ROOTS OF BEING
The family is the purest vessel of our destiny. More than the temenos of analysis, the sacraments of religion, the most transcendent of experiences, it is family that births us, develops us, procreates us, and buries us. We can never be more or less to life than what has been bequeathed to us by our ancestors. Regardless of the pain and travail it may create for us, family is the grail within which the sacred nectar of our physical and psychic DNA is carried from one generation to the next.
We can deepen our exploration of the ancient ancestors as a moving force of experience at work in our contemporary psyches. The ancestral field appears to function non-locally in that their influence is not space-time dependent, nor from what we can tell, are they subject to any causal limitations in the outer, natural world. Each manifestation of form appears in the world through a consolidation of the informational content of a DNA or archetypal blueprint, then congeals into a recognizable pattern. It is through these patterns we learn about the various archetypal configurations. Our lines are incredibly rich in information. The pattern, which can change, is a manifestation of the information contained within a field and is not in and of itself autonomous. The understanding of field phenomena, including resonant patterns, depth, numinosity, coherence, and synchronicities, may help us to translate and convert unconscious behaviors into opportunities for greater understanding.
In the Red Book, Jung writes: “When something long since passed . . . comes back again in a changed world, it is new. To give birth to the ancient in a new time is creation.” The ancient ancestors are now coming back into the world through dreams, bringing a new energy – a revitalization of the psyche both individually and collectively. Jung deeply valued the archaic levels of human consciousness and often encouraged his patients to make contact with the “the two-million-year-old” man or woman within. He claimed “most of our difficulties come from losing contact with our instincts, with the age-old unforgotten wisdom stored up in us”.
From the point of view of contemporary individuals divorced from the ancestral psyche, Jung is an important guiding light, especially for Westerners and modern and postmodern people everywhere. He elucidates a path which can be seen as leading through a potentially far-reaching psychological and spiritual transformation process. Jung’s path of individuation is new for reasons similar to some of the comments articulated above; that is, there is an ascent and descent of consciousness and the goal of life is the Self, or divine fulfillment. Moreover there is a strong emphasis on archetypal or cosmic realization, which relates individual transformation to the collective.
Jung had a visionary experience just prior to his death, where he saw the following words engraved on a great round stone: “And this shall be a sign unto you of Wholeness and Oneness.”9 He then saw “a quadrangle of trees whose roots reached around the earth and enveloped him and among the roots golden threads were glittering.”. spiritual realization involves the spiritual mutation of the roots of being, and a transformed relationship of the fully surrendered individual to the cosmic Self and the attainment of Wholeness and Oneness, a highly individuated reflection of the Transcendent One.
The family is the purest vessel of our destiny. More than the temenos of analysis, the sacraments of religion, the most transcendent of experiences, it is family that births us, develops us, procreates us, and buries us. We can never be more or less to life than what has been bequeathed to us by our ancestors. Regardless of the pain and travail it may create for us, family is the grail within which the sacred nectar of our physical and psychic DNA is carried from one generation to the next.
We can deepen our exploration of the ancient ancestors as a moving force of experience at work in our contemporary psyches. The ancestral field appears to function non-locally in that their influence is not space-time dependent, nor from what we can tell, are they subject to any causal limitations in the outer, natural world. Each manifestation of form appears in the world through a consolidation of the informational content of a DNA or archetypal blueprint, then congeals into a recognizable pattern. It is through these patterns we learn about the various archetypal configurations. Our lines are incredibly rich in information. The pattern, which can change, is a manifestation of the information contained within a field and is not in and of itself autonomous. The understanding of field phenomena, including resonant patterns, depth, numinosity, coherence, and synchronicities, may help us to translate and convert unconscious behaviors into opportunities for greater understanding.
In the Red Book, Jung writes: “When something long since passed . . . comes back again in a changed world, it is new. To give birth to the ancient in a new time is creation.” The ancient ancestors are now coming back into the world through dreams, bringing a new energy – a revitalization of the psyche both individually and collectively. Jung deeply valued the archaic levels of human consciousness and often encouraged his patients to make contact with the “the two-million-year-old” man or woman within. He claimed “most of our difficulties come from losing contact with our instincts, with the age-old unforgotten wisdom stored up in us”.
From the point of view of contemporary individuals divorced from the ancestral psyche, Jung is an important guiding light, especially for Westerners and modern and postmodern people everywhere. He elucidates a path which can be seen as leading through a potentially far-reaching psychological and spiritual transformation process. Jung’s path of individuation is new for reasons similar to some of the comments articulated above; that is, there is an ascent and descent of consciousness and the goal of life is the Self, or divine fulfillment. Moreover there is a strong emphasis on archetypal or cosmic realization, which relates individual transformation to the collective.
Jung had a visionary experience just prior to his death, where he saw the following words engraved on a great round stone: “And this shall be a sign unto you of Wholeness and Oneness.”9 He then saw “a quadrangle of trees whose roots reached around the earth and enveloped him and among the roots golden threads were glittering.”. spiritual realization involves the spiritual mutation of the roots of being, and a transformed relationship of the fully surrendered individual to the cosmic Self and the attainment of Wholeness and Oneness, a highly individuated reflection of the Transcendent One.
RSS Feed
