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Showing 38 similar quotes for quote #807 from The Mind's I by Douglas R. Hofstadter and Daniel C. Dennett

The Collected Works of C.G. Jung, Volume 14: Mysterium Coniunctionis

Author: Carl Gustav Jung, R.F.C. Hull (Translator)

Publisher: Princeton University Press (1963)

7-8

The opposites between which Ostanes stands are thus masculine / feminine on the one hand and good / evil on the other. The way he speaks of the four luminaries - he does not know how to save himself from them - suggests that he is subject to Heimarmene, the compulsion of the stars; that is, to a transconscious factor beyond the reach of the human will. Apart from this compulsion, the injurious effect of the four planets is due to the fact t hat each of them exerts its specific influence on man and makes him a diversity of persons, whereas he should be one.^1\n\n¹ The idea of uniting the Many into One is found not only in alchemy but also in Origen, In Libr. I Reg. [I Sam.] Hom., I, 4 (Migne, P.G., vol. 12, col. 998): 'There was one man. We, who are still sinners, cannot obtain this title of praise, for each of us is not one but many...See how he who thinks himself one is not one, but seems to have as many personalities as he has moods, as also the Scripture says: A fool is changed as the moon.' In another homily, In Ezech., 9, 1 (Migne, P.G., vol. 13, col. 732) he says: 'Where there are sins, there is multitude...but where virtue is, there is singleness, there is union.' Cf. Porphyry the Philosopher to His Wife Marcella, trans. by Zimmern, p. 61: 'If thou wouldst practise to ascend into theyself, collecting together all the powers which the body hath scattered and broken up into a multitude of parts unlike their former unity...' Likewise the Gospel of Philip (cited from Epiphanius, Panarium, XXVI, 13): 'I have taken knowledge (saith the soul) of myself, and have gathered myself together out of every quarter and have not begotten (sown) children unto the Ruler, but have rooted out his roots and gathered together the members that were scattered abroad. And I know thee who thou art, for I (she saith) am of them that are from above.' (James, *The Apocryphal New Testament, p. 12.) Cf. also Panarium, XXVI, 3: 'I am thou, and thou art I, and wherever thou art, there I am, and I am scattered in all things, and from wherever thou wilt thou canst gather me, but in gathering me thou gatherest together thyself.' The inner multiplicity of man reflects his microcosmic nature, which contains within it the stars and their (astrological) influences. Thus Origen (*In Lev. Hom., V, 2; Migne, P.G., vol. 12, cols. 449-50) says: 'Understand that thou hast within thyself herds of cattle...flocks of sheep and flocks of goats...Understand that the fowls of the air are also within thee. Marvel not if we say that these are within thee, but understand that thou thyself art another world in little, and has within thee the sun and the moon, and also the stars..Thou seest that thou has all those things which the world hath.' And Dorn ('De tenebris contra naturam,' *Theatr. chem. I, p. 533) says: 'To the four less perfect planets in the heavens there correspond the four elements in our body, that is, earth to Saturn, water to Mercury [instead of the moon, see above], air to Venus, and fire to Mars. Of these it is built up, and it is weak on account of the imperfection of the parts. And so let a tree be planted from them, whose root is ascribed to Saturn,' etc., meaning the philosophical tree, symbol of the development process that results in the unity of the filius Philosophorum, or lapis. Cf. my 'The Philosophical Tree,' par. 409.

4-5

I would mention the eagle and toad ('the eagle flying through the air and the toad crawling on the ground'), which are the 'emblem' of Avicenna in Michael Maier^1, the eagle representing Luna 'or Juno, Venus, Beya, who is fugitive and winged like the eagle, which flies up to the clouds and receives the rays of the sun in his eyes.' The toad 'is the opposite of air, it is a contrary element, namely earth, whereon alone it moves by slow steps, and does not trust itself to another element. Its head is very heavy and gazes at the earth. For this reason it denotes the philosophic earth, which cannot fly [i.e., cannot be sublimated] , as it is firm and solid. Upon it as a foundation the golden house² is to be built. Were it not for the earth in our work the air would fly away, neither would the fire have its nourishment, nor the water its vessel.'³ \n \n ¹ Symbola aureae mensae, p. 192\n ² The 'treasure-house' (gazophylacium, domus thesauraria) of philosophy, which is a synonym for the aurum philosophorum, or lapis. Cf. von Franz, Aurora Consurgens, pp. 101ff. The idea goes back to Alphidius (see 'Consilium coniugii,' Ars chemica, p. 108) and ultimately to Zosimos, who describes the lapis as a shining white temple of marble. Berthelot, Collection des anciens alchimistes grecs, III, i, 5\n ³ Symb. aur. mensae, p. 200

The Bakhtin Reader

Author: Bakhtin, Medvedev, Voloshinov, Pam Morris (Editor)

Publisher: Arnold (2001)

The social environment is what has given a person words and what has joined words with specific meanings and value judgments; the same environment continues ceaselessly to determine and control a person's verbal reactions throughout his entire life. \nTherefore, nothing verbal in human behavior (inner and outward speech equally) can under any circumstances be reckoned to the account of the individual subject in isolation; the verbal is not his property but the property of his social group (his social milieu).

The basic task of understanding does not at all amount to recognizing the linguistic form used by the speaker as the familiar, 'that very same', form, the way we distinctly recognize, for instance, a signal that we have not quite become used to or a form in a language that we do not know very well. No, the task of understanding does not basically amount to recognizing the form used, but rather to understanding it in a particular, concrete context, to understanding its meaning in a particular utterance, i.e., it amounts to understanding its novelty and not to recognizing its identity. \n \n In other words, the understander, belonging to the same language community, also is attuned to the linguistic form not as a fixed, self-identical signal, but as a changeable and adaptable sign. \n \n The process of understanding is on no account to be confused with the process of recognition. These are thoroughly different processes. Only a sign can be understood; what is recognized is a signal. A signal is an internally fixed, singular thing that does not in fact stand for anything else, or reflect or refract anything, but is simply a technical means for indicating this or that object (some definite, fixed object) or this or that action (likewise definite and fixed). Under no circumstances does the signal relate to the domain of the ideological; it relates to the world of technical devices, to instruments of production in the broad sense of the term...\n \n One other extremely pertinent consideration needs to be added here. The verbal consciousness of speakers has, by and large, nothing whatever to do with linguistic form as such or with language as such.

53-54

The properties of the word as an ideological sign...are what make the word the most suitable material for viewing the whole of this problem in basic terms. What is important about the word in this regard is not so much its sign purity as its social ubiquity. The word is implicated in literally each and every act or contact between people - in collaboration on the job, in ideological exchanges, in the chance contacts of ordinary life, in political relationships, and so on. Countless ideological threads running through all areas of social intercourse register effect in the word. It stands to reason, then, that the word is the most sensitive index of social changes, and what is more, of changes still in the process of growth, still without definitive shape and not as yet accommodated into already regularized and fully defined ideological systems. The word is the medium in which occur the slow quantitative accretions of those changes which have not yet achieved the status of a new ideological quality, not yet produced a new and fully-fledged ideological form. The word has the capacity to register all the transitory, delicate, momentary phases of social change.

51-52

Every ideological sign is not only a reflection, a shadow, of reality, but is also itself a material segment of that very reality. Every phenomenon functioning as an ideological sign has some kind of material embodiment, whether in sound, physical mass, color, movements of the body, or the like. In this sense, the reality of the sign is fully objective and lends itself to a unitary, monistic, objective method of study. A sign is a phenomenon of the external world. Both the sign itself and all the effects it produces (all those actions, reactions and new signs it elicits in the surrounding social milieu) occur in outer experience. \nThis is a point of extreme importance. Yet, elementary and self-evident as it may seem, the study of ideologies has still not drawn all the conclusions that follow from it. \nThe idealistic philosophy of culture and psychologistic cultural studies locate ideology in the consciousness. Ideology, they assert, is a fact of consciousness; the external body of the sign is merely a coating, merely a technical means for the realization of the inner effect, which is understanding. \nIdealism and psychologism alike overlook the fact that understanding itself can come about only within some kind of semiotic material (e.g., inner speech), that sign bears upon sign, that consciousness itself can arise and become a viable fact only in the material embodiment of signs. The understanding of a sign is, after all, an act of reference between the sign apprehended and other, already known signs; in other words, understanding is a response to a sign with signs. And this chain of ideological creativity and understanding, moving from sign to sign and then to a new sign, is perfectly consistent and continuous: from one link of a semiotic nature (hence, also of a material nature) we proceed uninterruptedly to another link of exactly the same nature. And nowhere is there a break in the chain, nowhere does the chain plunge into inner being, nonmaterial in nature and unembodied in signs. \nThis ideological chain stretches from individual consciousness to individual consciousness, connecting them together. Signs emerge, after all, only in the process of interaction between one individual consciousness and another. And the individual consciousness itself is filled with signs. Consciousness becomes consciousness only once it has been filled with ideological (semiotic) content, consequently, only in the process of social interaction... \nSigns can arise only on interindividual territory. It is territory that cannot be called 'natural' in the direct sense of the word: signs do not arise between two members of the species Homo sapiens. It is essential that the two individuals be organized socially, that they compose a group (a social unit); only then can the medium of signs take shape between them. The individual consciousness not only cannot be used to explain anything, but, on the contrary, is itself in need of explanation from the vantage point of the social, ideological medium. \n*The individual consciousness is a social-ideological fact*. Not until this point is recognized with due provision for all the consequences that follow from it will it be possible to construct either an objective psychology of an objective study of ideologies... \nNo cultural sign, once taken in and given meaning, remains in isolation: it becomes part of the unity of the verbally constituted consciousness. It is in the capacity of the consciousness to find verbal access to it. Thus, as it were, spreading ripples of verbal responses and resonances form around each and every ideological sign. Every ideological refraction of existence in process of generation, no matter what the nature of its significant material, is accompanied by ideological refraction in word as an obligatory concomitant phenomenon. \n

The Book: On the Taboo Against Knowing Who You Are

Author: Alan Watts

Publisher: kindle import (0)

in the Vedanta the whole world is seen as the lila and the maya of the Self, the first word meaning 'play' and the second having the complex sense of illusion (from the Latin ludere, to play), magic, creative power, art, and measuring—as when one dances or draws a design to a certain measure. From this point of view the universe in general and playing in particular are, in a special sense, 'meaningless': that is, they do not—like words and symbols—signify or point to something beyond themselves, just as a Mozart sonata conveys no moral or social message and does not try to suggest the natural sounds of wind, thunder, or birdsong. When I make the sound 'water,' you know what I mean. But what does this whole situation mean—I making the sound and your understanding it? What is the meaning of a pelican, a sunflower, a seaurchin, a mottled stone, or a galaxy? Or of a + b = b + a? They are all patterns, dancing patterns of light and sound, water and fire, rhythm and vibration, electricity and spacetime, going like Thrummular, thrummular thrilp, Hum lipsible, lipsible lilp; Dim thricken mithrummy, Lumgumptulous hummy, Stormgurgle umbumdular bilp. Or, in the famous words of Sir Arthur Eddington about the nature of electrons: We see the atoms with their girdles of circulating electrons darting hither and thither, colliding and rebounding. Free electrons torn from the girdles hurry away a hundred times faster, curving sharply round the atoms with side-slips and hairbreadth escapes.... The spectacle is so fascinating that we have perhaps forgotten that there was a time when we wanted to be told what an electron is. The question was never answered.... Something unknown is doing we don't know what—that is what our theory amounts to.

I live close to a harbor packed with sailing-boats and luxurious cruisers which are seldom used, because seamanship is a difficult though rewarding art which their owners have no time to practice. They bought the boats either as status symbols or as toys, but on discovering that they were not toys (as advertised) they lost interest. The same is true of the entire and astounding abundance of pleasure-goods that we buy. Foodstuffs are prolific, but few know how to cook. Building materials abound in both quantity and variety, yet most homes look as if they had been made by someone who had heard of a house but never seen one. Silks, linens, wools, and cottons are available in colors and patterns galore, and yet most men dress like divinity students or undertakers, while women are slaves to the fashion game with its basic rule, 'I have conformed sooner than you.' The market for artists and sculptors has thrived as never before in history, but the paintings look as if they had been made with excrement or scraps from billboards, and the sculptures like mangled typewriters or charred lumber from a burned-down outhouse. (2) We have untold stacks of recorded music from every age and culture, and the most superb means of playing it. But who actually listens? Maybe a few pot-smokers. This is perhaps a Henry Millerish exaggeration. Nevertheless, it strikes me more and more that America's reputation for materialism is unfounded—that is, if a materialist is a person who thoroughly enjoys the physical world and loves material things. In this sense, we are superb materialists when it comes to the construction of jet aircraft, but when we decorate the inside of these magnificent monsters for the comfort of passengers it is nothing but frippery. High-heeled, narrow-hipped, doll-type girls serving imitation, warmed-over meals. For our pleasures are not material pleasures but symbols of pleasure— attractively packaged but inferior in content.

It seems that we notice through a double process in which the first factor is a choice of what is interesting or important. The second factor, working simultaneously with the first, is that we need a notation for almost anything that can be noticed. Notation is a system of symbols— words, numbers, signs, simple images (like squares and triangles), musical notes, letters, ideographs (as in Chinese), and scales for dividing and distinguishing variations of color or of tones. Such symbols enable us to classify our bits of perception. They are the labels on the pigeonholes into which memory sorts them, but it is most difficult to notice any bit for which there is no label. Eskimos have five words for different kinds of snow, because they live with it and it is important to them. But the Aztec language has but one word for snow, rain, and hail. What governs what we choose to notice? The first (which we shall have to qualify later) is whatever seems advantageous or disadvantageous for our survival, our social status, and the security of our egos. The second, again working simultaneously with the first, is the pattern and the logic of all the notation symbols which we have learned from others, from our society and our culture. It is hard indeed to notice anything for which the languages available to us (whether verbal, mathematical, or musical) have no description.

Beginner's Guide to Revelation: A Jungian Interpretation

Author: Robin Robertson

Publisher: Nicholas-Hays Inc (1994)

Food of the Gods

Author: Terence McKenna

Publisher: Bantam Books (1993)

The Origins of Consciousness in the Breakdown of the Bicameral Mind

Author: Julian Jaynes

Publisher: University of Toronto Press (1978)

The Denial of Death

Author: Ernest Becker

Publisher: Free Press (1975)

219

We can see that neurosis is par excellence the danger of a symbolic animal whose body is a problem to him. Instead of living biologically, then, he lives symbolically. Instead of living in the partway that nature provided for he lives in the total way made possible by symbols. One substitutes the magical, all-inclusive world of the self for the real, fragmentary world of experience. Again, in this sense, everyone is neurotic, as everyone holds back from life in some ways and lets his symbolic world-view arrange things: this is what cultural morality is for.16 In this sense, too, the artist is the most neurotic because he too takes the world as a totality and makes a largely symbolic problem out of it.

115

As we saw in the last chapter—and it is worth repeating here—each child grounds himself in some power that transcends him. Usually it is a combination of his parents, his social group, and the symbols of his society and nation. This is the unthinking web of support which allows him to believe in himself, as he functions on the automatic security of delegated powers. He doesn’t of course admit to himself that he lives on borrowed powers, as that would lead him to question his own secure action, the very confidence that he needs. He has denied his creatureliness precisely by imagining that he has secure power, and this secure power has been tapped by unconsciously leaning on the persons and things of his society. Once you expose the basic weakness and emptiness of the person, his helplessness, then you are forced to re-examine the whole problem of power linkages. You have to think about reforging them to a real source of creative and generative power. It is at this point that one can begin to posit creatureliness vis-à-vis a Creator who is the First Cause of all created things, not merely the second-hand, intermediate creators of society, the parents and the panoply of cultural heroes. These are the social and cultural progenitors who themselves have been caused, who themselves are embedded in a web of someone else’s powers.

The body, then, is one’s animal fate that has to be struggled against in some ways. At the same time, it offers experiences and sensations, concrete pleasure that the inner symbolic world lacks. No wonder man is impaled on the horns of sexual problems, why Freud saw that sex was so prominent in human life—especially in the neurotic conflicts of his patients. Sex is an inevitable component of man’s confusion over the meaning of his life, a meaning split hopelessly into two realms—symbols (freedom) and body (fate). No wonder, too, that most of us never abandon entirely the early attempts of the child to use the body and its appendages as a fortress or a machine to magically coerce the world. We try to get metaphysical answers out of the body that the body—as a material thing—cannot possibly give. We try to answer the transcendent mystery of creation by experiences in one, partial, physical product of that creation. This is why the mystique of sex is so widely practiced—say, in traditional France—and at the same time is so disillusioning. It is comfortingly infantile in its indulgence and its pleasure, yet so self-defeating of real awareness and growth, if the person is using it to try to answer metaphysical questions. It then becomes a lie about reality, a screen against full consciousness.24 If the adult reduces the problem of life to the area of sexuality, he repeats the fetishization of the child who focusses the problem of the mother upon her genitals. Sex then becomes a screen for terror, a fetishization of full consciousness about the real problem of life.

The inner self represents the freedom of thought, imagination, and the infinite reach of symbolism. The body represents determinism and boundness. The child gradually learns that his freedom as a unique being is dragged back by the body and its appendages which dicate “what” he is. For this reason sexuality is as much a problem for the adult as for the child: the physical solution to the problem of who we are and why we have emerged on this planet is no help—in fact, it is a terrible threat. It doesn’t tell the person what he is deep down inside, what kind of distinctive gift he is to work upon the world. This is why it is so difficult to have sex without guilt: guilt is there because the body casts a shadow on the person’s inner freedom, his “real self” that—through the act of sex—is being forced into a standardized, mechanical, biological role. Even worse, the inner self is not even being called into consideration at all; the body takes over completely for the total person, and this kind of guilt makes the inner self shrink and threaten to disappear.

I don’t want to seem to make an exact picture of processes that are still unclear to us or to make out that all children live in the same world and have the same problems; also, I wouldn’t want to make the child’s world seem more lurid than it really is most of the time; but I think it is important to show the painful contradictions that must be present in it at least some of the time and to show how fantastic a world it surely is for the first few years of the child’s life. Perhaps then we could understand better why Zilboorg said that the fear of death “undergoes most complex elaborations and manifests itself in many indirect ways.” Or, as Wahl so perfectly put it, death is a complex symbol and not any particular, sharply defined thing to the child: … the child’s concept of death is not a single thing, but it is rather a composite of mutually contradictory paradoxes—death itself is not only a state, but a complex symbol, the significance of which will vary from one person to another and from one culture to another.27 We could understand, too, why children have their recurrent nightmares, their universal phobias of insects and mean dogs. In their tortured interiors radiate complex symbols of many inadmissible realities—terror of the world, the horror of one’s own wishes, the fear of vengeance by the parents, the disappearance of things, one’s lack of control over anything, really. It is too much for any animal to take, but the child has to take it, and so he wakes up screaming with almost punctual regularity during the period when his weak ego is in the process of consolidating things.

The Role of Logo Design in Creating Brand Emotion

Author: Aslı Biricik

Publisher: İzmir Institute of Technology (2006)

The Mind's I

Author: Douglas R. Hofstadter and Daniel C. Dennett

Publisher: Bantam Books (1982)

Myths to live by

Author: Joseph Campbell

Publisher: Joseph Campbell Foundation (2011)

258

Father Thomas Merton, in a brief but perspicacious article entitled Symbolism: Communication or Communion?\n \n'But when one comes to a better understanding of those religions, and when one sees that the experiences which are the fulfillment of religious belief and practice are most clearly expressed in symbols, one may come to recognize that often the symbols of different religions may have more in common than have the abstractly formulated official doctrines.' \n \n'The true symbol,' he states again, 'does not merely point to something else. It contains in itself a structure which awakens our consciousness to a new awareness of the inner meaning of life and of reality itself. A true symbol takes us to the center of the circle, not to another point on the circumference. It is by symbolism that man enters affectively and consciously into contact with his own deepest self, with other men, and with God.

208

What I learned now was that the LSD retreat and inward plunge can be compared to an essential schizophrenia, and the antinomianism of contemporary youth to a paranoid schizophrenia. The sense of threat from every quarter of what is known as the Establishment -- which is to say, of modern civilization -- is not altogether a put-on or an act for many of these young folk, but an actual condition of soul. The break-off is real, and what is being bombed and blown up outside are actual symbols of interior fears. Moreover, many are unable even to communicate, every thought being so charged for them with feeling that in rational speech there is no name for it. An astonishing number cannot bring forth even a simple declarative sentence, but, interrupting every attempted phrase with the irrelevant syllable 'like,' they are reduced to mute signs and feeling-loaded silences, pleading for appreciation. One feels, sometimes, in dealing with them, that one is indeed in a lunatic asylum without walls. And the indicated cure for the ills that they are shouting about is not sociological at all (as our news media and many of our politicians claim) but psychiatric.

The Magic Mountain

Author: Thomas Mann

Publisher: Vintage (1996)

The Fourth Way

Author: P.D. Ouspensky

Publisher: Vintage (1971)

271

There is an expression in the system, 'to create moon in oneself. Let us talk about what it may mean. It is a symbolical expression, and symbols in the form of diagrams or symbolical expressions are used for very definite purposes. A symbol expresses many ideas at once. If it meant only one idea, the answer would be simple; but a symbol is used to avoid long descriptions and to put many ideas into one sentence. How to decipher a diagram or symbolical expression? In order to decipher a symbol, it is necessary to know the order of ideas included in it. \r\n\r\nNow, if we ask what it may mean to create moon in oneself, we must first ask ourselves, what is the moon's function in relation to organic life? The moon balances organic life—all external movements are balanced by the moon. What will happen if this function of the moon disappears? Will it be beneficial to an individual man or the opposite? We must realize that all this refers to being. What are the features of our being? The chief feature of our being is that we are many. If we want to work on our being, make it correspond more to our aim, we must try to become one. But this is a very far aim. \r\n\r\nWhat does it mean to become one? The first step, which is still very far, is to create a permanent centre of gravity. This is what creating moon in oneself means. The moon is a permanent centre of gravity which balances our physical life, but in ourselves we do not have such a balance, so, when we create this balance or centre of gravity in ourselves we do not need the moon. But first we must decide what the absence of permanent 'I' means. We have been told about many features of this, but they must be established definitely by observation, and in order to come nearer to the idea of creating moon in oneself we must distinguish what is important and what is unimportant. Then we must begin to struggle against the features which prevent us becoming one. We must struggle with imagination, negative emotions and self-will. Before this struggle can be successful, we must realize that the worst possible kind of imagination, from the point of view of obtaining a centre of gravity, is the belief that one can do anything by oneself. After that, we must find the negative emotions which prevent us doing what is suggested in connection with the system. For it is necessary to realize that self-will can only be broken by doing what one is told. It cannot be broken by what one decides oneself, for then it will still be self-will. \r\n\r\nLet me repeat. Work on being is always struggle—against what you like doing or dislike doing. Say you like roller-skating and you are told to remember yourself. Then you must struggle against your desire to go roller-skating. What is there more innocent than roller-skating? But you must struggle against it all the same. Every day and every hour there are things we cannot do, but there are also things we can do. So we must look at a day and see what we can do but do not do. There can be no rule 'You must remember yourself'. If you are told to do or not to do something, and you do not try, it means you do not want anything, you do not want to work. You have sufficient knowledge. Now it is necessary to push work on being. We always try to escape from doing what is suggested.

The Illuminatus! Trilogy

Author: Robert Shea and Robert Anton Wilson

Publisher: Fine Communications (1998)

791

APPENDIX LAMED: THE TACTICS OF MAGICK \r\n \r\n>The human brain evidently operates on some variation of the famous principle enunciated in The Hunting of the Snark: 'What I tell you three times is true.' \r\n>—NORBERT WEINER, Cybernetics \r\n \r\nThe most important idea in the Book of Sacred Magic of Abra-Melin the Mage is the simple-looking formula 'Invoke often.' \r\n\r\nThe most successful form of treatment for so-called mental disorders, the Behavior Therapy of Pavlov, Skinner, Wolpe, et al., could well be summarized in two similar words: 'Reinforce often.' ('Reinforcement,' for all practical purposes, means the same as the layman's term 'reward.' The essence of Behavior Therapy is rewarding desired behavior; the behavior 'as if by magic' begins to occur more and more often as the rewards continue.) Advertising, as everybody knows, is based on the axiom 'Repeat often.' Those who think they are 'materialists' and think that 'materialism' requires them to deny all facts which do not square with their definition of 'matter' are loath to admit the well-documented and extensive list of individuals who have been cured of serious maladies by that very vulgar and absurd form of magick known as Christian Science. Nonetheless, the reader who wants to understand this classic work of immortal literature will have to analyze its deepest meanings, guided by an awareness that there is no essential difference between magick, Behavior Therapy, advertising, and Christian Science. All of them can be condensed into Abra-Melin's simple 'Invoke often.' Reality, as Simon Moon says, is thermoplastic, not thermosetting. It is not quite Silly-Putty, as Mr. Paul Krassner once claimed, but is much closer to Silly-Putty than we generally realize. \r\n\r\nIf you are told often enough that 'Budweiser is the king of beers,' Budweiser will eventually taste somewhat better— perhaps a great deal better— than it tasted before this magick spell was cast. If a behavior therapist in the pay of the communists rewards you every time you repeat a communist slogan, you will repeat it more often, and begin to slide imperceptibly toward the same kind of belief that Christian Scientists have for their mantras. And if a Christian Scientist tells himself every day that his ulcer is going away, the ulcer will disappear more rapidly than it would have had he not subjected himself to this homemade advertising campaign. Finally, if a magician invokes the Great God Pan often enough, the Great God Pan will appear just as certainly as heterosexual behavior appears in homosexuals who are being handled (or manhandled) by Behavior Therapy. The opposite and reciprocal of 'Invoke often' is 'Banish often.' The magician wishing for a manifestation of Pan will not only invoke Pan directly and verbally, create Panlike conditions in his temple, reinforce Pan associations in every gesture and every article of furniture, use the colors and perfumes associated with Pan, etc.; he will also banish other gods verbally, banish them by removing their associated furnitures and colors and perfumes, and banish them in every other way. The Behavior Therapist calls this 'negative reinforcement,' and in treating a patient who is afraid of elevators he will not only reinforce (reward) every instance in which the patient rides an elevator without terror, but will also negatively reinforce (punish) each indication of terror shown by the patient. The Christian Scientist, of course, uses a mantra or spell which both reinforces health and negatively reinforces (banishes) illness.* Similarly, a commercial not only motivates the listener toward the sponsor's product but discourages interest in all 'false gods'- by subsuming them under the rubric of the despised and contemptible Brand X. * The basic Christian Science mantra, known as 'The Scientific Statement of Being,' no less, is as follows: 'There is no life, truth, intelligence nor substance in matter. All is infinite mind and its infinite manifestation, for God is all in all, Spirit is immortal truth: matter is mortal error. Spirit is the real and eternal; matter is the unreal and temporal. Spirit is God and man is His image and likeness. Therefore man is not material, he is spiritual.' The fact that these statements are, in terms of the scientific criteria, 'meaningless,' 'non-operational,' and 'footless' is actually totally irrelevant. They work. Try them and see. As Aleister Crowley, no friend of Mrs. Eddy's, wrote, 'Enough of Because! May he be damned for a dog!' Hypnotism, debate, and countless other games have the same mechanism: Invoke often and Banish often. \r\n\r\nThe reader who seeks a deeper understanding of this argument can obtain it by putting these principles to the test. If you are afraid that you might, in this Christian environment, fall into taking the Christian Science mantra too seriously, try instead the following simple experiment. For forty days and forty nights, begin each day by invoking and praising the world in itself as an expression of the Egyptian deities. Recite at dawn: I bless Ra, the fierce sun burning bright, I bless Isis-Luna in the night, I bless the air, the Horus-hawk, I bless the earth on which I walk. Repeat at moonrise. Continue for the full forty days and forty nights. We say without any reservations that, at a minimum, you will feel happier and more at home in this part of the galaxy (and will also understand better Uncle John Feather's attitude toward our planet); at maximum, you may find rewards beyond your expectations, and will be converted to using this mantra for the rest of your life. (If the results are exceptionally good, you just might start believing in ancient Egyptian gods.) \r\n\r\nA selection of magick techniques which will offend the reason of no materialist can be found in Laura Archera Huxley's You Are Not the Target (a powerful mantra, the title!), in Gestalt Therapy, by Peris, Heferline, and Goodman, and in Mind Games, by Masters and Houston. All this, of course, is programming your own trip by manipulating appropriate clusters of word, sound, image, and emotional (prajna) energy. The aspect of magick which puzzles, perplexes, and provokes the modern mentality is that in which the operator programs somebody else's trip, acting at a distance. It is incredible and insulting, to this type of person, if one asserts that our Mr. Nkrumah Fubar could program a headache for the President of the United States. He might grant that such manipulating of energy is possible if the President was told about Mr. Fubar's spells, but he will not accept that it works just as well when the subject has no conscious knowledge of the curse. The magical theory that 5 = 6 has no conviction for such a skeptic, and magicians have not yet proposed a better theory. The materialist then asserts that all cases where magic did appear to work under this handicap are illusions, delusions, hallucinations, 'coincidences,'* misapprehensions, 'luck,' accident, or downright hoax. * Look up the etymology of that word some time and see if it means anything. He does not seem to realize that asserting this is equivalent to asserting that reality is, after all, thermoplastic— for he is admitting that many people live in a different reality than his own. Rather than leave him to grapple as best he can with this self-contradiction, we suggest that he consult Psychic Discoveries Behind the Iron Curtain, by Ostrander and Schroder—especially Chapter 11, 'From Animals to Cybernetics: The Search for a Theory of Psi.' He might realize that when 'matter' is fully understood, there is nothing a materialist need reject in magick action at a distance, which has been well explored by scientists committed to the rigid Marxist form of dialectical materialism. \r\n\r\nThose who have kept alive the ancient traditions of magick, such as the Ordo Templi Orientalis, will realize that the essential secret is sexual (as Saul tries to explain in the Sixth Trip) and that more light can be found in the writings of Wilhelm Reich, M. D., than in the current Soviet research. But Dr. Reich was jailed as a quack by the U.S. Government, and we would not ask our readers to consider the possibility that the U.S. Government could ever be Wrong about anything. Any psychoanalyst will guess at once the most probable symbolic meanings of the Rose and the Cross; but no psychologist engaged in psi research has applied this key to the deciphering of traditional magic texts. The earliest reference to freemasonry in English occurs in Andersen's 'Muses Threnody,' 1638: \r\n\r\n>For we be brethren of the Rosey Cross \r\n>We have the Mason Word and second sight \r\n\r\nbut no parapsychologist has followed up the obvious clue contained in this conjunction of the vaginal rose, the phallic cross, the word of invocation, and the phenomenon of thought projection. That the taboos against sexuality are still latent in our culture explains part of this blindness; fear of opening the door to the most insidious and subtle forms of paranoia is another part. (If the magick can work at a distance, the repressed thought goes, which of its is safe?) A close and objective study of the anti-LSD hysteria in America will shed further light on the mechanisms of avoidance here discussed. Of course, there are further offenses and affronts to the rationalist in the deeper study of magick. We all know, for instance, that words are only arbitrary conventions with no intrinsic connection to the things they symbolize, yet magick involves the use of words in a manner that seems to imply that some such connection, or even identity, actually exists. The reader might analyze some powerful bits of language not generally considered magical, and he will find something of the key. For instance, the 2 + 3 pattern in 'Hail Eris'/'All hail Discordia' is not unlike the 2 + 3 in 'Holy Mary, Mother of God,' or that in the 'L.S./M.F.T.' which once sold many cartons of cigarettes to our parents; and the 2 + 3 in Crowley's 'Io Pan! Io Pan Pan!' is a relative of these. Thus, when a magician says that you must shout 'Abrahadabra,' and no other word, at the most intensely emotional moment in an invocation, he exaggerates; you may substitute other words; but you will abort the result if you depart too far from the five-beat pattern of 'Abrahadabra.' A glance at the end of Appendix Beth will save the reader from misunderstanding the true tenor of these remarks. \r\n\r\nBut this brings us to the magical theory of reality. Mahatma Guru Sri Paramahansa Shivaji (Aleister Crowley again, under another pen-name) writes in Yoga for Yahoos: \r\n\r\n>Let us consider a piece of cheese. We say that this has certain qualities, shape, structure, color, solidity, weight, taste, smell, consistency and the rest; but investigation has shown that this is all illusory. Where are these qualities? Not in the cheese, for different observers give quite different accounts of it. Not in ourselves, for we do not perceive them in the absence of the cheese . . . What then are these qualities of which we are so sure? They would not exist without our brains; they would not exist without the cheese. They are the results of the union, that is of the Yoga, of the seer and seen, of subject and object... \r\n\r\nThere is nothing here with which a modern physicist could quarrel; and this is the magical theory of the universe. The magician assumes that sensed reality - the panorama of impressions monitored by the senses and collated by the brain— is radically different from so-called objective reality.¹ About the latter 'reality' we can only form speculations or theories which, if we are very careful and subtle, will not contradict either logic or the reports of the senses. This lack of contradiction is rare; some conflicts between theory and logic, or between theory and sense-data, are not discovered for centuries (for example, the wandering of Mercury away from the Newtonian calculation of its orbit). And even when achieved, lack of contradiction is proof only that the theory is not totally false. It is never, in any case, proof that the theory is totally true— for an indefinite number of such theories can be constructed from the known data at any time. For instance, the geometries of Euclid, of Gauss and Reimann, of Lobachevski, and of Fuller all work well enough on the surface of the earth, and it not yet clear whether the Gauss-Reimann or the Fuller system works better in interstellar space. \r\n\r\nIf we have this much freedom in choosing our theories about 'objective reality,' we have even more liberty in deciphering the 'given' or transactional sensed reality. The ordinary person senses as he or she has been taught to sense —that is, as they have been programmed by their society. The magician is a self-programmer. Using invocation and evocation— which are functionally identical with self-conditioning, auto-suggestion, and hypnosis, as shown above— he or she edits or orchestrates sensed reality like an artist.^{2\r\n\r\nThis} book, being part of the only serious conspiracy it describes— that is, part of Operation Mindfuck— has programmed the reader in ways that he or she will not understand for a period of months (or perhaps years). When that understanding is achieved, the real import of this appendix (and of the equation 5 = 6) will be clearer. Officials at Harvard thought Dr. Timothy Leary was joking when he warned that students should not be allowed to indiscriminately remove dangerous, habit-forming books from the library unless each student proves a definite need for each volume. (For instance, you have lost track of Joe Malik's mysterious dogs by now.) It is strange that one can make the clearest possible statements and yet be understood by many to have said the opposite. \r\n\r\nThe Rite of Shiva, as performed by Joe Malik during the SSS Black Mass, contains the central secret of all magick, very explicitly, yet most people can reread that section a dozen, or a hundred times, and never understand what the secret is. For instance, Miss Portinari was a typical Catholic girl in every way— except for an unusual tendency to take Catholicism seriously— until she began menstruating and performing spiritual meditations every day.³ One morning, during her meditation period, she visualized the Sacred Heart of Jesus with unusual clarity; immediately another image, distinctly shocking to her, came to mind with equal vividness. She recounted this experience to her confessor the next Saturday, and he warned her, gravely, that meditation was not healthy for a young girl, unless she intended to take the oath of seclusion and enter a convent. She had no intention of doing that, but rebelliously (and guiltily) continued her meditations anyway. The disturbing second image persisted whenever she thought of the Sacred Heart; she began to suspect that this was sent by the Devil to distract her from meditation. \r\n\r\nOne weekend, when she was home from convent school on vacation, her parents decided she was the right age to be introduced to Roman society. (Actually, they, like most well-off Italian families, had already chosen which daughter would be given to the church— and it wasn't her. Hence, this early introduction to la dolce vita.) One of the outstanding ornaments of Rome at that time was the 'eccentric international businessman' Mr. Hagbard Celine, and he was at the party to which Miss Portinari was taken that evening. It was around eleven, and she had consumed perhaps a little too much Piper Heidseck, when she happened to find herself standing near a small group who were listening rapt-ly to a story the strange Celine was telling. Miss Portinari wondered what this creature might be saying—he was reputedly even more cynical and materialistic than other international money-grubbers, and Miss Portinari was, at that time, the kind of conservative Catholic idealist who finds capitalists even more dreadful than socialists. She idly tuned in on his words; he was talking English, but she understood that language adequately. \r\n' 'Son, son,' Hagbbard recited, ' 'with two beautiful women throwing themselves at you, why are you sitting alone in your room jacking off?' Miss Portinari blushed furiously and drank some more champagne to conceal it. She hated the man already, knowing that she would surrender her virginity to him at the earliest opportunity; of such complexities are intellectual Catholic adolescents capable. \r\n'And the boy replied,' Hagbard went on, ' 'I guess you just answered your own question, Ma.' ' There was a shocked silence. \r\n'The case is quite typical,' Hagbard added blandly, obviously finished. 'Professor Freud recounts even more startling family dramas.' \r\n'I don't see ...' a celebrated French auto racer began, frowning. Then he smiled. 'Oh,' he said, 'was the boy an American?' \r\nMiss Portinari left the group perhaps a bit too hurriedly (she felt a few eyes following her) and quickly refilled her champagne glass. A half-hour later she was standing on the veranda, trying to clear her head in the night air, when a shadow moved near her and Celine appeared amid a cloud of cigar smoke. \r\n'The moon has a fat jaw tonight,' he said in Italian. 'Looks like somebody punched her in the mouth.' \r\n'Are you a poet in addition to your other accomplishments?' she asked coolly. 'That sounds as if it might be American verse.' \r\nHe laughed— a clear peal, like a stallion whinnying. 'Quite so,' he said. 'I just came from Rapallo, where I was talking to America's major poet of this century. How old are you?' he asked suddenly. \r\n'Almost sixteen,' she said fumbling the words. \r\n'Almost fifteen,' he corrected ungallantly. \r\n'If it's any affair of yours—' \r\n'It might be,' he replied easily. 'I need a girl your age for something I have in mind.' \r\n'I can imagine. Something foul.' He stepped further out of the shadows and closer. \r\n'Child,' he said, 'are you religious?' \r\n'I suppose you regard that as old-fashioned,' she replied, imagining his mouth on her breast and thinking of paintings of Mary nursing the Infant. \r\n'At this point in history,' he said simply, 'it's the only thing that isn't old-fashioned. What was your birthdate? Never mind— you must be a Virgo.' \r\n'I am,' she said. (His teeth would bite her nipple, but very gently. He would know enough to do that.) 'But that is superstition, not religion.' \r\n'I wish I could draw a precise line between religion, superstition, and science.' He smiled. 'I find that they keep running together. You are Catholic, of course?' His persistence was maddening. \r\n'I am too proud to believe an absurdity, and therefore I am not a Protestant,' she replied— immediately fearing that he would recognize the plagiarism. \r\n'What symbol means the most to you?' he asked, with the blandness of a prosecuting attorney setting a trap. \r\n'The cross,' she said quickly. She didn't want him to know the truth. \r\n'No.' He again corrected her ungallantly. 'The Sacred Heart.' \r\nThen she knew he was of Satan's party. \r\n'I must go,' she said. \r\n'Meditate further on the Sacred Heart,' he said, his eyes blazing like a hypnotist's (a cornball gimmick, he was thinking privately, but it might work). 'Meditate on it deeply, child. You will find in it the essential of Catholicism — and the essential of all other religion.' \r\n'I think you are mad,' she responded, leaving the veranda with undignified haste. But two weeks later, during her morning meditation, she suddenly understood the Sacred Heart. At lunchtime she disappeared—leaving behind a note to the Mother Superior of the convent school and another note for her parents— and went in search of Hagbard. She had even more potential than he realized, and (as elsewhere recorded) within two years he abdicated in her favor. They never became lovers.⁴ \r\n\r\nThe importance of symbols— images— as the link between word and primordial energy demonstrates the unity between magick and yoga. Both magick and yoga— we reiterate—are methods of self-programming employing synchronistically connected chains of word, image, and bio-energy. Thus, rationalists, who are all puritans, have never considered the fact that disbelief in magick is found only in puritanical societies. The reason for this is simple: Puritans are incapable of guessing what magick is essentially all about. It can even be surely ventured that only those who have experienced true love, in the classic Albigensian or troubadour sense of that expression, are equipped to understand even the most clear-cut exposition of the mysteries.⁵ \r\n\r\nThe eye in the triangle; for instance, is not primarily a symbol of the Christian Trinity, as the gullible assume— except insofar as the Christian Trinity is itself a visual (or verbal) elaboration on a much older meaning. Nor is this symbol representative of the Eye of Osiris or even of the Eye of Horus, as some have ventured; it is venerated, for instance, among the Cao Dai sect in Vietnam, who never heard of Osiris or Horus. The eye's meaning can be found quite simply by meditating on Tarot Trump XV, the Devil, which corresponds, on the Tree of Life, to the Hebrew letter ayin, the eye. The reader who realizes that 'The Devil' is only a late rendering of the Great God Pan has already solved the mystery of the eye, and the triangle has its usual meaning. The two together are the union of Yod, the father, with He, the Mother, as in Yod-He-Vau-He, the holy unspeakable name of God. Vau, the Holy Ghost, is the result of their union, and final He is the divine ecstasy which follows. One might even venture that one who contemplates this key to the identities of Pan, the Devil, the Great Father, and the Great Mother will eventually come to a new, more complete understanding of the Christian Trinity itself, and especially of its most mysterious member, Vau, the elusive Holy Ghost. \r\n\r\nThe pentagram comes in two forms but always represents the fullest extension of the human psyche— the male human psyche in particular. The pentagram with one horn exalted is, quite naturally, associated with the right-hand path; and the two-horned pentagram with the left-hand path. (The Knights Templar, very appropriately, inscribed the head of Baphomet, the goat-headed deity who was their equivalent of Pan or the Devil, within the left-handed pentagram in such wise that each 'horn' contained one of Baphomet's horns.) It is to be observed that the traditionally sinister⁷ left-hand pentagram contains an internal pentagon with one point upward, whereas the right-hand pentagram contains an internal pentagon with one point downward; this nicely illustrates the Law of Opposites.⁸ The pentagon in the Sacred Chao is tilted from the perpendicular so that it cannot be said to have any points directly upward or directly downward—or perhaps can be said to have 1 ½ points up and 1 ½ points down⁹ — thereby illustrating the Reconciliation of Opposites. All that can be said against the method of the left-hand pentagram, without prejudice, is that this form of the sacrament is always destructive of the Holy Spirit, in a certain sense. It should be remembered that the right-hand pentagram method is also destructive in most cases, especially by those practitioners so roundly condemned in Chapter 14 of Joyce's Ulysses— and this group is certainly the majority these days. In view of the ecological crisis, it might even be wise to encourage the left-hand method and discourage the right-hand method at this time, to balance the Sacred Numbers. \r\n\r\nVery few readers of the Golden Bough have pierced Sir Prof. Dr. Frazer's veil of euphemism and surmised the exact method used by Isis in restoring life to Osiris, although this is shown quite clearly in extant Egyptian frescoes. Those who are acquainted with this simple technique of resurrecting the dead (which is at least partially successful in all cases and totally successful in most) will have no trouble in skrying the esoteric connotations of the Sacred Chao— or of the Taoist yin-yang or the astrological sign of cancer. The method almost completely reverses that of the pentagrams, right or left, and it can even be said that in a certain sense it was not Osiris himself but his brother, Set, symbolically understood, who was the object of Isis's magical workings. In every case, without exception, a magical or mystical symbol always refers to one of the very few¹⁰ variations of the same, very special variety of human sacrifice: the 'one eye opening' or the 'one hand clapping'; and this sacrifice cannot be partial— it must culminate in death if it is to be efficacious. The literal-mindedness of the Saures, in the novel, caused them to become a menace to life on earth; the reader should bear this in mind. The sacrifice is not simple. It is a species of cowardice, epidemic in Anglo-Saxon nations for more than three centuries, which causes most who seek success in this field to stop short before the death of the victim. Anything less than death—that is, complete oblivion—simply will not work.¹¹ (One will find more clarity on this crucial point in the poetry of John Donne than in most treatises alleging to explain the secrets of magick.) \r\n\r\nThe symbolism of the swastika is quite adequately explained in Wilhelm Reich's Mass Psychology of Fascism. Ouroboros, the serpent eating its own tail, is chiefly emblematic of the Mass of the Holy Ghost.¹² The Roman Catholic symbolism of the Sacred Heart is strikingly overt, especially to readers of Frazer and Payne-Knight. In essence, it is the same notion conveyed by the cartoonist's conventional rendering of Cupid shooting his arrow into a red pulsating heart. This is the basic meaning of the Dying God and the Resurrection. The identification of Christ with the pelican who stabs its own heart with its beak (to feed its young) is an analogous rendering of the same motif. We repeat that it was only because the Saure family so misread these simple symbols that they became cruel and sadistic. In essence, then, the basic symbols, of magic, mythology, and religion—whether Eastern or Western, ancient or modern, 'right-hand' or 'left-hand'—are so simple that only the pernicious habit of looking for alleged 'profundities' and 'mysteries' prevents people from automatically understanding them almost without thinking. The meaning of the hexagram— the female equivalent of the male pentagram— was explicated by Freud himself, but most students, convinced that the answer could not be so elementary and down-to-earth, continue to look into the clouds. \r\n\r\n¹ See the anthology Perception, edited by Robert Blake, Ph.D., and especially the chapter by psychologist Carl Rogers, which demonstrates that people's perceptions change while they are in psychotherapy. As William Blake noted, 'The fool sees not the same tree that the wise man sees.' \r\n² Everybody, of course, does this unconsciously; see the paragraph about the cheese. The magician, doing it consciously, controls it. \r\n³ These two signs of growth often appear at the same time, being DNA-triggered openings of the fourth neural circuit. \r\n⁴ They were quite good friends, though, and he did fuck her occasionally. \r\n⁵ This book has stated it as clearly as possible in a number of places, but some readers are still wondering what we are holding back. \r\n⁶ This being has more in common with the ordinary nocturnal visitor, sometimes called a 'ghost,' than is immediately evident to the uninitiated. Cf. the well-documented association of poltergeist disturbances with adolescents. \r\n⁷ This association, attributing diabolism to the left-hand path, is oversimplified, prejudiced, and superstitious. In general, it can be said that the left-hand pentagram is suitable for both invocations and evocations, whereas the right-hand pentagram is suitable only for evocations, and mat is the only important difference. (It is assumed that the reader understands the pentagram as an exclusively male symbol.) \r\n⁸ Cf. the Tarot trumps II and III—the Magus, holding one arm upward and one downward, and the High Priestess, sitting between the pillars of Day and Night. (The Priestess is also associated with the Hebrew letter gimmel, the camel, and part of the meaning of this symbolism is contained in the shapes of the camel's back and the Hebrew letter.) \r\n⁹ This makes it quite useless for summoning werewolves. The Sacred Chao, however, is intended to teach a philosophical lesson, not to attract individuals with dubious pastimes. \r\n¹⁰ Fewer than seventy, according to a classical enumeration. \r\n¹¹ The magician must always identify fully with the victim, and share every agonized contortion to the utmost. Any attitude of standing aside and watching, as in a theatrical performance, or any intellectualization during the moments when the sword is doing its brutal but necessary work, or any squeamishness or guilt or revulsion, creates the two-mindedness against which Hagbard so vehemently warns in Never Whistle While You're Pissing. In a sense, only the mind dies. \r\n¹² See Israel Regardie, The Tree of Life.\r\n

Every fact of science was once Damned. Every invention was considered impossible. Every discovery was a nervous shock to some orthodoxy. Every artistic innovation was denounced as fraud and folly. The entire web of culture and 'progress,' everything on earth that is manmade and not given to us by nature, is the concrete manifestation of some man's refusal to bow to Authority. We would own no more, know no more, and be no more than the first apelike hominids if it were not for the rebellious, the recalcitrant, and the intransigent. As Oscar Wilde truly said, 'Disobedience was man's Original Virtue.' The human brain, which loves to read descriptions of itself as the universe's most marvelous organ of perception, is an even more marvelous organ of rejection. The naked facts of our economic game, are easily discoverable and undeniable once stated, but conservatives— who are usually individuals who profit every day of their lives from these facts— manage to remain oblivious to them, or to see them through a very rosy-tinted and distorting lens. (Similarly, the revolutionary ignores the total testimony of history about the natural course of revolution, through violence, to chaos, back to the starting point) We must remember that thought is abstraction. In Einstein's metaphor, the relationship between a physical fact and our mental reception of that fact is not like the relationship between beef and beef-broth, a simple matter of extraction and condensation; rather, as Einstein goes on, it is like the relationship between our overcoat and the ticket given us when we check our overcoat. In other words, human perception involves coding even more than crude sensing. \r\n \r\nThe mesh of language, or of mathematics, or of a school of art, or of any system of human abstracting, gives to our mental constructs the structure, not of the original fact, but of the symbol system into which it is coded, just as a map-maker colors a nation purple not because it is purple but because his code demands it. But every code excludes certain things, blurs other things, and overemphasizes still other things. Nijinski's celebrated leap through the window at the climax of Le Spectre d'une Rose is best coded in the ballet notation system used by choreographers; verbal language falters badly in attempting to convey it; painting or sculpture could capture totally the magic of one instant, but one instant only, of it; the physicist's equation, Force = Mass X Acceleration, highlights one aspect of it missed by all these other codes, but loses everything else about it. Every perception is influenced, formed, and structured by the habitual coding habits— mental game habits— of the perceiver. All authority is a function of coding, of game rules. Men have arisen again and again armed with pitchforks to fight armies with cannon; men have also submitted docilely to the weakest and most tottery oppressors. It all depends on the extent to which coding distorts perception and conditions the physical (and mental) reflexes. It seems at first glance that authority could not exist at all if all men were cowards or if no men were cowards, but flourishes as it does only because most men are cowards and some men are thieves. Actually, the inner dynamics of cowardice and submission on the one hand and of heroism and rebellion on the other are seldom consciously realized either by the ruling class or the servile class. Submission is identified not with cowardice but with virtue, rebellion not with heroism but with evil. To the Roman slave-owners, Spartacus was not a hero and the obedient slaves were not cowards; Spartacus was a villain and the obedient slaves were virtuous. The obedient slaves believed this also. The obedient always think of themselves as virtuous rather than cowardly.

On the Relation of Analytical Psychology to Poetic Art

Author: Carl Gustav Jung

Publisher: British Journal of Medical Psychology (1923)

The Origins and History of Consciousness

Author: Erich Neumann

Publisher: Princeton University Press (1954)

389

The line runs, as we saw, from the archetype as an effective transpersonal figure to the idea, and then to the 'concept' which one 'forms.' A good example of this is the concept of God, which now derives wholly from the sphere of consciousness - or purports to derive from it, as the ego is deluded enough to pretend. There is no longer anything transpersonal, but only personal; there are no more archetypes, but only concepts; no more symbols, only signs.\n\n 'This splitting off of the unconscious leads on the one hand to an ego life emptied of meaning, and on the other hand to an activation of the deeper-lying layers which, now grown destructive, devastate the autocratic world of the ego with transpersonal invasions, collective epidemics, and mass psychoses. For an upsetting of the compensatory relationship between conscious and unconscious is not a phenomenon to be taken lightly. Even when it is not so acute as to bring on a psychic sickness, the loss of instinct and the overaccentuation of the ego have consequences which, multiplied a millionfold, constellate the crisis of civilization.

371

All symbols and archetypes are projections of the formative side of human nature that creates order and assigns meaning. Hence, symbols and symbolic figures are the dominants of every civilization, early or late. They are the cocoon of meaning which humanity spins round itself, and all studies and interpretations of culture are the study and interpretation of archetypes and their symbols.

The 'sanctification' of unaccustomed activity is still the best method of getting a man out of the rut of everyday habit and conditioning him for the required state of work. To take an example: the transformation of a petty office clerk into the responsible leader of a death-dealing bomber squadron is probably one of the most radical psychic transformations that can be demanded of modern man. This metamorphosis of the normal peace-loving citizen into a fighter is, even today, only possible with the help of symbols. Such a transformation of personality is achieved by invoking the symbols of God, King, Fatherland, Freedom, the 'most sacred good of the nation,' and by dedicatory acts steeped in symbolism, with the added assistance of all the elements in religion and art best calculated to stir the individual. Only in this way is it psychologically possible to divert psychic energy from the 'natural channel' of peaceable private life into the 'unaccustomed activity' of slaughter.

327

The more complex a content is, the less it can be grasped and measured by consciousness, whose structure is so one-sided that it can attain to clarity only over a limited area. In this respect consciousness is built analogously to the eye. There is one spot where vision is sharpest, and larger areas can be perceived clearly only by continuous eye-movements. In the same way, consciousness can only keep a small segment sharply in focus; consequently it has to break up a large content into partial aspects, experiencing them piecemeal, one after he other, and then learn to get a synoptic view of the whole terrain by comparison and abstraction.\n\n 'An advanced consciousness will therefore split the bivalent content into a dialectic of contrary qualities. Before being so split, the content is not merely good and bad at once; it is beyond good and evil, attracting and repelling, and therefore irritating to consciousness. But if there is a division into good and evil, consciousness can then take up an attitude.\n\n 'Rationalization, abstraction, and de-emotionalization are all expressions of the 'devouring' tendency of ego consciousness to assimilate the symbols piecemeal. As the symbol is broken down into conscious contents, it loses its compulsive effect, its compelling significance, and becomes poorer in libido. Thus the 'gods of Greece' are no longer for us, as they were for the Greeks, living forces and symbols of the unconscious requiring a ritualistic approach; they have been broken down into cultural contents, conscious principles, historical data, religious associations, and so on. They exist as contents of consciousness and no longer - or only in special cases - as symbols of the unconscious.

291

The metabolic symbolism of mutual exchange between body and world is paramount. The object of hunger, the food to be 'taken in,' is the world itself; while the other, productive side of the process is symbolized by 'output,' that is, evacuation. The dominant symbol is not the semen; in creation mythology, urine, dung spit, sweat, and breath (and later, words) are all elementary symbols of the creative principle.

195

The mythological goal of the dragon fight is almost always the virgin, the captive, or, more generally, the 'treasure hard to attain.' It is to be noted that a purely material pile of gold, such as the hoard of the Nibelungs, is a late and degenerate form of the original motif. In the earliest mythologies, in ritual, in religion, and in mystical literature as well as in fairy tales, legend, and poetry, gold and precious stones, but particularly diamonds and pearls, were originally symbolic carriers of immaterial values. Likewise the water of life, the healing herb, the elixir of immortality, the philosophers' stone, miracle rings and wishing rings, magic hoods and winged cloaks, are all symbols of the treasure.

131

Although the separation of the World Parents is, strictly speaking, an integral part of the hero myth, the developments which, at that stage, could only be represented in cosmic symbols now enter the phase of humanization and personality formation. Thus the hero is the archetypal forerunner of mankind in general. His fate is the pattern in accordance with which the masses of humanity must live, and always have lived, however haltingly and distantly; and however short of the ideal man they have fallen, the stages of the hero myth have become constituent elements in the personal development of every individual.

The individual's view of the world changes with every stage of his development, and the variation of archetypes and symbols, gods and myths, is the expression, but also the instrument, of this change.

The time of the beginning, before the coming of the opposites, must be understood as the self-description of that great epoch when there was still no consciousness. It is the wu chi of Chinese philosophy, whose symbol is the empty circle. Everything is still in the 'now and for ever' of eternal being; sun, moon, and stars, these symbols of time and therefore of mortality, have not yet been created; and day and night, yesterday and tomorrow, genesis and decay, the flux of life and birth and death, have not yet entered into the world. This prehistoric state of being is not time, but eternity, just as the time before the coming of man and before birth and begetting is eternity. And just as there is no time before the birth of man and ego, only eternity, so there is no space, only infinity.

In the beginning is perfection, wholeness. This original perfection can only be 'circumscribed,' or described symbolically; its nature defies any description other than a mythical one, because that which describes, the ego, and that which is described, the beginning, which is prior to any ego, prove to be incommensurable quantities as soon as the ego tries to grasp its object conceptually, as a content of consciousness.\n\n For this reason a symbol always stands at the beginning, the most striking feature of which is its multiplicity of meanings, its indeterminate and indeterminable character.

What the Buddha Taught

Author: Walpola Rahula

Publisher: Grove Press (1974)