Worldview
Everything You Will Be You Already Are
Everything You Will Be You Already Are
This is not the Rosicrucians, but an older and more illustrious Order of which the Rosicrucians are a branch. It pays special respect to the teachings of the Platonists, the Pythagoreans, and Apollonius of Tyana. Evidently it is not Christian. The two initiates are Mejnour, the senior one, and Zanoni, who has been on earth for 5000 years. While sharing in the same occult knowledge and possessing the secret of indefinite life, these two contrast in character. Mejnour inhabits the body of an old man, with every earthly passion extinguished, in order to accomplish the transmutation of man into superman. He works at his plans with ‘cabala and numbers’,residing in Olympian calm behind the scenes and cycles of human history, indifferent to others’ weal or woe as he is indifferent to his own. Zanoni is an equally mysterious character, but one who becomes less superhuman as the plot unfolds.
THE EXEMPLAR
There is much of the Comte de →Saint-Germaina bout him: Zanoni is also a cosmopolite, a ‘nobletraveler’ who has seen the world (his servants come from India) and its history, a man who has achieved the elixir of life, who gives away priceless gems and stuns the public with his mystery and his wealth,coming and going as he pleases. Zanoni’s choice is to enter the maelstrom of human passion, losing his occult powers in the process but gaining what his master Mejnour has rejected: love and death. The message of the work is that the love of human beings for each other, and their acceptance of death, are things of incalculable value, not to be surpassed even by the highest initiate.
THE EXEMPLAR
There is much of the Comte de →Saint-Germaina bout him: Zanoni is also a cosmopolite, a ‘nobletraveler’ who has seen the world (his servants come from India) and its history, a man who has achieved the elixir of life, who gives away priceless gems and stuns the public with his mystery and his wealth,coming and going as he pleases. Zanoni’s choice is to enter the maelstrom of human passion, losing his occult powers in the process but gaining what his master Mejnour has rejected: love and death. The message of the work is that the love of human beings for each other, and their acceptance of death, are things of incalculable value, not to be surpassed even by the highest initiate.
Hermeticism is not something you choose, it is a destiny,
just as the ecclesia spiritualis is not an organization but an electio.
~Carl Jung to Rudolf Bernoulli, Letters Volume 1, Page 351.
If we could arrive at the truth by learning the words of wisdom, then the world would have been saved already. Wisdom cannot be taught by words. It is only possible by personal contact and by immediate experience.
There, that's the error, one must not seek happiness. The happiness that one seeks is a usurped one. Organic happiness, the bliss that comes from the center of the earth, that alone is fruitful and that simply comes. Sometimes it surges from the deepest suffering.
--Jung, et al, Remembrances
Your individuality, your Self, appears in the objective facts of your life. An event can seem incredible, unacceptable, but if it happens to you, then it means that it is you. ~C. G. Jung, Emma Jung and Toni Wolff - A Collection of Remembrances; Pages 51-70.
"The whole power of Magic is founded on Eros. The way Magic works is to bring things together through their inherent similarity. . . . In our body, the brain, the lungs, the heart, liver and other organs interact, favor each other, intercommunicate and feel reciprocal pain. From this relationship is born Eros, which is common to them all; from this Eros is born their mutual rapprochement, wherein resides true Magic." - Marcelio Ficino.
just as the ecclesia spiritualis is not an organization but an electio.
~Carl Jung to Rudolf Bernoulli, Letters Volume 1, Page 351.
If we could arrive at the truth by learning the words of wisdom, then the world would have been saved already. Wisdom cannot be taught by words. It is only possible by personal contact and by immediate experience.
There, that's the error, one must not seek happiness. The happiness that one seeks is a usurped one. Organic happiness, the bliss that comes from the center of the earth, that alone is fruitful and that simply comes. Sometimes it surges from the deepest suffering.
--Jung, et al, Remembrances
Your individuality, your Self, appears in the objective facts of your life. An event can seem incredible, unacceptable, but if it happens to you, then it means that it is you. ~C. G. Jung, Emma Jung and Toni Wolff - A Collection of Remembrances; Pages 51-70.
"The whole power of Magic is founded on Eros. The way Magic works is to bring things together through their inherent similarity. . . . In our body, the brain, the lungs, the heart, liver and other organs interact, favor each other, intercommunicate and feel reciprocal pain. From this relationship is born Eros, which is common to them all; from this Eros is born their mutual rapprochement, wherein resides true Magic." - Marcelio Ficino.
VORTEX
*Telesma is a Greek word for a holy or miraculous object. The word talisman comes from the Arabic tilsam, ‘magical image’, which in turn probably comes from the Greek telesma. In the alchemy of the Renaissance, telesma was used as a name for the Philosopher’s Stone, which according to legend could transform metals to gold, cure diseases, and so on, but rather should be understood as a core of knowledge by which humans could refine and complete themselves. In some mystical traditions, telesma can also be the force by which objects or images received magical qualities. In the Emerald Tablet (see this word), this substance is described as a fluidum telesma, miraculous liquid, sprung from the four elements. Telesma is a force so potent that, as the Emerald Tablet puts it, ‘it overcomes every subtle thing and penetrates every solid substance.' The initiate’s work is to channel this telesma and condense it within his cells until a transformation takes place.” Hermes said, in the Emerald Tablet, “It is the cause, this, of all perfection of all things throughout the universe. This will attain the highest perfection of powers.”
*Telesma is a Greek word for a holy or miraculous object. The word talisman comes from the Arabic tilsam, ‘magical image’, which in turn probably comes from the Greek telesma. In the alchemy of the Renaissance, telesma was used as a name for the Philosopher’s Stone, which according to legend could transform metals to gold, cure diseases, and so on, but rather should be understood as a core of knowledge by which humans could refine and complete themselves. In some mystical traditions, telesma can also be the force by which objects or images received magical qualities. In the Emerald Tablet (see this word), this substance is described as a fluidum telesma, miraculous liquid, sprung from the four elements. Telesma is a force so potent that, as the Emerald Tablet puts it, ‘it overcomes every subtle thing and penetrates every solid substance.' The initiate’s work is to channel this telesma and condense it within his cells until a transformation takes place.” Hermes said, in the Emerald Tablet, “It is the cause, this, of all perfection of all things throughout the universe. This will attain the highest perfection of powers.”
"The difference between a good life and a bad life
is how well you walk through the fire."
is how well you walk through the fire."
"It is important to have a secret, a premonition of things unknown. It fills life with a numinosum...a sense that things can happen which remain inexplicable. The unexpected and the incredible belong in this world. Only then is life whole."
"The upheaval of our world and the upheaval in consciousness is one and the same. Everything becomes relative and therefore doubtful. And while man, hesitant and questioning, contemplates... his spirit yearns for an answer that will allay the turmoil of doubt and uncertainty." ~C.G. Jung
"Just as the decision to become man apparently makes use of the ancient Egyptian model, so we can expect that the process itself will follow certain prefigurations. The approach of Sophia betokens a new creation. But this time it is not the world that is to be changed; rather it is God who intends to change his own nature. Mankind is not, as before, to be destroyed, but saved. In this decision we can discern the "philanthropic" influence of Sophia: no new human beings are to be created, but only one, the God-man.
For this purpose a contrary procedure must be employed. The Second Adam shall not, like the first, proceed directly from the hand of the Creator, but shall be born of a human woman. So this time priority falls to the Second Eve, not only in a temporal sense but in a material sense as well." ~C.G. Jung
More, Worldview - http://thecountmovie.weebly.com/worldview.html
"The upheaval of our world and the upheaval in consciousness is one and the same. Everything becomes relative and therefore doubtful. And while man, hesitant and questioning, contemplates... his spirit yearns for an answer that will allay the turmoil of doubt and uncertainty." ~C.G. Jung
"Just as the decision to become man apparently makes use of the ancient Egyptian model, so we can expect that the process itself will follow certain prefigurations. The approach of Sophia betokens a new creation. But this time it is not the world that is to be changed; rather it is God who intends to change his own nature. Mankind is not, as before, to be destroyed, but saved. In this decision we can discern the "philanthropic" influence of Sophia: no new human beings are to be created, but only one, the God-man.
For this purpose a contrary procedure must be employed. The Second Adam shall not, like the first, proceed directly from the hand of the Creator, but shall be born of a human woman. So this time priority falls to the Second Eve, not only in a temporal sense but in a material sense as well." ~C.G. Jung
More, Worldview - http://thecountmovie.weebly.com/worldview.html
Bruneel - Elemental Fire
"The key to all mysteries and the source of all Illumination lies deep within the self." --Rosicrucian Manuscript
He rideth upon the Chariot of Eternity; the White and the Black are harnessed in his Being.
The Philosopher's stone and the birth of the black light
"As consciousness descends deeper into the darkness, the ego's light becomes inferior to a deeper light that appears from the Philosopher's stone as the alchemists call it. The stone is the opus, the work of our lives, and in psychological terms represents the Self (the center and totallity of the psyche) as it comes to manifestations in our lives. This Stone is not fixed; it is a living dynamism continually flowing between and transcending in all dimensions."
--Monika Wikman, Pregnant Darkness
Our psyche can function as though space did not exist. The psyche can thus be independent of space, of time, and of causality. This explains the possibility of magic. ~C. G. Jung, Emma Jung and Toni Wolff - A Collection of Remembrances; Pages 51-70.
The psyche, which we have a tendency to take for a subjective face, is really a face that extends outside of us, outside of time, outside of space. -C.G. Jung, Emma Jung, Toni Wolff, Collection of Rememberances
The Philosopher's stone and the birth of the black light
"As consciousness descends deeper into the darkness, the ego's light becomes inferior to a deeper light that appears from the Philosopher's stone as the alchemists call it. The stone is the opus, the work of our lives, and in psychological terms represents the Self (the center and totallity of the psyche) as it comes to manifestations in our lives. This Stone is not fixed; it is a living dynamism continually flowing between and transcending in all dimensions."
--Monika Wikman, Pregnant Darkness
Our psyche can function as though space did not exist. The psyche can thus be independent of space, of time, and of causality. This explains the possibility of magic. ~C. G. Jung, Emma Jung and Toni Wolff - A Collection of Remembrances; Pages 51-70.
The psyche, which we have a tendency to take for a subjective face, is really a face that extends outside of us, outside of time, outside of space. -C.G. Jung, Emma Jung, Toni Wolff, Collection of Rememberances
Scintillating Consciousness
Astronomical/Musical Paradigm
The quest for immortality is a quest for enduring presence and awareness. The winged dragon is the symbolic superstar of St. Germain's Triangle Book. In The Book of Lambspring, it represents the Anima Mundi, or Soul of the World, which is the sum total of planetary existence -- the holographic blueprint on which form is based, the informational level or primal source of being - Zero Point. It is said that medicine providing the gift of youth can be made from its venom.
Zero-Point is the Key to Precession, the great harmonic cycle. The Dot, or Point represents the absorption of the All, of Creation, into its Origin. The Point correlates with the Origin. Material creation enfolded back into the Source, dissolving manifestation in the ocean of its Origin. The Dot is thus equal to the Circle. It is the Circle, just as each degree or dot of the Circle represents the entire Circle, and consequently the Dot contains all and any possibility of material manifestation.
Therefore whoever considers the event from outside always sees only that it already was, and that it is always the same. But whoever looks from inside, knows that everything is new. The events that happen are always the same. But the creative depths of man are not always the same. Events signify nothing, they signify only in us. We create the meaning of events. The meaning is and always was artificial. We make it. Because of this we seek in ourselves the meaning of events, so that the way of / what is to come becomes apparent and our life can pow again. That which you need comes from yourself, namely the meaning of the event. The meaning of events is not their particular meaning. This meaning exists in learned books. Events have no meaning. The meaning of events is the way of salvation that you create. The meaning of events comes from the possibility of life in this world that you create. It is the mastery of this world and the assertion of your soul in this world. This meaning of events is the supreme meaning, that is not in events, and not in the soul, but is the God standing between events and the soul, the mediator of life, the way, the bridge and the going across. ~Carl Jung, The Red Book, Page 239.
Zero-Point
Life also exists as a timeless, massless, dimensionless level of reality. We are particles; we are probability waves. We are matter; We are energy. We are body; We are mind. Matter and consciousness are aspects of the same undivided whole. Distinctions such as being and not being exist only in our minds, where we create them in a valiant attempt to understand our infinite nature, which is unknowable in our finite state. We transform as eternity unfolds in us, but that eternity may also transform, as it returns to itself enriched by our participation. The sole purpose of human existence is to kindle a light in the darkness of mere being.
*
From me flows what you call time. We are self-creative entities. At times I feel as if I am spread out over the landscape and inside things, and am myself living in every tree, in the splashing of the waves, in the clouds and the animals that come and go, in the procession of the seasons. The solar system is the chorus to the Harmony of the World -- a polyphonic musical process with each motion harmonically atuned to the others and modulated by the sun, and from outside this system the tuning of the universe. Thus, the solar system has no internal center.
We become part of the manifold essence of outer and inner universe through our bodies and souls. All we actually know is our own mind, our own perceptions -- a "living mirror," in which the images of the entire universe are reflected, and that living mirror must only look at itself, in order to develop conceptions. We are a reflection, by the universe, and of the universe. And every part of us, every part of the whole universe, as we know it, is of that nature, insofar as we know these things.
The kinds of discoveries which are generated, not from sense-perception, but by the mind imagining the creative process itself, and drawing from itself, is an act of creation and an hypothesis about the creation of the physical universe. This resonates with the physical universe, this gives us power, in and over the physical universe -- increasing the power of our action over time, over processes in the universe -- universal gravity patterns.
*
Quantum cosmology: You have two extremes. The most minimal part has the characteristics of the music principle; so does the universe. So it's the relationship, putting these two things, the maximum and the minimum, together, again, which Planck expresses minimally, physically; and then Einstein complements that with a complete surprise, which had no correspondence to what Planck had done. If you look at space and time on a very tiny scale, there are no longer three dimensions of space and one of time but the dimensions all get screwed up in a complicated way.
In physics, physical information refers generally to the information that is contained in a physical system. Its usage in quantum mechanics (i.e. quantum information) is important, for example in the concept of quantum entanglement to describe effectively direct or causal relationships between apparently distinct or spatially separated particles.
Information is "that which can distinguish one thing from another". The information embodied by a thing can thus be said to be the identity of the particular thing itself, that is, all of its properties, all that makes it distinct from other (real or potential) things. It is a complete description of the thing, but in a sense that is divorced from any particular language -- classical or quantum.
Hawking says, "Cosmology used to be regarded as a pseudo science, an area where wild speculation, was unconstrained by any reliable observations. We now have lots and lots of observational data, and a generally agreed picture of how the universe is evolving. But cosmology is still not a proper science, in the sense that as usually practiced, it has no predictive power. Our observations tell us the present state of the universe, and we can run the equations backward, to calculate what the universe was like at earlier times. But all that tells us is that the universe is as it is now, because it was as it was then. To go further, and be a real science, cosmology would have to predict how the universe should be."
Kaluza Klein theories, contain various scalar fields, that come from the three index field, and the modulie of the internal space. The scalar field, phi, will have a potential, V of phi. In regions where the gradients of phi are small, the energy momentum tensor will act like a cosmological constant, Lambda =8 pi G V, where G is Newton's constant in four dimensions.
Thus it will curve the Euclidean metric, like a four-sphere.
However, if the field phi is not at a stationary point of V, it can not have zero gradient everywhere. This means that the solution can not have O5 symmetry, like the round four sphere. The most it can have, is O4 symmetry. In other words, the solution is a deformed four sphere.
The four-dimensional geometry of a scalar field will reduce to the third, when the internal space, collapses to zero size in one direction, until one obtains an open universe -- a bubble of carefully adjusted potentials, with false vacuum local minima.
It will work for any reasonable potential. The price one pays for a general potential, is a singularity at the south pole. This singularity would be time-like, and naked. One might think that anything could come out of this naked singularity, and propagate... negentropic potential. Convergent rather than divergent flow plays the deciding role in the self-organization of life.
*
He who conducts from The Book of Harmony, orchestrates the Universe. Music is the backdoor to the No Exit rule of entropy, the second lie of thermodynamics. Music can take any shape or form. Our DNA transduces our virtual blueprint from light to sound and cymatics generates the bodymind.
A functional triad is a resonance of the universe as a whole. It's not something contained within a sphere; it's something which the content reflects. This is how universe creates existence. So you tune your universe! And the universe is always from the outside, but you learn to play the notes to make the universe resonate, because it will do so automatically, once you get the right solution. That is the essence of the principles of competent physical science, of art, and the human mind, and everything else. For the human mind and art and so forth are all the same thing,
It is a common belief, among alchemists, that Secret Fire is the main constituent of time. Time itself does not exist, because actually, the existence of the human being is implicitly universal. The human individual is a universal thing, which lives in history, and only realizes itself by living in history.
History lies always in a higher power, which we call the future. It's the higher development of the higher process, the self-development of the universe. And we participate, by resonance, with that progress in the universe. Through it we can perturb the false vacuum of local universe -- a very mild singularity, with a finite value. Perturbations reflect at the time-like singularity.
Only specific points are "victims" of the universe. When we imagine death and birth, birth is more important. But death is a very simple thing: the event has passed, but the event was a process of creation. So what do you do? As human beings, we know we are going to die, but we know we are not going to die. Because the question of death is a question of time. It's the process that counts, the direction of the process, is the only value.
That is the whole significance of Classical musical composition, which leads to a conception of the mind. Great Classical musical composition is actually immortal, because it has the characteristic in it, which is resonant with the characteristic of the development of the universe. Various kinds of musicians try to get a universal concept of a physical context of the planets and galaxies. But the concept of the musical idea of the planets -- the Music of the Spheres -- naturally came from Pythagoras and Kepler. The metaphor holds until science symbolically catches up.
Take the Universe personally.
Such principles bear on our infinitesimal lives.
Astronomical/Musical Paradigm
The quest for immortality is a quest for enduring presence and awareness. The winged dragon is the symbolic superstar of St. Germain's Triangle Book. In The Book of Lambspring, it represents the Anima Mundi, or Soul of the World, which is the sum total of planetary existence -- the holographic blueprint on which form is based, the informational level or primal source of being - Zero Point. It is said that medicine providing the gift of youth can be made from its venom.
Zero-Point is the Key to Precession, the great harmonic cycle. The Dot, or Point represents the absorption of the All, of Creation, into its Origin. The Point correlates with the Origin. Material creation enfolded back into the Source, dissolving manifestation in the ocean of its Origin. The Dot is thus equal to the Circle. It is the Circle, just as each degree or dot of the Circle represents the entire Circle, and consequently the Dot contains all and any possibility of material manifestation.
Therefore whoever considers the event from outside always sees only that it already was, and that it is always the same. But whoever looks from inside, knows that everything is new. The events that happen are always the same. But the creative depths of man are not always the same. Events signify nothing, they signify only in us. We create the meaning of events. The meaning is and always was artificial. We make it. Because of this we seek in ourselves the meaning of events, so that the way of / what is to come becomes apparent and our life can pow again. That which you need comes from yourself, namely the meaning of the event. The meaning of events is not their particular meaning. This meaning exists in learned books. Events have no meaning. The meaning of events is the way of salvation that you create. The meaning of events comes from the possibility of life in this world that you create. It is the mastery of this world and the assertion of your soul in this world. This meaning of events is the supreme meaning, that is not in events, and not in the soul, but is the God standing between events and the soul, the mediator of life, the way, the bridge and the going across. ~Carl Jung, The Red Book, Page 239.
Zero-Point
Life also exists as a timeless, massless, dimensionless level of reality. We are particles; we are probability waves. We are matter; We are energy. We are body; We are mind. Matter and consciousness are aspects of the same undivided whole. Distinctions such as being and not being exist only in our minds, where we create them in a valiant attempt to understand our infinite nature, which is unknowable in our finite state. We transform as eternity unfolds in us, but that eternity may also transform, as it returns to itself enriched by our participation. The sole purpose of human existence is to kindle a light in the darkness of mere being.
*
From me flows what you call time. We are self-creative entities. At times I feel as if I am spread out over the landscape and inside things, and am myself living in every tree, in the splashing of the waves, in the clouds and the animals that come and go, in the procession of the seasons. The solar system is the chorus to the Harmony of the World -- a polyphonic musical process with each motion harmonically atuned to the others and modulated by the sun, and from outside this system the tuning of the universe. Thus, the solar system has no internal center.
We become part of the manifold essence of outer and inner universe through our bodies and souls. All we actually know is our own mind, our own perceptions -- a "living mirror," in which the images of the entire universe are reflected, and that living mirror must only look at itself, in order to develop conceptions. We are a reflection, by the universe, and of the universe. And every part of us, every part of the whole universe, as we know it, is of that nature, insofar as we know these things.
The kinds of discoveries which are generated, not from sense-perception, but by the mind imagining the creative process itself, and drawing from itself, is an act of creation and an hypothesis about the creation of the physical universe. This resonates with the physical universe, this gives us power, in and over the physical universe -- increasing the power of our action over time, over processes in the universe -- universal gravity patterns.
*
Quantum cosmology: You have two extremes. The most minimal part has the characteristics of the music principle; so does the universe. So it's the relationship, putting these two things, the maximum and the minimum, together, again, which Planck expresses minimally, physically; and then Einstein complements that with a complete surprise, which had no correspondence to what Planck had done. If you look at space and time on a very tiny scale, there are no longer three dimensions of space and one of time but the dimensions all get screwed up in a complicated way.
In physics, physical information refers generally to the information that is contained in a physical system. Its usage in quantum mechanics (i.e. quantum information) is important, for example in the concept of quantum entanglement to describe effectively direct or causal relationships between apparently distinct or spatially separated particles.
Information is "that which can distinguish one thing from another". The information embodied by a thing can thus be said to be the identity of the particular thing itself, that is, all of its properties, all that makes it distinct from other (real or potential) things. It is a complete description of the thing, but in a sense that is divorced from any particular language -- classical or quantum.
Hawking says, "Cosmology used to be regarded as a pseudo science, an area where wild speculation, was unconstrained by any reliable observations. We now have lots and lots of observational data, and a generally agreed picture of how the universe is evolving. But cosmology is still not a proper science, in the sense that as usually practiced, it has no predictive power. Our observations tell us the present state of the universe, and we can run the equations backward, to calculate what the universe was like at earlier times. But all that tells us is that the universe is as it is now, because it was as it was then. To go further, and be a real science, cosmology would have to predict how the universe should be."
Kaluza Klein theories, contain various scalar fields, that come from the three index field, and the modulie of the internal space. The scalar field, phi, will have a potential, V of phi. In regions where the gradients of phi are small, the energy momentum tensor will act like a cosmological constant, Lambda =8 pi G V, where G is Newton's constant in four dimensions.
Thus it will curve the Euclidean metric, like a four-sphere.
However, if the field phi is not at a stationary point of V, it can not have zero gradient everywhere. This means that the solution can not have O5 symmetry, like the round four sphere. The most it can have, is O4 symmetry. In other words, the solution is a deformed four sphere.
The four-dimensional geometry of a scalar field will reduce to the third, when the internal space, collapses to zero size in one direction, until one obtains an open universe -- a bubble of carefully adjusted potentials, with false vacuum local minima.
It will work for any reasonable potential. The price one pays for a general potential, is a singularity at the south pole. This singularity would be time-like, and naked. One might think that anything could come out of this naked singularity, and propagate... negentropic potential. Convergent rather than divergent flow plays the deciding role in the self-organization of life.
*
He who conducts from The Book of Harmony, orchestrates the Universe. Music is the backdoor to the No Exit rule of entropy, the second lie of thermodynamics. Music can take any shape or form. Our DNA transduces our virtual blueprint from light to sound and cymatics generates the bodymind.
A functional triad is a resonance of the universe as a whole. It's not something contained within a sphere; it's something which the content reflects. This is how universe creates existence. So you tune your universe! And the universe is always from the outside, but you learn to play the notes to make the universe resonate, because it will do so automatically, once you get the right solution. That is the essence of the principles of competent physical science, of art, and the human mind, and everything else. For the human mind and art and so forth are all the same thing,
It is a common belief, among alchemists, that Secret Fire is the main constituent of time. Time itself does not exist, because actually, the existence of the human being is implicitly universal. The human individual is a universal thing, which lives in history, and only realizes itself by living in history.
History lies always in a higher power, which we call the future. It's the higher development of the higher process, the self-development of the universe. And we participate, by resonance, with that progress in the universe. Through it we can perturb the false vacuum of local universe -- a very mild singularity, with a finite value. Perturbations reflect at the time-like singularity.
Only specific points are "victims" of the universe. When we imagine death and birth, birth is more important. But death is a very simple thing: the event has passed, but the event was a process of creation. So what do you do? As human beings, we know we are going to die, but we know we are not going to die. Because the question of death is a question of time. It's the process that counts, the direction of the process, is the only value.
That is the whole significance of Classical musical composition, which leads to a conception of the mind. Great Classical musical composition is actually immortal, because it has the characteristic in it, which is resonant with the characteristic of the development of the universe. Various kinds of musicians try to get a universal concept of a physical context of the planets and galaxies. But the concept of the musical idea of the planets -- the Music of the Spheres -- naturally came from Pythagoras and Kepler. The metaphor holds until science symbolically catches up.
Take the Universe personally.
Such principles bear on our infinitesimal lives.
STARGAZER
Live Eternity in a Moment
"The only place of power and change IS the Present."
Did such a man as Count St. Germain exist? Of course not. We idealize him, even attribute extraordinary mythic and divine and qualities to him. Or, some would reduce him to a charlatan and pretender. This is his legend. But beneath that legend is the story of a very real person -- a polymath -- who sought to understand Nature, God & Man.
He supported the ancient Greek right to freedom of self-exploration and self-development, our Secret Fire. Good & Evil are united in the Flame.
All sacred stories are philosophical, symbolic, allegorical and metaphorical
-- coded relationships, as well as literal.
In this sense St. Germain is Everyman, embodied in a historical story.
The Microcosm below is illuminated by the Macrocosm above.
As an astronomer-priest he scanned the skies, uniting heaven and earth.
In the stars, he watched the future unfold from the ocean of potential.
He scanned Cosmos within, parting the Mystic Veil to understand
cycles of deep time, destruction and regeneration.
The essence of knowledge is revealed by nature through primordial patterns --
cosmic memory.
He seeks Light through the strife of contending forces, the fractal field of resonating potential. Now is always the same moment in Time.
Such gnosis makes the Soul immortal.
http://trianglebook.weebly.com/precession.html
CRYSTAL CLEAR SPRING OF KNOWLEDGE
Scintillating Consciousness
Astronomical/Musical Paradigm
That quest for immortality is a quest for enduring presence and awareness. The winged dragon is the symbolic superstar of St. Germain's Triangle Book. In The Book of Lambspring, it represents the Anima Mundi, or Soul of the World, which is the sum total of planetary existence -- the holographic blueprint on which form is based, the informational level or primal source of being - Zero Point. It is said that medicine providing the gift of youth can be made from its venom.
Zero-Point is the Key to Precession, the great harmonic cycle. The Dot, or Point represents the absorption of the All, of Creation, into its Origin. The Point correlates with the Origin.Material creation enfolded back into the Source, dissolving manifestation in the ocean of its Origin. The Dot is thus equal to the Circle. It is the Circle, just as each degree or dot of the Circle represents the entire Circle, and consequently the Dot contains all and any possibility of material manifestation.
There is “harmony, agreement and correspondence” between the physical, mental and spiritual realms. There is no separation since everything in the Universe, including you, originates from the One Source. The same pattern is expressed on all planes of existence from the smallest electron to the largest star and vice versa. All is One. The Ancient Greek Temple of Apollo at Delphi was referring to this great Law of Correspondence in the inscription “Know thyself and thou shalt know all the mysteries of the gods and the Universe”.
"Therefore whoever considers the event from outside always sees only that it already was, and that it is always the same. But whoever looks from inside, knows that everything is new. The events that happen are always the same. But the creative depths of man are not always the same. Events signify nothing, they signify only in us. We create the meaning of events. The meaning is and always was artificial. We make it. Because of this we seek in ourselves the meaning of events, so that the way of / what is to come becomes apparent and our life can pow again. That which you need comes from yourself, namely the meaning of the event. The meaning of events is not their particular meaning. This meaning exists in learned books. Events have no meaning. The meaning of events is the way of salvation that you create. The meaning of events comes from the possibility of life in this world that you create. It is the mastery of this world and the assertion of your soul in this world. This meaning of events is the supreme meaning, that is not in events, and not in the soul, but is the God standing between events and the soul, the mediator of life, the way, the bridge and the going across." ~Carl Jung, The Red Book, Page 239.
Life also exists as a timeless, massless, dimensionless level of reality. We are particles; we are probability waves. We are matter; We are energy. We are body; We are mind. Matter and consciousness are aspects of the same undivided whole. Distinctions such as being and not being exist only in our minds, where we create them in a valiant attempt to understand our infinite nature, which is unknowable in our finite state. We transform as eternity unfolds in us, but that eternity may also transform, as it returns to itself enriched by our participation. The sole purpose of human existence is to kindle a light in the darkness of mere being.
Time is All that Makes Matter Exist
Time is existence. But is time -- a catalyst -- fundamental or emergent? Every event in the past and future is implicit in the current moment. Spontaneous creation is the reason there is something rather than nothing, why the Universe exists, why we exist. Existence is inseparable from the eternal now. Measured time isn’t as important as the time measured by our internal rhythms and the accumulation of memories. That happens differently depending on who we are and what we are experiencing. Only time creates a comprehensible scale.
Most live in the past as consciousness takes time to assemble -- 80 milliseconds from NOW. Remembering and imagining are the same. Consciousness manipulates time by imagining other times, contemplating and chosing actions.
Entropy increases, but complexity is ephemeral; it increases and decreases in complex ways. But it’s only the universe as a whole that must increase in entropy, not every individual piece of it. The movement of absolute space itself is fundamental. The speed of light limits how much we can see. Light can be used to control time by twisting space.
Time is not composed of individual moments.
There is no single special present but also that all moments are equally real; not all elementary particles are subject to the same space-time. Space-time only appears the same in all directions to massless photons. Particles with mass experience time subjectively.
Temporal Processing Effects
Life is made of time; all moments have always existed and will always exist. Spacetime tells matter how to move; and matter tells spacetime how to curve. Time describes relative changes of matter -- the shifting arrangement of matter-energy. Time's paradox is that everything cannot happen all at once.
Time Discrimination & Frequency Perception
Generalized magnitude processing is a more accurate conceptual description of how the brain deals with information about time, space, number and other dimensions. The parietal lobe governs the processing of time, space, number, and dimension. Size and speed predict a role for visual motion areas in time perception. Meditation can damp parietal networks, expanding awareness with the sense of timelessness. The infinity is reality; ecstasy is the power of infinity.
One & a Half Billion Heartbeats
We become part of the manifold essence of outer and inner universe through our bodies and souls. All we actually know is our own mind, our own perceptions -- a "living mirror," in which the images of the entire universe are reflected, and that living mirror must only look at itself, in order to develop conceptions. We are a reflection, by the universe, and of the universe. And every part of us, every part of the whole universe, as we know it, is of that nature, insofar as we know these things.
From me flows what you call time. We are self-creative entities. At times I feel as if I am spread out over the landscape and inside things, and am myself living in every tree, in the splashing of the waves, in the clouds and the animals that come and go, in the procession of the seasons. The solar system is the chorus to the Harmony of the World -- a polyphonic musical process with each motion harmonically atuned to the others and modulated by the sun, and from outside this system the tuning of the universe. Thus, the solar system has no internal center.
The kinds of discoveries which are generated, not from sense-perception, but by the mind imagining the creative process itself, and drawing from itself, is an act of creation and an hypothesis about the creation of the physical universe. This resonates with the physical universe, this gives us power, in and over the physical universe -- increasing the power of our action over time, over processes in the universe -- universal gravity patterns.
http://www.i-sis.org.uk/Golden_cycles_and_organic_spacetime.php
"Information Interaction with Convergence Field"
Quantum cosmology: You have two extremes. The most minimal part has the characteristics of the music principle; so does the universe. So it's the relationship, putting these two things, the maximum and the minimum, together, again, which Planck expresses minimally, physically; and then Einstein complements that with a complete surprise, which had no correspondence to what Planck had done.
In physics, physical information refers generally to the information that is contained in a physical system. Its usage in quantum mechanics (i.e. quantum information) is important, for example in the concept of quantum entanglement to describe effectively direct or causal relationships between apparently distinct or spatially separated particles. Only specific points are "victims" of the universe.
Information is "that which can distinguish one thing from another". The information embodied by a thing can thus be said to be the identity of the particular thing itself, that is, all of its properties, all that makes it distinct from other (real or potential) things. It is a complete description of the thing, but in a sense that is divorced from any particular language -- classical or quantum.
Hawking says, "Cosmology used to be regarded as a pseudo science, an area where wild speculation, was unconstrained by any reliable observations. We now have lots and lots of observational data, and a generally agreed picture of how the universe is evolving. But cosmology is still not a proper science, in the sense that as usually practiced, it has no predictive power. Our observations tell us the present state of the universe, and we can run the equations backward, to calculate what the universe was like at earlier times. But all that tells us is that the universe is as it is now, because it was as it was then. To go further, and be a real science, cosmology would have to predict how the universe should be."
Kaluza Klein theories, contain various scalar fields, that come from the three index field, and the modulie of the internal space. The scalar field, phi, will have a potential, V of phi. In regions where the gradients of phi are small, the energy momentum tensor will act like a cosmological constant, Lambda =8 pi G V, where G is Newton's constant in four dimensions. Thus it will curve the Euclidean metric, like a four-sphere.
However, if the field phi is not at a stationary point of V, it can not have zero gradient everywhere. This means that the solution can not have O5 symmetry, like the round four sphere. The most it can have, is O4 symmetry. In other words, the solution is a deformed four sphere.
The four-dimensional geometry of a scalar field will reduce to the third, when the internal space, collapses to zero size in one direction. When one analytically continues the deformed sphere to a Lorentzian metric, one obtains an open universe -- a bubble of carefully adjusted potentials, with false vacuum local minima.
This behavior of the singularity means one can determine the relative probabilities of the instanton, and of perturbations of field configuration around it. According to the no boundary proposal, the probability of a field configuration, is e to minus its action. Thus perturbations around the instanton have a lower probability, than the unperturbed background. This means that quantum fluctuation are suppressed, the bigger the fluctuation, as one would hope. This is not the case with some versions of the tunneling boundary condition. http://www.hawking.org.uk/quantum-cosmology-m-theory-and-the-anthropic-principle.html
The role of the space of all states is replaced by the notion of the successor states of a given network. It will work for any reasonable potential. There may in such a context be a "fourth law" of thermodynamics in which the evolution extremizes the dimension of the adjacent possible, which is the set of states accessible to the system at any stage in its evolution.
The price one pays for a general potential, is a singularity at the south pole. In the analytically continued Lorentzian space-time,
this singularity would be time-like, and naked. One might think that anything could come out of this naked singularity, and propagate... negentropic potential.
He who conducts a "symphony" from The Book of Harmony, conducts the Universe. Music is the backdoor to the No Exit rule of entropy, the second lie of thermodynamics. Music can take any shape or form. Our DNA transduces our virtual blueprint from light to sound and cymatics generates the bodymind.
A functional triad is a resonance of the universe as a whole. It's not something contained within a sphere; it's something which the content reflects. This is how universe creates existence. So you tune your universe! And the universe is always from the outside, but you learn to play the notes to make the universe resonate, because it will do so automatically, once you get the right solution. That is, really, the essence of the principles of competent physical science, of art, and the human mind, and everything else. For the human mind and art and so forth are all the same thing,
Time itself does not exist, because actually, the existence of the human being is implicitly universal. The human individual is a universal thing, which lives in history, and only realizes itself by living in history.
History lies always in a higher power, which we call the future. It's the higher development of the higher process, the self-development of the universe. And we participate, by resonance, with that progress in the universe. Through it we can perturb the false vacuum of local universe -- a very mild singularity, with a finite value.
The idea of death and birth—birth is more important, but death is a very simple thing: the event has passed, but the event was a process of creation. So what do you do? As a human beings, we know we are going to die, but we know we are not going to die. Because the question of death is a question of time. It's the process that counts, the direction of the process, that's what the only value is.
That is the whole significance of Classical musical composition, which leads to a conception of the mind. Great Classical musical composition is actually immortal, because it has the characteristic in it, which is resonant with the characteristic of the development of the universe.
Various kinds of musicians try to get a universal concept of a physical context of the planets, but the concept of the musical idea of the planets really came from Pythagoras and Kepler, who almost got it right.
Take the Universe personally.
Live Eternity in a Moment
"The only place of power and change IS the Present."
Did such a man as Count St. Germain exist? Of course not. We idealize him, even attribute extraordinary mythic and divine and qualities to him. Or, some would reduce him to a charlatan and pretender. This is his legend. But beneath that legend is the story of a very real person -- a polymath -- who sought to understand Nature, God & Man.
He supported the ancient Greek right to freedom of self-exploration and self-development, our Secret Fire. Good & Evil are united in the Flame.
All sacred stories are philosophical, symbolic, allegorical and metaphorical
-- coded relationships, as well as literal.
In this sense St. Germain is Everyman, embodied in a historical story.
The Microcosm below is illuminated by the Macrocosm above.
As an astronomer-priest he scanned the skies, uniting heaven and earth.
In the stars, he watched the future unfold from the ocean of potential.
He scanned Cosmos within, parting the Mystic Veil to understand
cycles of deep time, destruction and regeneration.
The essence of knowledge is revealed by nature through primordial patterns --
cosmic memory.
He seeks Light through the strife of contending forces, the fractal field of resonating potential. Now is always the same moment in Time.
Such gnosis makes the Soul immortal.
http://trianglebook.weebly.com/precession.html
CRYSTAL CLEAR SPRING OF KNOWLEDGE
Scintillating Consciousness
Astronomical/Musical Paradigm
That quest for immortality is a quest for enduring presence and awareness. The winged dragon is the symbolic superstar of St. Germain's Triangle Book. In The Book of Lambspring, it represents the Anima Mundi, or Soul of the World, which is the sum total of planetary existence -- the holographic blueprint on which form is based, the informational level or primal source of being - Zero Point. It is said that medicine providing the gift of youth can be made from its venom.
Zero-Point is the Key to Precession, the great harmonic cycle. The Dot, or Point represents the absorption of the All, of Creation, into its Origin. The Point correlates with the Origin.Material creation enfolded back into the Source, dissolving manifestation in the ocean of its Origin. The Dot is thus equal to the Circle. It is the Circle, just as each degree or dot of the Circle represents the entire Circle, and consequently the Dot contains all and any possibility of material manifestation.
There is “harmony, agreement and correspondence” between the physical, mental and spiritual realms. There is no separation since everything in the Universe, including you, originates from the One Source. The same pattern is expressed on all planes of existence from the smallest electron to the largest star and vice versa. All is One. The Ancient Greek Temple of Apollo at Delphi was referring to this great Law of Correspondence in the inscription “Know thyself and thou shalt know all the mysteries of the gods and the Universe”.
"Therefore whoever considers the event from outside always sees only that it already was, and that it is always the same. But whoever looks from inside, knows that everything is new. The events that happen are always the same. But the creative depths of man are not always the same. Events signify nothing, they signify only in us. We create the meaning of events. The meaning is and always was artificial. We make it. Because of this we seek in ourselves the meaning of events, so that the way of / what is to come becomes apparent and our life can pow again. That which you need comes from yourself, namely the meaning of the event. The meaning of events is not their particular meaning. This meaning exists in learned books. Events have no meaning. The meaning of events is the way of salvation that you create. The meaning of events comes from the possibility of life in this world that you create. It is the mastery of this world and the assertion of your soul in this world. This meaning of events is the supreme meaning, that is not in events, and not in the soul, but is the God standing between events and the soul, the mediator of life, the way, the bridge and the going across." ~Carl Jung, The Red Book, Page 239.
Life also exists as a timeless, massless, dimensionless level of reality. We are particles; we are probability waves. We are matter; We are energy. We are body; We are mind. Matter and consciousness are aspects of the same undivided whole. Distinctions such as being and not being exist only in our minds, where we create them in a valiant attempt to understand our infinite nature, which is unknowable in our finite state. We transform as eternity unfolds in us, but that eternity may also transform, as it returns to itself enriched by our participation. The sole purpose of human existence is to kindle a light in the darkness of mere being.
Time is All that Makes Matter Exist
Time is existence. But is time -- a catalyst -- fundamental or emergent? Every event in the past and future is implicit in the current moment. Spontaneous creation is the reason there is something rather than nothing, why the Universe exists, why we exist. Existence is inseparable from the eternal now. Measured time isn’t as important as the time measured by our internal rhythms and the accumulation of memories. That happens differently depending on who we are and what we are experiencing. Only time creates a comprehensible scale.
Most live in the past as consciousness takes time to assemble -- 80 milliseconds from NOW. Remembering and imagining are the same. Consciousness manipulates time by imagining other times, contemplating and chosing actions.
Entropy increases, but complexity is ephemeral; it increases and decreases in complex ways. But it’s only the universe as a whole that must increase in entropy, not every individual piece of it. The movement of absolute space itself is fundamental. The speed of light limits how much we can see. Light can be used to control time by twisting space.
Time is not composed of individual moments.
There is no single special present but also that all moments are equally real; not all elementary particles are subject to the same space-time. Space-time only appears the same in all directions to massless photons. Particles with mass experience time subjectively.
Temporal Processing Effects
Life is made of time; all moments have always existed and will always exist. Spacetime tells matter how to move; and matter tells spacetime how to curve. Time describes relative changes of matter -- the shifting arrangement of matter-energy. Time's paradox is that everything cannot happen all at once.
Time Discrimination & Frequency Perception
Generalized magnitude processing is a more accurate conceptual description of how the brain deals with information about time, space, number and other dimensions. The parietal lobe governs the processing of time, space, number, and dimension. Size and speed predict a role for visual motion areas in time perception. Meditation can damp parietal networks, expanding awareness with the sense of timelessness. The infinity is reality; ecstasy is the power of infinity.
One & a Half Billion Heartbeats
We become part of the manifold essence of outer and inner universe through our bodies and souls. All we actually know is our own mind, our own perceptions -- a "living mirror," in which the images of the entire universe are reflected, and that living mirror must only look at itself, in order to develop conceptions. We are a reflection, by the universe, and of the universe. And every part of us, every part of the whole universe, as we know it, is of that nature, insofar as we know these things.
From me flows what you call time. We are self-creative entities. At times I feel as if I am spread out over the landscape and inside things, and am myself living in every tree, in the splashing of the waves, in the clouds and the animals that come and go, in the procession of the seasons. The solar system is the chorus to the Harmony of the World -- a polyphonic musical process with each motion harmonically atuned to the others and modulated by the sun, and from outside this system the tuning of the universe. Thus, the solar system has no internal center.
The kinds of discoveries which are generated, not from sense-perception, but by the mind imagining the creative process itself, and drawing from itself, is an act of creation and an hypothesis about the creation of the physical universe. This resonates with the physical universe, this gives us power, in and over the physical universe -- increasing the power of our action over time, over processes in the universe -- universal gravity patterns.
http://www.i-sis.org.uk/Golden_cycles_and_organic_spacetime.php
"Information Interaction with Convergence Field"
Quantum cosmology: You have two extremes. The most minimal part has the characteristics of the music principle; so does the universe. So it's the relationship, putting these two things, the maximum and the minimum, together, again, which Planck expresses minimally, physically; and then Einstein complements that with a complete surprise, which had no correspondence to what Planck had done.
In physics, physical information refers generally to the information that is contained in a physical system. Its usage in quantum mechanics (i.e. quantum information) is important, for example in the concept of quantum entanglement to describe effectively direct or causal relationships between apparently distinct or spatially separated particles. Only specific points are "victims" of the universe.
Information is "that which can distinguish one thing from another". The information embodied by a thing can thus be said to be the identity of the particular thing itself, that is, all of its properties, all that makes it distinct from other (real or potential) things. It is a complete description of the thing, but in a sense that is divorced from any particular language -- classical or quantum.
Hawking says, "Cosmology used to be regarded as a pseudo science, an area where wild speculation, was unconstrained by any reliable observations. We now have lots and lots of observational data, and a generally agreed picture of how the universe is evolving. But cosmology is still not a proper science, in the sense that as usually practiced, it has no predictive power. Our observations tell us the present state of the universe, and we can run the equations backward, to calculate what the universe was like at earlier times. But all that tells us is that the universe is as it is now, because it was as it was then. To go further, and be a real science, cosmology would have to predict how the universe should be."
Kaluza Klein theories, contain various scalar fields, that come from the three index field, and the modulie of the internal space. The scalar field, phi, will have a potential, V of phi. In regions where the gradients of phi are small, the energy momentum tensor will act like a cosmological constant, Lambda =8 pi G V, where G is Newton's constant in four dimensions. Thus it will curve the Euclidean metric, like a four-sphere.
However, if the field phi is not at a stationary point of V, it can not have zero gradient everywhere. This means that the solution can not have O5 symmetry, like the round four sphere. The most it can have, is O4 symmetry. In other words, the solution is a deformed four sphere.
The four-dimensional geometry of a scalar field will reduce to the third, when the internal space, collapses to zero size in one direction. When one analytically continues the deformed sphere to a Lorentzian metric, one obtains an open universe -- a bubble of carefully adjusted potentials, with false vacuum local minima.
This behavior of the singularity means one can determine the relative probabilities of the instanton, and of perturbations of field configuration around it. According to the no boundary proposal, the probability of a field configuration, is e to minus its action. Thus perturbations around the instanton have a lower probability, than the unperturbed background. This means that quantum fluctuation are suppressed, the bigger the fluctuation, as one would hope. This is not the case with some versions of the tunneling boundary condition. http://www.hawking.org.uk/quantum-cosmology-m-theory-and-the-anthropic-principle.html
The role of the space of all states is replaced by the notion of the successor states of a given network. It will work for any reasonable potential. There may in such a context be a "fourth law" of thermodynamics in which the evolution extremizes the dimension of the adjacent possible, which is the set of states accessible to the system at any stage in its evolution.
The price one pays for a general potential, is a singularity at the south pole. In the analytically continued Lorentzian space-time,
this singularity would be time-like, and naked. One might think that anything could come out of this naked singularity, and propagate... negentropic potential.
He who conducts a "symphony" from The Book of Harmony, conducts the Universe. Music is the backdoor to the No Exit rule of entropy, the second lie of thermodynamics. Music can take any shape or form. Our DNA transduces our virtual blueprint from light to sound and cymatics generates the bodymind.
A functional triad is a resonance of the universe as a whole. It's not something contained within a sphere; it's something which the content reflects. This is how universe creates existence. So you tune your universe! And the universe is always from the outside, but you learn to play the notes to make the universe resonate, because it will do so automatically, once you get the right solution. That is, really, the essence of the principles of competent physical science, of art, and the human mind, and everything else. For the human mind and art and so forth are all the same thing,
Time itself does not exist, because actually, the existence of the human being is implicitly universal. The human individual is a universal thing, which lives in history, and only realizes itself by living in history.
History lies always in a higher power, which we call the future. It's the higher development of the higher process, the self-development of the universe. And we participate, by resonance, with that progress in the universe. Through it we can perturb the false vacuum of local universe -- a very mild singularity, with a finite value.
The idea of death and birth—birth is more important, but death is a very simple thing: the event has passed, but the event was a process of creation. So what do you do? As a human beings, we know we are going to die, but we know we are not going to die. Because the question of death is a question of time. It's the process that counts, the direction of the process, that's what the only value is.
That is the whole significance of Classical musical composition, which leads to a conception of the mind. Great Classical musical composition is actually immortal, because it has the characteristic in it, which is resonant with the characteristic of the development of the universe.
Various kinds of musicians try to get a universal concept of a physical context of the planets, but the concept of the musical idea of the planets really came from Pythagoras and Kepler, who almost got it right.
Take the Universe personally.
Secret Teaching
Because they are fundamentally experiential, not cognitive, true secrets, even once taught, explained, illustrated, analyzed and integrated into your consciousness, remain just as mysterious as before. No—vastly more mysterious, for as the island of knowledge expands, so too its beach upon the infinite sea of the unknowable. Life teems with such mysteries: What is love? What is mind? What is life? What is existence? How do they come to be? From where do they emerge? What is your soul, the person within your body? You experience all these at every moment. They are you. And yet, the more you gaze upon the depths of their mysteries, the deeper their waters become.
There is. Things are. I exist. I am alive. Life is not death. Darkness is not light. There is that which is bigger than me. A mystery can never be presented without the wrappings of metaphor and parable.
The focus is not on serenity. Neither is it on transcendental enlightenment. It provides those as well, but as a means, not as a goal. The goal is inspired action. Whatever wisdom one gains, whatever state of ecstasy or mystic union to which he or she ascends, the end result will always be an act of beauty in the physical world.
The ultimate paradise is here now, because the Infinite Light is here now, and more than any spiritual realm, this is where the Infinite Light yearns to be discovered as direct experiential knowledge. Gnosis is knowledge through universal wisdom, a dynamic experiential state.
Secret Fire, or liberating energy of self-consciousness, lies dormant, asleep at the base of the spine, coiled like a serpent. Only a small amount manages to escape, reaching a sepherothic level, or so-called chakra, thus creating a loci of consciousness for each person. If it reaches the top of the skull, and beyond, a spiritual awakening can occur, allowing for a descent and re-ascent of the energy, during which the psychic centers can be awakened allowing for the manifestation of psychic powers and related phenomena. The Secret Fire ascends as a result of a temporary weakening of the Vital Energy in the physical body. This is why so many spiritual awakenings take place under great physical stress, times of illness, or near-death-experiences. When the Secret Fire will ascend through the various psychic-physical currents causing it to be enveloped in a sphere of luminous light.
The experiencing of the Secret Fire, as a result of the suppression of the physical body’s Vital Energy, can create a condition which manifests in various forms:
-Some perceive the bright light as an angel, their Higher Self, or “Holy Guardian Angel”, others as a spiritual teacher.
-Astral projection may result, along with perception of the immediate surroundings.
-Uncontrolled physical movements may also result, typical of so-called ‘kundalini phenomena’: shaking, rapid breathing, swinging of the torso, uncontrolled giddiness, and sitting straight upright in the Pharonic position.
Secret Fire, is linked to two polar concepts: that of the undifferentiated creative energy, and the second, as the seed of this energy locked on each cell of material creation, and focused in humanity at the base of the spine. After a period of time, the energy will descend, and return to the base of the spine.
http://hermetic.com/stavish/essays/secret-fire.html
Because they are fundamentally experiential, not cognitive, true secrets, even once taught, explained, illustrated, analyzed and integrated into your consciousness, remain just as mysterious as before. No—vastly more mysterious, for as the island of knowledge expands, so too its beach upon the infinite sea of the unknowable. Life teems with such mysteries: What is love? What is mind? What is life? What is existence? How do they come to be? From where do they emerge? What is your soul, the person within your body? You experience all these at every moment. They are you. And yet, the more you gaze upon the depths of their mysteries, the deeper their waters become.
There is. Things are. I exist. I am alive. Life is not death. Darkness is not light. There is that which is bigger than me. A mystery can never be presented without the wrappings of metaphor and parable.
The focus is not on serenity. Neither is it on transcendental enlightenment. It provides those as well, but as a means, not as a goal. The goal is inspired action. Whatever wisdom one gains, whatever state of ecstasy or mystic union to which he or she ascends, the end result will always be an act of beauty in the physical world.
The ultimate paradise is here now, because the Infinite Light is here now, and more than any spiritual realm, this is where the Infinite Light yearns to be discovered as direct experiential knowledge. Gnosis is knowledge through universal wisdom, a dynamic experiential state.
Secret Fire, or liberating energy of self-consciousness, lies dormant, asleep at the base of the spine, coiled like a serpent. Only a small amount manages to escape, reaching a sepherothic level, or so-called chakra, thus creating a loci of consciousness for each person. If it reaches the top of the skull, and beyond, a spiritual awakening can occur, allowing for a descent and re-ascent of the energy, during which the psychic centers can be awakened allowing for the manifestation of psychic powers and related phenomena. The Secret Fire ascends as a result of a temporary weakening of the Vital Energy in the physical body. This is why so many spiritual awakenings take place under great physical stress, times of illness, or near-death-experiences. When the Secret Fire will ascend through the various psychic-physical currents causing it to be enveloped in a sphere of luminous light.
The experiencing of the Secret Fire, as a result of the suppression of the physical body’s Vital Energy, can create a condition which manifests in various forms:
-Some perceive the bright light as an angel, their Higher Self, or “Holy Guardian Angel”, others as a spiritual teacher.
-Astral projection may result, along with perception of the immediate surroundings.
-Uncontrolled physical movements may also result, typical of so-called ‘kundalini phenomena’: shaking, rapid breathing, swinging of the torso, uncontrolled giddiness, and sitting straight upright in the Pharonic position.
Secret Fire, is linked to two polar concepts: that of the undifferentiated creative energy, and the second, as the seed of this energy locked on each cell of material creation, and focused in humanity at the base of the spine. After a period of time, the energy will descend, and return to the base of the spine.
http://hermetic.com/stavish/essays/secret-fire.html
Transcendence & Madness
The relevance of the tantric system can be illustrated with a few examples of the points of comparison between the descriptions of the delusional mood given above, and the meaning of the goddess forms. For example, an aspect of Kali is the apprehension of absolute Time, in the sense of perpetual changeless duration, which resonates with the alterations of time perception, notably the sense of timelessness or extended present described by some individuals in psychosis. Moreover, an encounter with Kali is said to involve a deeply unsettling or terrifying negation of form, knowledge, and desires: this reflects the sense of the unreality or hollowness of the physical world and the loss of previous interpretational schema seen in the delusional mood, as well as the physical disturbances of appetite, libido, and sleep that frequently accompany it.
Tripura Sundari represents a kind of cognition in which universal themes or significance are revealed in relative perceptions, through the loss of constraint by concepts of time, space, and relative significance. This can be interpreted as the same phenomenon as the perception of metaphorical meaning in events (delusional perception), and this kind of cognition is facilitated by a meditation approach which also culminates in a loss of subject/object boundaries.
Chhinnamasta represents the realization of the illusion of embodied existence and the thought-composed mind: in other words, the painful process of ego sacrifice. The meditation approach is to turn the attention to the process of perception itself, and there are obvious comparisons to be drawn with the subjectivization of the physical world and ego disturbances that are core features of the delusional mood.
n the Tantric Yogic system we see reference to both the bliss of the transcendent vision and the terror and anxiety that can be caused by the shift in cognitive organization. Psychotic episodes sometimes begin with a period of ecstatic revelation before the fear and confusion more usually associated with psychosis start to emerge. Moreover, a sense of rebirth or awakening may accompany the initial stage, which might be interpreted as delusory, but is taken quite literally in the spiritual systems. However, despite the different normative ideal of sanity, the tantric systems acknowledge the dangers of spiritual experiences, and give accounts of mental disorder in terms of imbalances of spiritual energies, which relate to altered experiential structure as well as emotional and physical symptoms. 5 This attitude is not peculiar to tantra; in North American Indian thought, mystical experiences come in two kinds: the beautiful and the dangerous. In diverse religious traditions, one finds the notion that mystical experiences should only be approached with caution, with thorough grounding in basic spiritual practices, and wherever possible with guidance from appropriate teachers or religious groups.
Jewish (Kabbalistic) mysticism is no exception: risks are considered to be posed by entry into ecstatic states, loss of boundaries, and revelations that are unverifiable. In particular, it is suggested that novice mystics may suffer dangerously extreme emotional responses of elation or despair from their mystical experiences of expansion or contraction of self. Quashayri (an 11th century mystic) stated that expansion is the greatest danger, leading to grandiosity and solipsistic delusions. Thus distinctions are drawn between beneficial and pathological altered states of consciousness, even where there is an extensive common element between them.
Differences
Although exhibiting a very similar conceptual structure, a psychotic state differs from a mystical [End Page 334] state in the following ways: (1) a maintenance of the ego structure, albeit in a distorted or fragmented fashion, and a concurrent maintenance of some subject/object distinctions; (2) less ability to control attention; and (3) less ability to maintain equanimity, demonstrated by emotionality, confusion, and anxiety. These factors impact the subjective experience of the individual in ways that can be understood to lead to the formation of the kinds of delusions to which a psychotic label is attached.
All the systems examined emphasize the need for groundwork to be laid before the ontological shift takes place: as the old ego structure (represented by the assumption of a discrete self to whom certain experiences belong) is threatened by the new ontology, negative emotional reactions to the experience may occur. Only if the ego structure can be relinquished (in the sense of a suspension of attachment to or identification with certain aspects of experience), and equanimity maintained throughout the process, will the transformation occur without problems. The dangers occur if the ego structures are not abandoned, so that residual subject/object distinctions and self-identifications are experienced. If this happens in the altered state, when attention is turned inward on the subjective experience, the experience will become distorted: a self will be identified either in the totality of perceptions, leading to the expansive experience that the world is constituted entirely by oneself alone, or else the self will be identified with the bare subject, leading to the contractive experience of negation and loss of will.
In other words, if when the ego structure is threatened by the undifferentiated experience of awareness, the intellect attempts to reestablish objects and thus reify the self, a unification of perceptions by reference to a self may occur, leading to the perception either that the world consists of the self, or that the self constitutes the world. Alternatively, in attempting to find the self as subject in awareness, and failing (because there is no differentiation within this experience), the intellect may dichotomize the experience into a negated or empty self and an active world. If the individual attempts to interpret the experience in terms of mundane schema (the epistemological organization of which will be incompatible with the undifferentiated experience), it is possible to see how delusions of grandeur and omnipotence on the one hand, or delusions of passivity, control, or observation on the other, could emerge.
This examination of mystical and psychotic states of consciousness has brought out some general points regarding the nature of the mind and the locus of pathology in psychosis, as well as the distinctions that can be made between the states. First, the mind seems best viewed as a dynamic system of processes capable of operating via different existential organizations. This can be seen in the developmental changes that occur in childhood, as well as in the changes that can be effected through meditational practice. It follows that psychosis need not necessarily be viewed as the result of a physical disease process, because alterations of the dynamic system can be achieved through intentional causation as well as nonintentional causation. 6
The relationship between spiritual and psychotic states seems to be very close, because they exhibit similar organizational features and may be caused by the same kinds of processes. Both spiritual and psychotic experiences can occur spontaneously, and practices intended to bring about spiritual experiences may cause psychotic states if the practice is not well supported. Moreover, altered forms of experience that occur spontaneously may be identical to spiritual states, but may transmute into psychotic states depending on the response by the individual.
The pathology that differentiates the psychotic from the benign mystical state lies not in the content of beliefs, or even in the broad form of experience, but in a few interrelated commonsense factors. It consists of an inability to return to the ontological framework of consensus reality; in psychological isolation, and inability to accommodate to the subjectivity of others; in a [End Page 335] focus of interest in the mental realm and loss of practical concerns that leads to paucity of action and neglect of self-care.
These factors can be seen to be related to differences in the organization of experience that in turn can be related to various causal factors. As discussed, maintenance of the ego structures or processes of self-identification during the alteration of experience caused by turning the attention inward leads to a state in which the individual is seeking meaning in the very connections that her or his own mind is generating, or in other words, approaching her or his own subjectivity from a distance, as if it were an object. This isolates the individual in a kind of goldfish bowl of her or his own subjectivity, unable to act and cognize in direct interaction with the external world, because all events are perceived via the reified filter of her or his necessarily self-referential preoccupations.
Moreover, if the ego structures are maintained, attempts will be made to reify the individual's sense of existence and identity by creating models that conceptualize the position of the self with regards to the (fluid and self-reflective) world. Because the epistemological dimension apparent to the individual in the altered state will not be amenable to capture in ordinary conceptual terms, because it essentially transcends the divisions and contrasts made by the discriminating intellect, this project is doomed to failure. However, because the fundamental identity of the individual is threatened, finding an epistemological framework that lends ontological security becomes of absolute prime importance to the subjective survival of the individual.
As these cognitive structures are laid down, each layer forming the basic assumptions upon which further cognitions depend, they relax the ontological insecurity and are too valuable to the ego in terms of shoring up personal identity to be abandoned. However, reflecting as they will the distorted epistemology of the mystical vision objectified, they will be incompatible with consensus reality, which depends on a different epistemological framework.
The ego structures are likely to be maintained if the alteration in consciousness is not prepared for or expected. Thus, if a neuropharmacologic or neurofunctional alteration is caused by physical or environmental factors or psychoactive drug use, an initial mystical state may be very likely to precipitate a pathological psychotic reaction. Interpretation in terms of religious themes and concepts, as is seen frequently in psychosis, can be understood as representing the best fit with the mystical experiences undergone, although they can be pathological or not, depending on to what extent the defense of the ego depends on them. Therefore, experiences interpreted as religious can be psychotic, even though they have a genuine affiliation to religious experiences.
Benign mystical experiences therefore can be seen to involve an identical disintegration of the mundane worldview, but the experience can be passed through and reintegrated because an appropriate perspective is taken toward the process. This seems to consist most centrally in the suspension of identificatory processes, which facilitates a truly nondualistic attitude toward experience; this in turn allows for a fundamental transformation in existential perspective, without expansion or contraction of the sense of self, or a loss of central coherence. Thus, in psychosis there may be an objectivization of thoughts that leads to an ascription of externality or alien provenance; in mysticism a lack of identification with thoughts leads to freedom from blind reaction to their content.
In the wake of mystical experience, there is no persistent or damaging loss of interest in the physical or mundane world, because it is appreciated that the transcendent vision lies at the basis of mundane cognition, and is not separate from it; the world as it appears to the transcendent vision is identical to and manifests in the mundane world. Most important is the ability to maintain equanimity during the disintegration of the familiar ontology, to remain unattached to any particular idea or belief that may emerge as a conceptualization of the experience, and to avoid externalizing the process by perceiving the changes as originating in the world (of consensus reality) rather than in the self. 7 Because the experience represents perception without the filter of cognitive frameworks, it should be left implicit [End Page 336] as the basis for ordinary cognition, not made explicit (and distorted) as factual statements. This is reflected in the Zen paradox, which seeks to communicate the way rational thought cannot capture total reality (Watts, 1957).
In contrast, the psychotic invests the conceptualization of the experience with great emotional significance, because it serves the purpose of contextualizing and reifying the sense of identity, which is under threat. This acts as a pressure to maintain the new schemata, even when they conflict with events and the schemata of other people. What is sometimes described as poor reality testing might be better described as the failure to accommodate to the frustration of desires or expectations. The delusional pattern of cognition is to accommodate in a way that elaborates on the existing structure, rather than supplanting it (Leeser and O'Donohue, 1999). Thus a pathological feature could be identified as the inability to drop the new model and to tolerate the consequent loss of structural stability and personal security.
Finally, it is fruitful to step back from the close-up view of the form of altered experience and look at the psychotic or mystic in the larger context of society. As has been noted, the crucial feature of the psychotic is the tension between his subjectivity and that of other people, and the paradox that other people pose for the psychotic epistemology. Because the person in psychosis is perceiving events colored heavily by his new interpretative framework, which effectively externalizes his personal emotive themes, it is extremely difficult for him to take into account other people's perspectives.
This amounts to a dropping out of the matrix of shared frames of reference that constitutes the public domain of intersubjectivity. This is probably the prime factor that leads to the labeling of a person as psychotic, although it can be seen that the mystical vision may also be incompatible with intersubjective reality, because it involves a different ontological framework. Successful communication involves adopting a shared frame of reference with the other person, and the psychotic tendency to assimilate and not accommodate to conflicting frameworks means that she or he falls prey to a vicious circle of social isolation and incomprehensibility. Conflicting paradigms presented by other people's subjectivities, and particularly doubt and skepticism, could be expected to threaten the already undermined subjectivity of the psychotic person, leading him or her to reify and elaborate his or her framework in defense. The fundamental loss of trust in others, and of others in the psychotic individual, may frequently fuel paranoid ideation.
To conclude, therefore, it appears that a detailed appreciation of the deep connections between mystical and psychotic experiences may be of relevance to the understanding of the psychotic condition. This can only facilitate greater empathy with those in apparently incomprehensible psychotic states, as well as encouraging therapeutic strategies based on examining the individual's emotional response to and metacognitions about psychotic phenomena. It also supports a reconsideration of the implicitly assumed working definition of psychosis.
http://www.yogapsychology.org/art_psychoticandmystical.html
The relevance of the tantric system can be illustrated with a few examples of the points of comparison between the descriptions of the delusional mood given above, and the meaning of the goddess forms. For example, an aspect of Kali is the apprehension of absolute Time, in the sense of perpetual changeless duration, which resonates with the alterations of time perception, notably the sense of timelessness or extended present described by some individuals in psychosis. Moreover, an encounter with Kali is said to involve a deeply unsettling or terrifying negation of form, knowledge, and desires: this reflects the sense of the unreality or hollowness of the physical world and the loss of previous interpretational schema seen in the delusional mood, as well as the physical disturbances of appetite, libido, and sleep that frequently accompany it.
Tripura Sundari represents a kind of cognition in which universal themes or significance are revealed in relative perceptions, through the loss of constraint by concepts of time, space, and relative significance. This can be interpreted as the same phenomenon as the perception of metaphorical meaning in events (delusional perception), and this kind of cognition is facilitated by a meditation approach which also culminates in a loss of subject/object boundaries.
Chhinnamasta represents the realization of the illusion of embodied existence and the thought-composed mind: in other words, the painful process of ego sacrifice. The meditation approach is to turn the attention to the process of perception itself, and there are obvious comparisons to be drawn with the subjectivization of the physical world and ego disturbances that are core features of the delusional mood.
n the Tantric Yogic system we see reference to both the bliss of the transcendent vision and the terror and anxiety that can be caused by the shift in cognitive organization. Psychotic episodes sometimes begin with a period of ecstatic revelation before the fear and confusion more usually associated with psychosis start to emerge. Moreover, a sense of rebirth or awakening may accompany the initial stage, which might be interpreted as delusory, but is taken quite literally in the spiritual systems. However, despite the different normative ideal of sanity, the tantric systems acknowledge the dangers of spiritual experiences, and give accounts of mental disorder in terms of imbalances of spiritual energies, which relate to altered experiential structure as well as emotional and physical symptoms. 5 This attitude is not peculiar to tantra; in North American Indian thought, mystical experiences come in two kinds: the beautiful and the dangerous. In diverse religious traditions, one finds the notion that mystical experiences should only be approached with caution, with thorough grounding in basic spiritual practices, and wherever possible with guidance from appropriate teachers or religious groups.
Jewish (Kabbalistic) mysticism is no exception: risks are considered to be posed by entry into ecstatic states, loss of boundaries, and revelations that are unverifiable. In particular, it is suggested that novice mystics may suffer dangerously extreme emotional responses of elation or despair from their mystical experiences of expansion or contraction of self. Quashayri (an 11th century mystic) stated that expansion is the greatest danger, leading to grandiosity and solipsistic delusions. Thus distinctions are drawn between beneficial and pathological altered states of consciousness, even where there is an extensive common element between them.
Differences
Although exhibiting a very similar conceptual structure, a psychotic state differs from a mystical [End Page 334] state in the following ways: (1) a maintenance of the ego structure, albeit in a distorted or fragmented fashion, and a concurrent maintenance of some subject/object distinctions; (2) less ability to control attention; and (3) less ability to maintain equanimity, demonstrated by emotionality, confusion, and anxiety. These factors impact the subjective experience of the individual in ways that can be understood to lead to the formation of the kinds of delusions to which a psychotic label is attached.
All the systems examined emphasize the need for groundwork to be laid before the ontological shift takes place: as the old ego structure (represented by the assumption of a discrete self to whom certain experiences belong) is threatened by the new ontology, negative emotional reactions to the experience may occur. Only if the ego structure can be relinquished (in the sense of a suspension of attachment to or identification with certain aspects of experience), and equanimity maintained throughout the process, will the transformation occur without problems. The dangers occur if the ego structures are not abandoned, so that residual subject/object distinctions and self-identifications are experienced. If this happens in the altered state, when attention is turned inward on the subjective experience, the experience will become distorted: a self will be identified either in the totality of perceptions, leading to the expansive experience that the world is constituted entirely by oneself alone, or else the self will be identified with the bare subject, leading to the contractive experience of negation and loss of will.
In other words, if when the ego structure is threatened by the undifferentiated experience of awareness, the intellect attempts to reestablish objects and thus reify the self, a unification of perceptions by reference to a self may occur, leading to the perception either that the world consists of the self, or that the self constitutes the world. Alternatively, in attempting to find the self as subject in awareness, and failing (because there is no differentiation within this experience), the intellect may dichotomize the experience into a negated or empty self and an active world. If the individual attempts to interpret the experience in terms of mundane schema (the epistemological organization of which will be incompatible with the undifferentiated experience), it is possible to see how delusions of grandeur and omnipotence on the one hand, or delusions of passivity, control, or observation on the other, could emerge.
This examination of mystical and psychotic states of consciousness has brought out some general points regarding the nature of the mind and the locus of pathology in psychosis, as well as the distinctions that can be made between the states. First, the mind seems best viewed as a dynamic system of processes capable of operating via different existential organizations. This can be seen in the developmental changes that occur in childhood, as well as in the changes that can be effected through meditational practice. It follows that psychosis need not necessarily be viewed as the result of a physical disease process, because alterations of the dynamic system can be achieved through intentional causation as well as nonintentional causation. 6
The relationship between spiritual and psychotic states seems to be very close, because they exhibit similar organizational features and may be caused by the same kinds of processes. Both spiritual and psychotic experiences can occur spontaneously, and practices intended to bring about spiritual experiences may cause psychotic states if the practice is not well supported. Moreover, altered forms of experience that occur spontaneously may be identical to spiritual states, but may transmute into psychotic states depending on the response by the individual.
The pathology that differentiates the psychotic from the benign mystical state lies not in the content of beliefs, or even in the broad form of experience, but in a few interrelated commonsense factors. It consists of an inability to return to the ontological framework of consensus reality; in psychological isolation, and inability to accommodate to the subjectivity of others; in a [End Page 335] focus of interest in the mental realm and loss of practical concerns that leads to paucity of action and neglect of self-care.
These factors can be seen to be related to differences in the organization of experience that in turn can be related to various causal factors. As discussed, maintenance of the ego structures or processes of self-identification during the alteration of experience caused by turning the attention inward leads to a state in which the individual is seeking meaning in the very connections that her or his own mind is generating, or in other words, approaching her or his own subjectivity from a distance, as if it were an object. This isolates the individual in a kind of goldfish bowl of her or his own subjectivity, unable to act and cognize in direct interaction with the external world, because all events are perceived via the reified filter of her or his necessarily self-referential preoccupations.
Moreover, if the ego structures are maintained, attempts will be made to reify the individual's sense of existence and identity by creating models that conceptualize the position of the self with regards to the (fluid and self-reflective) world. Because the epistemological dimension apparent to the individual in the altered state will not be amenable to capture in ordinary conceptual terms, because it essentially transcends the divisions and contrasts made by the discriminating intellect, this project is doomed to failure. However, because the fundamental identity of the individual is threatened, finding an epistemological framework that lends ontological security becomes of absolute prime importance to the subjective survival of the individual.
As these cognitive structures are laid down, each layer forming the basic assumptions upon which further cognitions depend, they relax the ontological insecurity and are too valuable to the ego in terms of shoring up personal identity to be abandoned. However, reflecting as they will the distorted epistemology of the mystical vision objectified, they will be incompatible with consensus reality, which depends on a different epistemological framework.
The ego structures are likely to be maintained if the alteration in consciousness is not prepared for or expected. Thus, if a neuropharmacologic or neurofunctional alteration is caused by physical or environmental factors or psychoactive drug use, an initial mystical state may be very likely to precipitate a pathological psychotic reaction. Interpretation in terms of religious themes and concepts, as is seen frequently in psychosis, can be understood as representing the best fit with the mystical experiences undergone, although they can be pathological or not, depending on to what extent the defense of the ego depends on them. Therefore, experiences interpreted as religious can be psychotic, even though they have a genuine affiliation to religious experiences.
Benign mystical experiences therefore can be seen to involve an identical disintegration of the mundane worldview, but the experience can be passed through and reintegrated because an appropriate perspective is taken toward the process. This seems to consist most centrally in the suspension of identificatory processes, which facilitates a truly nondualistic attitude toward experience; this in turn allows for a fundamental transformation in existential perspective, without expansion or contraction of the sense of self, or a loss of central coherence. Thus, in psychosis there may be an objectivization of thoughts that leads to an ascription of externality or alien provenance; in mysticism a lack of identification with thoughts leads to freedom from blind reaction to their content.
In the wake of mystical experience, there is no persistent or damaging loss of interest in the physical or mundane world, because it is appreciated that the transcendent vision lies at the basis of mundane cognition, and is not separate from it; the world as it appears to the transcendent vision is identical to and manifests in the mundane world. Most important is the ability to maintain equanimity during the disintegration of the familiar ontology, to remain unattached to any particular idea or belief that may emerge as a conceptualization of the experience, and to avoid externalizing the process by perceiving the changes as originating in the world (of consensus reality) rather than in the self. 7 Because the experience represents perception without the filter of cognitive frameworks, it should be left implicit [End Page 336] as the basis for ordinary cognition, not made explicit (and distorted) as factual statements. This is reflected in the Zen paradox, which seeks to communicate the way rational thought cannot capture total reality (Watts, 1957).
In contrast, the psychotic invests the conceptualization of the experience with great emotional significance, because it serves the purpose of contextualizing and reifying the sense of identity, which is under threat. This acts as a pressure to maintain the new schemata, even when they conflict with events and the schemata of other people. What is sometimes described as poor reality testing might be better described as the failure to accommodate to the frustration of desires or expectations. The delusional pattern of cognition is to accommodate in a way that elaborates on the existing structure, rather than supplanting it (Leeser and O'Donohue, 1999). Thus a pathological feature could be identified as the inability to drop the new model and to tolerate the consequent loss of structural stability and personal security.
Finally, it is fruitful to step back from the close-up view of the form of altered experience and look at the psychotic or mystic in the larger context of society. As has been noted, the crucial feature of the psychotic is the tension between his subjectivity and that of other people, and the paradox that other people pose for the psychotic epistemology. Because the person in psychosis is perceiving events colored heavily by his new interpretative framework, which effectively externalizes his personal emotive themes, it is extremely difficult for him to take into account other people's perspectives.
This amounts to a dropping out of the matrix of shared frames of reference that constitutes the public domain of intersubjectivity. This is probably the prime factor that leads to the labeling of a person as psychotic, although it can be seen that the mystical vision may also be incompatible with intersubjective reality, because it involves a different ontological framework. Successful communication involves adopting a shared frame of reference with the other person, and the psychotic tendency to assimilate and not accommodate to conflicting frameworks means that she or he falls prey to a vicious circle of social isolation and incomprehensibility. Conflicting paradigms presented by other people's subjectivities, and particularly doubt and skepticism, could be expected to threaten the already undermined subjectivity of the psychotic person, leading him or her to reify and elaborate his or her framework in defense. The fundamental loss of trust in others, and of others in the psychotic individual, may frequently fuel paranoid ideation.
To conclude, therefore, it appears that a detailed appreciation of the deep connections between mystical and psychotic experiences may be of relevance to the understanding of the psychotic condition. This can only facilitate greater empathy with those in apparently incomprehensible psychotic states, as well as encouraging therapeutic strategies based on examining the individual's emotional response to and metacognitions about psychotic phenomena. It also supports a reconsideration of the implicitly assumed working definition of psychosis.
http://www.yogapsychology.org/art_psychoticandmystical.html
Primordial Vortex
Pythagoras claimed there was a GOLDEN KEY to the
Mysteries of the Universe,
the Intelligence of the Logos or Mind of God. As a musician, the Count may have meant so literally, based on his Pythagorean understanding. The source of divine symmetry is the greatest Mystery of existence. Our minds cannot grasp the unbound force that moves the constellations. Spin makes all conditions possible.
The world is not composed of Consciousness.
The world is Consciousness.
Consciousness just appears as the world.
Is Time a River We Can Navigate Upstream & Downstream
to Find Our Destiny?
More, Worldview - http://thecountmovie.weebly.com/worldview.html
It is as if a River -- a current of Light and Sound -- flows, faster or slower in some adjacent areas, and so a Swirl arises within the river. The perception of the world is not even the perception of such a Swirl of Consciousness, for such Swirls are of the same nature as the River of Consciousness in which they arise. What is perceived as the world is not of the same nature as the River of Consciousness within which perceptions arise and by which they are apprehended. Each moment is sufficient unto itself -- timeless and formless, which is why form obscures it.
"The old way of picturing energy lived on in the alchemistic tradition in the idea of Mercurius as a "hidden fire" or fiery life-breath or a kind of life-spirit inherent in all things...This fire-spirit imagines everything in nature; he is a creation spirit who contains in himself "the image of all creatures." In the alchemical opus he must be liberated from his imprisonment in matter and then he begins to rotate in himself, vortex-fashion; at the same time he reveals himself as an immortal component of the alchemist's psyche. By way of the different stages of the so-called phlogiston theory this archetypal image gradually developed into the energy concept of modern physics. There is therefore no concept fundamental to modern physics that is not in one degree or another a differentiated form of some primordial archetypal idea." ~M.-L. von Franz, Projection and Recollection in Jungian Psychology
Man himself has ceased to be the microcosm and eidolon of the cosmos, and his "anima" is no longer the consubstantial scintilla, or spark of the Anima Mundi, the World Soul. -Jung
The future is simply too big, too full of information,
for our small minds to pre-member it.
Matter is an hypothesis. When you say "matter," you are really creating a symbol for something unknown, which may just as well be "spirit" or anything else; it may even be God. Whether you call the principle of existence "God” "matter," "energy," or anything else you like, you have created nothing; you have simply changed a symbol.
Pythagoras claimed there was a GOLDEN KEY to the
Mysteries of the Universe,
the Intelligence of the Logos or Mind of God. As a musician, the Count may have meant so literally, based on his Pythagorean understanding. The source of divine symmetry is the greatest Mystery of existence. Our minds cannot grasp the unbound force that moves the constellations. Spin makes all conditions possible.
The world is not composed of Consciousness.
The world is Consciousness.
Consciousness just appears as the world.
Is Time a River We Can Navigate Upstream & Downstream
to Find Our Destiny?
More, Worldview - http://thecountmovie.weebly.com/worldview.html
It is as if a River -- a current of Light and Sound -- flows, faster or slower in some adjacent areas, and so a Swirl arises within the river. The perception of the world is not even the perception of such a Swirl of Consciousness, for such Swirls are of the same nature as the River of Consciousness in which they arise. What is perceived as the world is not of the same nature as the River of Consciousness within which perceptions arise and by which they are apprehended. Each moment is sufficient unto itself -- timeless and formless, which is why form obscures it.
"The old way of picturing energy lived on in the alchemistic tradition in the idea of Mercurius as a "hidden fire" or fiery life-breath or a kind of life-spirit inherent in all things...This fire-spirit imagines everything in nature; he is a creation spirit who contains in himself "the image of all creatures." In the alchemical opus he must be liberated from his imprisonment in matter and then he begins to rotate in himself, vortex-fashion; at the same time he reveals himself as an immortal component of the alchemist's psyche. By way of the different stages of the so-called phlogiston theory this archetypal image gradually developed into the energy concept of modern physics. There is therefore no concept fundamental to modern physics that is not in one degree or another a differentiated form of some primordial archetypal idea." ~M.-L. von Franz, Projection and Recollection in Jungian Psychology
Man himself has ceased to be the microcosm and eidolon of the cosmos, and his "anima" is no longer the consubstantial scintilla, or spark of the Anima Mundi, the World Soul. -Jung
The future is simply too big, too full of information,
for our small minds to pre-member it.
Matter is an hypothesis. When you say "matter," you are really creating a symbol for something unknown, which may just as well be "spirit" or anything else; it may even be God. Whether you call the principle of existence "God” "matter," "energy," or anything else you like, you have created nothing; you have simply changed a symbol.