- ‘Your vision will become clear only when you look into your heart . . . Who looks outside, dreams. Who looks inside, awakens.’ Carl Jung 1875-1961
- One of Jungs favorite quotes that he believed succiently captures the essence of synchronicity if from Lewis Caroll’s novel Through the Looking glass: “It’s a poor sort of memory that only works backwards”.
- “Pauli’s work on quantum field as expressions of resident forces constituting nature in uncertainties and probabilities, Jung saw, spoke to his own attempt to analyze empirically the seemingly random occurrence of meaningful juxtapositions in the field of the real, what we might call either time or history. This analysis, in turn, had a direct bearing on Jung’s chief conceptual contribution to psychoanalysis: the ‘collective unconscious.’ Jung’s work on a collective unconscious as a deep structure beneath the play of surfaces, Pauli saw, spoke to his attempt to grapple with a seemingly acausality as the expression of ‘quantum reality’ (Herbert quantum xi). The collaborative conclusions reached by the physicist and the psychoanalysts suggest that synchronistic effects point to a deeper reality wherein mind and matter -always split within Enlightenment epistemologies defined by Cartesian dualism and Newtonian mechanics- find harmonious expression and experience cohesion.”
- “Where love rules, there is no will to power; and where power predominates, there love is lacking. The one is the shadow of the other.” ~C.G.Jung, Psychological Reflections
- “In all chaos there is a cosmos, in all disorder a secret order.” – C.G. Jung
Memories, Dreams, Reflections ..by Carl Gustav Jung
Archetypes and the Collective Unconscious ..by Carl Gustav Jung, R. F. Hull (Translator)
Synchronicity; An Acausal Connecting Principle. ..by Carl Gustav Jung, G. Adler (Editor), R. F. Hull (Translator)
Alchemical Studies ..by Carl Gustav Jung, Herbert Read (Editor)
The Aryan Christ : The Secret Life of Carl Jung ..by Richard Noll
The Basic Writings of C. G. Jung (The Modern Library) ..by Violet Staub De Laszlo (Editor), Carl Gustav Jung
The Collected Works of C. G. Jung, No. 1 : Psychiatric Studies ..by Carl Gustav Jung, R. F. Hull (Editor)
Dreams ..by Carl Gustav Jung, R. F. Hull (Translator)
Encountering Jung on Mythology (Encountering Jung) ..by C. G. Jung, Robert A. Segal
Essays on a Science of Mythology : The Myth of the Divine Child and the Mysteries of Eleusis (Mythos : The Princeton/Bollingen Series in World Mythol) ..by C. Kerenyi (Contributor), Carl Gustav Jung
Flying Saucers ..by Jung, Carl Gustav Jung
The Freud/Jung Letters : The Correspondence Between Sigmund Freud and C.G. Jung (Bollingen Series, Xciv) ..by William McGuire (Editor), Ralph Manheim, R.F.C. Hull (Translator), Sigmund Freud
The Gnostic Jung and the Seven Sermons to the Dead ..by Stephan A. Hoeller, Stephen Hoeller
Introduction to Zen Buddhism ..by Daisetz T. Suzuki, Carl Gustav Jung
Man and His Symbols .. by Carl Gustav Jung
Secret of the Golden Flower : A Chinese Book of Life ..by Tung-Pin Lu, Richard Wilhelm, Cary F. Baynes, hua Liu, Carl G. Jung
The Undiscovered Self .. by Carl Gustav Jung
Symbols of Transformation ..by Carl Gustav Jung, R. F. Hull (Editor)
Mysterium Coniunctionis : An Inquiry into the Separation and Synthesis of Psychic Opposites in Alchemy ..by Carl Gustav Jung, Herbert Read (Editor)
Psychology and the Occult ..by Carl Gustav, Jung, G. Adler (Editor), R. F. Hull (Translator)
The Psychology of Kundalini Yoga : Notes of the Seminar Given in 1932 by C.G. Jung (Bollingen Series, No 99) ..by Sonu Shamdasani (Editor), Carl Gustav Jung
Spiritual Pilgrims : Carl Jung and Teresa of Avila ..by John W. Welch
STUDY NOTES FOR YOGA FINAL
- A: BIRTH CREATION OF UNIVERSE CREATIVE FORCE BIG BANG
- External sound
- U: THE EXPANSION OF CREATING FORCES
- Vibrant sound
- M: RESOLUTION OR EXHAUST OF THE CREATING FORCE
- Serene sound/ disolving
- Latency of the greater force: the inaudible sound that retract back into the universe
- THE EVER EXISTING SOUND IN THE UNIVERSE
Epistemology and Metaphysics: Two Sides of One Coin
Understanding Dialectical Incarnation
by Martin J. Schade
The Wu Li Masters know that “science” and “religion” are only dances, and that those who follow them are dancers. The dancers may claim to follow “truth” or claim to seek “reality,” but the Wu Li Masters know better. They know that the true love of all dancers is dancing.
The advocate of Dialectical Incarnation would say to the Logical Positivist: your logic is correct, your means of observing and measuring is correct, your verifying is correct, to the extent that you can verify the things you do, but you fail to see beyond the mere empirical world. Reality is dialectical and empirical observation is not the sole manner in which one can offer a proper philosophy of that reality. Reality is supernatural even though one can empirically observe only the natural.
- The name sine came to us from the Latin sinus, a term related to a curve, fold, or hollow. It is often interpreted as the fold of a garment, which was used as we would use a pocket today. The use in mathematics probably comes about through the incorrect translation of a Sanskrit word. Here is a brief description of how that came about from Passage to China by Amartya Sen. “In his Sanksrit mathematical treatise completed in 499 AD, Aryabhata used jya-ardha (Sankscrit for “chord half”), shortened later into jya, for what we now call “sine.” Arab mathematicians in the eighth century transliterated the Sanskrit word jya into the proximate sound of jiba and then later changed it into jaib (with the same consonants as jiba), which is a good Arabic word, meaning a bay or a cove, and it was this word that was later translated by Gherardo of Cremona (circa 1150) into its equivalent Latin word for a bay or a cove, viz., sinus, from which the modern term “sine” is derived.”
- When Leonardo de Fibonacci used the term in his writing, it became permanent. According to Carl Boyar’s “A History of Mathematics”, the idea of the sine of an angle came from an Indian book written around the year 400. The early use of sine referred to a length of the chord in a circle. It was not until the 1700’s and Leonid Euler [pronounced Oiler] that it became common to use the sine as a ratio.
- The long road to the long word correlation, begins with the ancient Sanskrit word for scales, tula. The action of a scale to lift or support the weight led to the Greek word telamon for one who supports or bears something. This flows into the Latin word latus for to carry. The re prefix for back gives us relate, literally to carry back. Finally the co is added to indicate something the same or shared. Two things are correlated if there is some common thing back to which we can carry them both.
- The first use of the term in the true statistical sense is attributed to Francis Galton. In The History of Statistics by Stephen Stigler, he writes, “In December 1888,… Galton read a short paper to the Royal Society, ‘Co-relations and their measurement, chiefly from anthropometric data’.” In it was the first use of what he called his “index of co-relation.” Stigler also explains, “The initial spelling of the term co-relation seems to have been a conscious attempt on Galton’s part to distinguish his term from the word correlation, which was already in common use. In particular, the physicist W. R. Grove had published The Correlation of Physical Forces in 1846, …. Grove wrote that two correlated ideas would be ‘inseperable, even in mental conception,” but he emphasized …. ‘one …. cannot take place without involving the other’.”
The term “geometric” was first used by the pythagoreans according to Iamblichus ON NICHOMACHUS’S *INTRODUCTION TO ARITHMETIC*”
- In ancient days in the time of Pythagoras & the mathematicians of his school there were only three means (mesotetes) the arithmetic, the geometric (gometrike) , and a third in order which was then called subcontrary…renamed harmonic.
Archytas cited by Porphyry:
- Now there are 3 means in music: 1st the arithmetic (the first exceeds the second by the same amount that the second exceeds the third; 2nd the geometric (gametrika) (the first term is to the second as the second is to the third); and 3rdly the subcontrary, the so-called harmonic (whaterver part of itself the first term exceeds the second, the middle term exceeds the third by the same part of the third.
A Theory of Mind to Counter-balance the thrice removed reality that is real insofar as it is a wide spread ideology–postmodernity. I found this article interesting, and open-minded in the discourse of discursive theory of knowledge. The extract below is taken from:
Ulrich Beck, Anthony Giddens and Scott Lash. REFLEXIVE MODERNIZATION:Politics, Tradition and Aesthetics in the Modern Social Order. Stanford CA: Stanford University Press, 1994. Ursinus College Library: 303.49/B388
Traditions of family and sexual identity and the apparent traditionalism of modern science, however, weakened under the pressure of globalization and a new impulse to “excavate” the traditional contexts of action in reflexive maneuvers. The result was not the destruction of tradition but the persistence of disembedded “traditions” in two reflexively conscious ways. Old traditions either acquired new value in (1) a plurality of values or they transformed into aggressive forms of (2) fundamentalism. These forms of fundamentalism depended on the assertion of formulaic truths and the rejection of debate, regardless of social consequences.
In addition to these far-reaching changes in the categories of tradition, reflexive modernization has redefined the relationship between objective nature and human society. Nature no longer stands apart from society. Human beings in high modernization succeeded in processing all of nature, or at least in setting the terms for completing that project. Henceforth, ecology is not an issue about nature apart from society. Human values now decide ecological issues. These values tend to be rationally based and debated. But sometimes they become “eco-fundamentalisms.” Eco-fundamentalists assert formulaic truths about “nature” that brook no debate (e.g., creationist science and opposition to the theory of evolution).
Reflexive modernization is disorganizing the familiar structures of politics and capitalism. Autonomy, decentralization, flexibility, and dialogue now mean more to people in those structures than dependency, centralization, rigid organization, and top-down communication. People tend to turn away from these older characteristics of high modernism.
Critical analysts are beginning to think preliminarily about tools for operating the new human order in the conditions of reflexive modernization. It may be possible for people in the West (and elsewhere) to begin to prize values other than the economic prosperity that tops the concerns of high modernization. Giddens talks about a “post-scarcity order”—not because he envisions the end of scarcity but because values other than economic scarcity and abundance may take precedence. However the society operates and however individuals define themselves, reflexive modernization will operate with information and communication structures that replace high modern social structures. Cognitive ethics derived from logical analysis will yield to aestheticized ethics derived from hermeneutic interpretation. The isolated individual of high modernization will be resituated in affinity groups. He and she will enmesh themselves in everyday social practices that make up a culture; they will participate in a “hermeneutics of retrieval” of social practice and individual identification.
To repeat, the fundamental insight is that reflexive modernization represents an historic shift in the direction of energy in Western capitalist society. Western energy in high modernization flowed forward and outward, reshaping and changing the natural world and detraditionalizing human society. Now, that same energy turns and flows backward onto the “modernized” world itself. This results in a continuously remade human situation that profoundly alters politics, society, and the individual. It calls for radically new ways of managing the processes of civilization and for defining the self.
Astrology synchronizes stars in a galaxy and describes the relationship within, between and amongst energy systems. I cannot discount it entirely and I cannot cover one truth with a mask of omni-truth. Astrology readings about resonate with me: there’s nothing more to say- STARS SCRIBE THE GODDESS WITHIN: READING PROJECTION OF SELF.