psychical objects, and although Jung formulated the idea of The Collective Unconscious around this time, nevertheless, it was his personal mind through which these psychical objects came to enter reality. I will restate my view that Jung reached a peak of development that was unsurpassed by his followers, who, like Christians, have placed their hero beyond mortal reach. This is not to say there are not detractors, there will always be dissenting voices, until an object emerges that is completely beyond reproach and embraces all but those who would fall beyond the pale. Jung lived his own myth and as such, his psychical being now forms the cornerstone to The Marriage Quarternity, the complex that holds sway in all our mortal lives. So, if you accept, as I have, the preceding premise, then you must accept that the figure of The Ancient of Days in conjunction with the Royal temptress, (as it appeared to Jung), is relevant to all.
It is the psychical substructure that is to be understood, for while we admire only the scenery and worship the king, we will be caught in the same figurative world as our forebears and not have the wisdom of understanding that we are immersed in a sea of intelligence, which, like the fish that swim in the ocean, we have little or no comprehension.
The great debate over the sexualisation of modern children rumbles on, compounded now by revelations of exploitation at almost every level of society. This all takes place in our press without any regard to either the underlying meaning, or the possible cultural implications of this phenomenon. Yet, in a technological age, where sexual information and images are freely available, and social media invites strangers into our homes, no one should be surprised that the curiosity of children will be stirred and their well-being put at risk. We all know the form this sexual material takes - it ranges within a spectrum-of the very soft to the very hard, but the minds it impinges upon are not so dissimilar, and the processes not so different, to those of my own childhood.
My sexuality appeared in latent form at an age when the phenomenon was played out in the roles of doctor and patient - seemingly the only common point of reference for nudity and bodily examination that most children shared at that time. This early but quite definite awakening was heavily censored by the surrounding adults and returned to the unconscious until some years later, when the first semi adult responses started to take place. With them came the fractured emotional orientation to the objects of this sexual reawakening that was consistent with my upbringing. This all took place in a very different age, where real sexual information was scant and always strongly toned. Parental advice was absent, so what guidance there was flowed from certain contemporaries who were more forward in promoting sexual currency than others. Most, if not all of this stuff was spurious. It was always mechanical, lacking any emotional attachment, and riddled with inherited prejudice. These individuals, from their own internal processes, seemed to have a monopoly on sexual information, which acted like a magnet for the more naive characters like myself. Unwittingly, and with little reflection, I swallowed this diet of filth and misinformation, blundering forward blindly into adolescence and accepting a mechanical view of the whole process of pair bonding. On reflection, this seems not so different from what is happening today, where the mechanics of pornography predominate the behaviour of most young male adults, or at least a particular section that suffers a similar emotional deprivation to my own generation. It is a giant step, and we cannot subtract the magnetic effect that sexuality imposes on most individuals, but we can make an effort to differentiate the necessity for sexual expression from the fundamental meaning that this diverse form of human activity conveys and see if it leads us to a more complete goal in life.
There will always be a generalised state of expression to do with sexuality and in this respect marriage and normal pair bonding provide the greatest reservoir. Culture though has never been so simple that there are never counterpoints and opposites. If we take an archaic view of reality, which involves the Babylonian philosophy of the precession of astrological ages, the liberation of sexuality from its Christian shackles is no coincidence. This was predicted as part of the culmination of the bi-millennial (Christian) age of the Icthys, purported to end around the year 2000. This notion gained a following among part of certain generation, who were looking forward to peace and (free) love. The revolutionary atmosphere of the time certainly fostered the idea among many that things were changing. Some of the more esoteric types felt this was being ushered in by the age of Aquarius dawning, but that would now be eschewed as fanciful. Though it is undeniable that the overthrow of the old restraints placed upon the most important part of humanity during the last two thousand years seems to have been the program for the twentieth century. Freud, Darwin, Einstein, they all played their essential part in subverting Christian values, but then there was the mystic Jung. Jung also played his part in overthrowing god - indeed he was the first to relativise the deity into the condition of 'psychical phenomenon' - an archetype, but in doing so, Jung pointed to a very different state of reality from these other giants, on whom the superstructure of our modern material reality depends.
If there is any concern to be expressed for the young, then it is here that the work needs to be done. Unfortunately, the liberal state of consciousness that springs from a materially conditioned mind will only take us part way in this process, and while most young people find their way - tortuous or otherwise, it is often the adults in the process who have the most confused attitudes towards sexuality.
It is as if they suffer from a hangover from the past. Something undefined, that is inherited in our laws and way of life that informs us of the necessity to express sexuality within boundaries, which when examined, and in the absence of an over arching religious imperative, reveals the best available explanations as banal and lacking conviction. This generation of adults owe their liberation to the overthrow of spiritual values, but they can't quite come to terms with the material philosophy that supplants them. This has coincided with a phenomenon that might be described as a spiritual re-amnesis. This is where the reservoir of our past colonial conquests of natural cultures has come back to its sponsor with an imbibed set of Christian values, but no less fervor than was formerly expressed to the god of the forest or plain. The power that these new religions bear for the devout is still capable of overwhelming sexuality and placing it into context with its natural function of pair bonding, but in doing so it excludes all expressions but heterosexuality. It does not wrap up sado-masochism in the shroud of devotion as do the adherents of Opus Dei, but any that cannot conform to a normal expression of sexuality within the blessing of marriage are left to dangle in a limbo of guilt and self despising. / it was equally so in our unenlightened past, where a material imperative had not been placed upon our lives. Jung might have seen this clash
So, the question I am posing is what exact function does this apparently diminishing period of sexual latency actual perform in forming and informing the child's developing personality. More importantly; what is the fantasy of a sacred innocent childhood that is harboured and treasured almost universally by adults really about and why is it so readily conflated with an obviously divergent reality.
Perhaps we are seeing now a manifestation of what Freud only observed as a latent phenomenon in the children of his time. Latest sociological studies certainly tend to dispel the cherished view of an innocent childhood in favour of more progressive development of sexual awareness. Ironically, this is a situation that almost certainly has arisen as a consequence of, and in coincidence with, the general assimilation of Freud's original work on sexuality. In fact it may be quite damaging to prolong childhood, since it is almost certain that the absence of a very well defined right of passage in modern Western culture has a reductive effect on many individuals. In these young people, neurotic illness is often substituted for development, obviating and drawing attention to the fact that they have not been able to develop a proper adult status or Persona.
So how is this related to Philemon (Elijah) and Salome. Jung was alone, it seems, in his ability to accept the implications of these two symbols in combination - the royal child temptress, together with the ancient of days. In Jung accepting this seemingly disparate conjunction, he opened up the doorway to a form of wisdom that surpasses all contemporary and traditional views of human and spiritual nature and takes us to a place of psychological extremes, where the opposites in human and spiritual nature may be united.
In the biblical drama of John The Baptist, we come upon a series of actions that challenge any form of intellectual participation and as such I have discarded any attempt to treat this important story as historical. It is simply irrelevant to our lives to try to establish what factual basis there is for this and the other dramas of the bible. It is the myth that is important and how the underlying psychical configuration plays out in contemporary consciousness. We have seen how the figure of Mary Magdalene and Judas have been distorted, or rather recast, in a more sinister light by the successive human interpolators of the bible and I would conjecture that this is inevitable. Deepening the shadows and emphasising the highlights, is a trick all artists and poets play with their subjects.
But first, we must look at the phenomenon of dreams and associated psychical manifestations as they appeared to Jung. Jung was the first to grant autonomy to his dreams and the integral fantasies of the Red Book. The language of his dreams and the manifest content of his fantasies, are in a sense, both culturally universal, but also personal. His mind was attendant at the fabrication of these psychical objects, and although Jung formulated the idea of The Collective Unconscious around this time, nevertheless, it was his personal mind through which these psychical objects came to enter reality. I will restate my view that Jung reached a peak of development that was unsurpassed by his followers, who, like Christians, have placed their hero beyond mortal reach. This is not to say there are not detractors, there will always be dissenting voices, until an object emerges that is completely beyond reproach and embraces all but those who would fall beyond the pale. Jung lived his own myth and as such, his psychical being now forms the cornerstone to The Marriage Quarternity, the complex that holds sway in all our mortal lives. So, if you accept, as I have, the preceding premise, then you must accept that the figure of The Ancient of Days in conjunction with the Royal temptress, (as it appeared to Jung), is relevant to all.
It is the psychical substructure that is to be understood, for while we admire only the scenery and worship the king, we will be caught in the same figurative world as our forebears and not have the wisdom of understanding that we are immersed in a sea of intelligence, which, like the fish that swim in the ocean, we have little or no comprehension.
Subscribe to:
Posts (Atom)