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215

Jung loved to repeat a story about a Chinese rainmaker which his friend Richard Wilhelm, the translator of the I Ching and The Secret of the Golden Flower, told him was a personal experience. Wilhelm was visiting a village devastated by a drought at a time when they sent for a rainmaker. When the rainmaker - who, as was normal in China at the time, was a Buddhist priest - arrived, he was asked what he would require. He asked only for a small hut to live in at the edge of the village. He then retired to that hut. \r\nAt the end of three days, he came out of the hut and it began to rain. While the people of the village scampered in delight, Wilhelm asked the priest how he had brought the rain. The priest said that when he came to the village, he could feel that it was 'out of Tao'; that is, emotionally disturbed. That made him feel 'out of Tao' as well. So he withdrew to the hut until he was once more 'in Tao'. When he did so, the rain came. \r\nThe goal is to experience life simultaneously as both a personal experience and a symbolic act. This is hard to describe, but it can become normal to look at every action in the day, every person we come into contact with, every event we hear about in the world as symbolic. Outer events seem to speak to our inner needs. Personal experience seems to speak to outer events. Out lives seem synchronous with those around us, for better or worse.

204

Two major experimental results emerged during the 1950's that were difficult to contain in stimulus-response terms. The first of these was the finding...that rats with hypothalmic lesions would overeat and become obese in ad libitum feeding situation but would starve if they had to work even slightly for their food... \r\n \r\n> The second major finding was that a large portion of output fibers from the spinal cord to muscles ended not on contractile tissue but on muscle receptors.¹ \r\n \r\nThis first finding seemed incompatible with any theory which didn't allow for some degree of intentionality, of 'effort.' Of course, behavioral science's reflex arc model has no room for such arcane concepts as 'effort.' The second finding showed that the central nervous system (including the brain) is able to send impulses that appear the same to the receptors as sensory input from the outer world. In other words, our senses have no idea whether they are perceiving the outer world, or perceiving a model of the outer world presented to them by the brain.\r\n \r\n¹ Karl Pribram, 'The Brain' in Millennium: Glimpses into the 21st Century

137

I must at least point out here Teilhard de Chardin's concept that consciousness resides in everything: more in humans, less in animals, less still in plants, down and down endlessly, to quarks and beyond. Unless something of that sort were true, there could be no evolution.

137

Once upon a time, there was nothing but spirit, one with itself and unchanging. Then somehow (for this is perhaps the greatest mystery), it became aware of itself. It examined itself and noticed facets of itself. These facets thus attained a separate existence as well as remaining part of the whole. This is the stage where Ra created the other Gods. This is where the archetypes come into existence. They are fluid and amorphous - at their edges, one archetype flows into one another. Trying to pin any archetype down in definition ineluctably leads one to still other archetypes in an endless procession. \r\n\r\nWhen the spirit accepts more limitation, more definition, it forms matter. This is interesting to spirit because it is different than spirit, yet is part of spirit since it was created from spirit. But it is still unchanging. The world is static. Once spirit has examined all of itself, identified each of its attributes, once it has created something separate from itself, but unchanging also, there is no further place for development. \r\n\r\nOnly when spirit limits itself further, allows itself to be held within the confines of form, in an uneasy tension between the two, can continuous, evolutionary change take place. That is why mankind was created.

125

The Bible juxtaposes two separate creation myths within the Book of Genesis. The first is the story of the creation of the world out of the formless chaos. This story begins with the words 'let there be light,' and proceeds to the creation of humans and animals on the sixth day. In this first creation myth, each thing in itself, each unique entity, is allocated one day of creation: light and darkness; earth and water; plants; time (for this is what the fixed lights in the heavens were); birds and fish, the creature of the depths and the heavens; and finally the animals, including humans.

112-113

As animals, we have natural urges...but we are taught that we can only satisfy those needs under conditions allowable by our parents (initially), then later by other authorities (teachers, ministers, scout leaders, coaches, etc.), still later by society itself in all its personified forms, and eventually only if those needs satisfy some abstract moral code that we carry inside us. \r\nThese psychic prohibitions create an inner conflict between the needs of society and the needs of our body. Because of that conflict, our body generates emotions that have no acceptable outlet. We conceal not only the initial urge - the lust, the hunger - but also the emotion generated within us by the conflict between the unfulfilled urge and the prohibition of morality: our anger, sadness, frustration. We turn those emotions inward upon ourselves. When the emotion needs to come out badly enough, we get mental illness as an attempt to resolve the impasse. \r\nIn a depth analysis, these conflicts emerge a little bit at a time, and hopefully are resolved. A patient discovers that his parents need no longer dominate his life; as an adult he can choose actions that satisfy his needs despite the fact that his parents punished him for those same actions as a child. He learns to develop a broadened morality that better fits his adult personality. \r\nBut there are many levels to the human psyche. After resolving the conflicts with parents and other external authority figures, much still remains; in fact, most still remains. Jung found that, stripped of the personal experiences which we all accumulate over the course of our development, there are deeper impersonal levels to the psyche. These levels are aspects of the collective unconscious.

95-96

In the latter half of the 19th century, Ernst Heinrich Weber did a series of experiments attempting to discover the threshold of sensory awareness. He used objects of similar size and texture, but different weight. His subjects were blindfolded, then held one object in their hand for a minute. They then discarded the first object, held a second for a while and tried to decide which was heavier. Weber found that the heavier the objects, the greater the difference between the two weights had to be before the subjects could tell the difference. In other words, perhaps they could detect a difference of one ounce if the objects weighed about a pound. That same one ounce difference would be undetectable if the objects weighted closer to five pounds. \r\nWeber didn't really appreciate what a great discovery he had made. A multi-faceted physicist/experimental psychologist named Gustav Fechner did. He codified it and generalized it into what he termed 'Weber's Law': sensation varies with the natural logarithm of the stimulus. Fechner was excited because sensation was a purely mental process, while the stimulus was purely physical. Thus Weber's Law offered an example of scientific law which bridged the mind/body separation.

63-68

So the first four angels bring the concept of darkness more directly into our lives...Then the fifth breaks through the mundane into the deeper world that lies beneath, a world in which there is no separation.

55-56

Our brains are continuously projecting the future from the past, and feeding that information to our sensors. We proceed on the basis of that extrapolated future unless the sensors note some discrepancy which has to be dealt with. This seems to correspond exactly to what we know of the operation of the collective unconscious. It is continually drawing on pas experience in order to feed forward its best estimate of the future. At any given moment in time, the collective unconscious is composed of all the experiences of the past, all that is going on presently anywhere among humans, and organic projections into the future based on the first two components. \r\n\r\nHowever, we find ourselves at a unique point in history. Very soon, we will reach the point where there are more people alive in the world than have lived and died in all previous ages put together; as one radio sage put it: 'the dead will become a minority.' I believe this shift is the same as the shift which we have been discussing throughout this book. As long as past experience vastly exceeded current experience, the collective unconscious was inherently conservative: ritual and structure outweighed novelty. Archetypes changed so slowly as to seem eternal. When current experience exceeds past experience, the situation reverses: novelty and change reign supreme. Archetypes should come into existence in dizzying numbers, many staying around too shortly to register. But some stable new archetype, some 'living symbol,' should emerge in an astonishingly quick fashion (by comparison with the glacial scale on which archetypes normally emerge), an archetype powerful enough to overwhelm the archetypes created by the entire past experience of mankind.

31-32

Each church has a particular sin, each a a characteristic flaw in a time of transition to a new belief system, a new level of consciousness. In one town, Ephesus (2:1-7), the people no longer cling to a central belief; 'thou has left thy first love.' But to those who overcome their fears and return to their deeper beliefs, 'to him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God' (2:7). \r\n\r\nAnother church, Pergamos (2:12-17), is composed of those who may hold to their beliefs inwardly, but are content to sit silently and watch as others do evil. The people of still another city, Thyatira (2:8-29), have listened to a false prophet (Jezebel) and followed her teachings instead of God's. The congregation of another church, Sardis (3:1-6), with no hope for the future, choose to live only for the day and turned to dissolution. Another city, Laodicea (3:14-22), in some ways the most condemned by the alpha and omega, is composed of the wishy-washy, the lukewarm, neither accepting nor rejecting anything anymore, content merely to go whichever way the wind blows. \r\n\r\nAnother church, Smyrna (2:8-11), is composed of those who are suffering greatly in these times, but manage to hold to their faith, even though others persecute them. They are already suffering martyrdom for their beliefs because of the sins of others in their midst: 'the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan' (2:9). The alpha and omega reassures the faithful of Smyrna: Fear none of those things which thou shalt suffer...be thou faithful unto death, and I will give thee a crown of life (2:10). \r\n\r\nHowever, only one city, Philadelphia (3:7-13), has fully satisfied God. The people there have never deserted their faith; nor have they yielded to dissolution. They have seen the new way opening before them and have already started to make a transition to the new. Therefore, alone among the cities, their people will not suffer and will not be exposed to temptation.

20

The important thing in viewing any prophecy is to resist the temptation to become lost in a useless examination of its literal truth...If the symbols are accurate enough to show outer events as well, more power to them. But prophecies are records of inner experiences of transformations and transcendence. These experiences are more similar than dissimilar - regardless of the time, place, or individual identity of the person recording them. Thus, all are potentially available to serve as psychological 'containers' during times of struggle and transformation.

18

The late Mircea Eliade, the 20th century's greatest religious historian, saw the world of myths and prophecies much as did Jung, but with a difference in emphasis. The great moments in the life of a person or a nation are all existential crises, times when no solution based solely on reason or tradition will do. These watersheds generate incredible energy because of our nearly total involvement in the issue, our inability to escape from the problem . At such times, this energy enables us to transcend our normal world and pass into the world of religion; we are forced by our desperate need to advance into a new relationship with divinity. Eliade argues that religion comes into existence at these 'limit-points' of human experience.

44

And I beheld when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon because as blood;\r\nAnd the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind.\r\nAnd the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places.\r\nAnd the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains (6:12-15) \r\n \r\nAs before, the cause of the suffering is too sharp a self-definition, an inability to change. The new only causes pain if one can't - or won't - give up the old, or can't tolerate the paralyzing state of chaos that intervenes between the old and the new. It is just the 'great men' of the existing world - those who are too strongly defined within the terms of that world - who have to descend into darkness before they can come up reborn. They, too, have to give up their old definition. \r\n \r\nWith the opening of this sixth seal, the world as we know it comes to an end. Just as God created the world in six days and rested on the seventh, the seventh seal marks the hiatus between worlds, a time of chaos which we, stuck in the old mold of being, can only experience with 'fear and trembling.

37

Increasingly in the 20th century, scientists have come up against natural phenomena that don't yield their patterns so readily to observation and analysis; e.g., the weather. Scientists presumed that predicting weather patterns accurately was only a more complex version of predicting the positions of the planets. It was more complex because there were more variables. That is, the movement of the planets is such a massive undertaking that it can only be affected measurably by a very few things: the position the planet from the sun, the mass of the two, and to a much smaller degree, the positions and masses of the other planets in the solar system. Interestingly, when more variables enter the picture, the predictions get much less accurate: e.g., in calculating the motion of a moon of a planet instead of the planet itself, since a moon is small enough that now both the sun and the planet have to be considered.

34-35

...in life we are each limited by self-definition. To the extent that we say who we are, what and where we are, we have precluded being able to see beyond that definition.