Who could possibly want to read another take-apart or close reading of the 2016 presidential election? Not me. And yet…
Rather than opinionate I’ve tried to cull some out-of-the-loop views to consider, punctuated with some random insights. So I’ll just toss these out there like bird seed. Peck at what you like and leave the rest. And if you skip the whole thing, well, who could blame you?
• The nature of reality is that it will not be cornered or tracked or predicted; in the same way that a dream you have at night — free from your ego’s edits and preferences — is a wild card narrative unfurling beneath your closed eyes. Reality and dream — only our waking state appears to separate them.
The Internet has taken the entire contents of the collective unconsciousness and the savage qualities of the id, and placed the amalgam at our beck and call, on phones and monitors across the globe. This is a form of dream overload.
Anytime you have a screen of any sort (be it your iPhone’s or your desktop computer’s) you’ll have a projected dream moving across it, right there in front of your face. And we have been trained for this response; first by cinema and then by television — though now we are participants, content creators, Tweeters, bloviators, in the dream narrative that shimmies and glows everywhere on our devices.
We are tethered to them in a symbiotic loop cycle, always tapping and poking the images and the data forward. Everywhere I go now it’s people shuffling about with their heads tilted down and scanning, scanning, scanning their phones for the latest tidbit or section from the collective dream field.
The dream bubble most liberals and Democrats floated within depicted a new world, with the first female president and all that was wonderful with a Clintonian dynasty redux. And the dream bubble of the GOP and its advocates was, of course, completely polarized from the other. The dynamism of life is continually oscillating and pulling the rug out from us — it just burns more when we’re the particular group experiencing the yanking. The collective dream field of the two factions never allowed for intersection or integration — the victor of this malfunction was Trump. And so here we are.
• A good way to actually integrate your experience of the past week is to view the entire event as a happening within a dream narrative. Imagine you went to bed and had this particular dream. What does it tell you about yourself? I don’t mean this to be a navel-gazing experiment, but an actual process of gaining insight to shadow parts of the psyche. Why? Because most of that regressed material is usually projected out onto what is perceived as the enemy or the tyrant or the monster or ogre — and, wow, with The Donald, we seem to be getting the entire package of horrors. Or are we?
What if our projections actually feed into the monstrous narrative that we’re terrified of? What if like Dave Chappelle offered in his opening monolouge on SNL, we gave Trump a chance, wished him luck and waited a bit to see if he can do a good job? How hubristic is it to assume we know exactly what’s to come (and many of us are acting that way)? It’s sort of embarassing, especially after what you’d think would be the humbling aftereffects of the election.
What if you settled into the notion that Trump is a human being like you are, with a heart, and longings, and wishes — a complex psychological history that feeds into his fear of being a failure and doing a bad job? Can’t we all relate to these qualities? What would happen I wonder if we each held this upcoming period in abeyance, supported by good wishes? I’ve been playing with this notion when I wake up in the morning and feel as tho someone has stomped on my head. It’s an interesting experiment in thought projection. Play around with it.
• “Life happens too fast for you ever to think about it. If you could just persuade people of this, but they insist on amassing information.” — Kurt Vonnegut
Here’s a ‘real’ world issue: The endless glut of news and opinion that’s vomited out of computer monitors worldwide has eroded our ability to think for ourselves.
To attempt to manage and metabolize the spew of data, updates, breaking stories, scandals, Wiki dumps, investigative exposes isn’t humanly possible. In fact, it’s fucking crazy-making.
Worse is the inability to know what is factual and what is fiction. This later predicament has grown exponentially throughout the year. And social media is the main culprit.
Forty-four percent of Americans get their news from Facebook, according to the Pew Research Center, filling a void left by the declining ranks of newspapers. By comparison, only 2 in 10 U.S. adults get news from print newspapers today. Facebook vets nothing and Mark Zuckerberg is groaningly disingenuous when he said: “Voters make decisions based on their lived experience.” Right, Mark. And many people are actually living their online life locked completely within Facebook’s echo chamber and gated community.
• Something I’ve suggested to a lot of friends and folks writing to me since Election Day: Round up a copy of the Masterpiece Theater miniseries I Claudius. (Or search for the production on Youtube, I think the entire series is posted up there.)
Situations like the ascendancy of Donald Trump have occurred since the dawn of time, in various permutations — though the 1976 mini-series based on Robert Graves‘s book, gives you a decidedly Western version of the wild ruptures within politics: The backroom games, shadow government, the Mafia-like forces that corrupt and poison, the descent of greatness and ascent of madness.
Much of this has to do with what Nietzsche wrote: “Insanity in individuals is something rare — but in groups, parties, nations and epochs, it is the rule.” The point being, grasping the concept that when it comes to mobs of people very little ever changes. Individuals have opportunities to evolve, but socio-cultural evolution is glacial at best. I Claudius demonstrates that ‘interesting times’ are always happening. Yes, some phases are more devastating than others, but always this predicament haunts human beings attempting to govern themselves. We are incredibly slow learners. We need to face that. Read more
Going over my notes today for the chapter I’m finishing up on debunking the notion that the Zodiac is something that floats around out in space and somehow corresponds to the equatorial division of the earth’s surface into twelve pie pieces, I came across notes I’m incorporating from the late, great David Roell — who I borrowed heavily from for this chapter (namely his proposition regarding an earth-based Zodiac).
After detailing in pointed detail his thesis, David anticipates the blowback and his Aquarian brain darts over and assumes a defensive posture against science itself. It was exchanges like this with him that always confirmed my sense that he was a curmudgeonly genius:
“None of this will satisfy science, which will remain hostile to astrology by reason of its very existence. Science, which admits of no external limits (“we alone know what is true and what is false”) is in fact highly sensitive to overall social mores. In racist societies, science finds justification for racism, up to and including sterilization and euthanasia. In materialistic societies, science finds justification for materialism. In warlike societies, science builds bombs. In unequal societies, science justifies inequality.
Every society has the science it deserves. In every society, science, believing itself to be absolute, attacks whatever would limit its power and authority, without regard for any other factor. Hence its disdain for religion and astrology. Science is nuclear weapons, created, like the ghastly Holocaust, simply because it could be done, without regard for moral consequences.
Without external, guiding principles, science is Eve’s apple (from the Tree of Knowledge), sent to seduce Adam. Astrology can be a guiding principle. So can religious belief. Since both submit to higher authority, for better or worse. “Higher Authority” is not “God,” so much as the totality of creation that is vastly more complex than we can ever know. Hence the brilliance of astrology’s original concept, that of elements and energies, which can be applied universally.
Astrology is the study of the Earth. How the Earth relates to the Sun, Moon and planets, and what that means to the creatures that crawl on its surface. Astrology is the one fundamental science, surpassing all others.”
We are each bookended between our star, the Sun and the planet Saturn. This defines our narrative.
Another way of putting this would be to say: All of us are stretched between a looping tether that links our father and our mother and weaves from this relationship our personal history, a history that defines and — ultimately — limits our life — traps us into the grid of quotidian reality.
How we experienced the relationship with both parents is indicated by the position of the Sun and Saturn in the natal chart. Not just as symbolic markers, but as actual components in a personal and spiritualized form of alchemy. Meaning real substance, essential elements of spirit are interwoven into an entity and identity that can then be considered a human being. A ‘you’. The solar essence is not simply a metaphorical notion. Nor is the Saturnine association with form and substance, it’s the actual skin and bones that encapsulate being a living creature.
If the Sun at your birth was in a fire sign and Saturn in a water sign then fire and water qualities — the spiritual and imaginal realm predominate your narrative. Your innate ability to inspire, enthuse and innovate is tethered to the imagination and how your imagination can create the best holding and support to sustain your aims.
Your first experience of the solar would be through your father’s fiery nature. The Saturnine would be from your maternal lineage. This is a simplified explanation, but it helps us to start to suss out how the underpinnings of the connection and expression of the solar (Sun) in the human (Saturn) is experienced. Read more
This is a quote from the author Tom Cheetham, a scholarly expert when it comes to interpreting the works of Henry Corbin, the renowned philosopher and professor of Islamic Studies (1903-1978). Corbin was responsible for redirecting the study of Islamic philosophy, transforming erstwhile ideas about Islam into a rich panoply of poetry and esoteric vision.
Reading Cheetham (which is infinitely easier than reading Corbin) is an exercise in acquainting yourself with astrology’s deepest truths: The planets, the Sun and the Moon are living beings.
“This limitless cosmos is full of Presences, full of Persons — full of angels.
We have to discard all our trivialized and anthropocentric conceptions of the nature of such beings. They are personified metaphysical presences, the movers of the worlds, and they provide the connection between ourselves and divinity.
There is no question of anthropomorphism. The personality of these beings is not derived from ours; ours is only a dim reflection of theirs.
The hermeneutic ability of the creative Imagination to transmute all things into symbols destroys the distinction between psychology and cosmology and unites them in a psycho-cosmology in which Creator and creature participate not as opposing terms with an unbridgeable gulf separating them, but as complementary poles of a divine drama.
‘The personal God [Corbin writes] is . . . encountered at the end of a Quest (as of that for the Holy Grail).’ The endpoint of this search is not an idol, not a thing at all, and therefore not an end but a beginning … the Emptiness, the Unknown, and the Unknowable into which one falls upward in an unending series of theophanies.”
Astrology is born of humankind’s relationship to nature, or put another way, astrology is an extension, within the human, of the angelic of which men and women have an opportunity to play an active role through conscious awareness of Being.
Conditions of Being or Presence are not difficult to grasp. Attention, an active force of awareness that we each possess, has the ability to guide and focus our inquiry through the relational qualities inherent in Presence.
Presence is described as such by Samer Akkach in the book Cosmology and Architecture in Premodern Islam:
“The notion of presence refers to the complex web of physical, mental, and spiritual relationships a being spawns by its very existence and the influences it exerts through this web of connectedness. A thing is perceived to have a presence insofar as it impacts other presences, influences their course of existence, and becomes part of their world. In other words, it is not the mere existence of the thing that matters but rather its level of impact and domain of influence. This is what makes it effectively present.”
For more inquiry on this thread see the following.
The three water signs of the zodiac are associated with the world of the imaginal and the imagination. In Plato’s dialogue Timaeus, he speaks of that out of which all things have generated: the nurse, the receptacle “that we may liken to a mother” or a womb “that partakes of the intelligible [but] is yet most incomprehensible.”
Austrian philosopher Ivan Illich comments: “In these delightful lines Plato still speaks of the image-pregnant stuff of the dreams and imagination … as one who still has the experience of in precategorical, “founded” space.” This describes quite well the nascent, creative realm of the three water signs.
This is a peculiar realm, this world that Cancer, Scorpio and Pisces access. The imaginal imparts to the water triad qualities like intuitive prescience, sometimes maddening irrationality (“I dunno, it just doesn’t feel right to me, I can’t explain why.”) Also visions and unfounded insights. All reinforced with the conviction that the imaginary realm is more substantial, more vital than pre-Cartesian quotidian reality.
But this isn’t a post about traditional associations with the water triad, I’m just teasing that element forward to get you thinking about your own relationship to imagination and that receptacle “that we may liken to a mother” or a womb “that partakes of the intelligible [but] is yet most incomprehensible.”
Primarily, I want to talk about the water realm because our distance from it explains much about our obsession with computers and screens and how screens act as mirrors. Through technology, we attempt to crawl our way back into an experience of inner space (think of this space as the place you occupied before your father’s sperm collided with your mother’s egg) and regain sustenance from the type of silence that is both inchoate and buzzing. The Voice of Silence.
I think this explains our culture’s preoccupation and sometimes addiction with screens. Screens that deliver images wholesale — without any investment on your part in their creation — which robs you of the mysterious middle ground you must pass through to create — to bring forth any sort of creation from the realm of the imaginal. Never any easy process to engage with.
As Tom Cheetham notes in his book on Henry Corbin‘s cosmology, The World Turned Inside Out, we are all starving for the imaginal and the realms of the Imagination.
When the Sufis talk about Imagination they are not referring to it as the fantastical or fanciful. Imagination, within their cosmology, is an actual mode of perception. This is an important distinction to grasp.
In our typical reductionist, mechanistic world we seem to think if we can just see enough images, gather enough access to experience the Imaginal whenever we want — at our beck and call via an Internet application or bit of software that generates virtual reality, we can experience the actual space that is part and parcel the arrival of the imaginary.
You need to read that paragraph above again, to make the right connection. That felt condition, that space from which the first intimations of concepts or images arise, is a condition vitally important to the well-being of the soul.
We require a sense of inner space, via our relationship to Presence, to enable the soul to breathe, to contact the imaginal realm, to see how the conceptual world we live in is simply a shell that overlays and protects a richer, larger experience of life. The dynamic realm that exists free of concepts and the conceptual
The concepts of time and space confine us. To maneuver about within the world we use time and space to demarcate and define. But in doing so we become so acclimated to this lens of viewing reality that we forget the timeless — the unbounded freedom that Presence imparts. The term Presence is used a lot in spiritual writing, losing much of its direct transmission through misinterpretation. Whereas Presence is easily identifiable. It’s a condition of being that requires no faith or belief in any particular dogma or doctrine. Keep it simple. Sense yourself as you are reading this sentence. And that awareness is Presence.
But we can not do this by just collecting and stuffing our minds with images, this is akin to partaking of a giant gourmet meal but without any engagement with the process of collecting the ingredients and the recipes and the cooking that brings the meal to our table. In other words, we can’t sense the freedom of the space that the pre-imaginal realm connotes by simply cramming ourselves with more and more images, concepts, sensations and information.
This starvation for the space that accompanies the imagination and the imaginal shows up in our drive towards the Future and towards the New World.
As Cheenahm explains, “…whether that is America, the Moon, or the virtual realities of the Internet. We can never after such a loss have enough space. In our drive to recover the spaces of the Imagination, we have taken refuge in the Image. Television, movies, video screens in every classroom, magazines, billboards — the world is full of Images, all coming from the Outside, according to someone else’s agenda. They are immeasurably powerful.
The Free Market has known that for a long time, but this is precisely the opposite of that Interiorization of the world that is the goal of gnosis. It is in fact, the latest, perhaps the last, step in the exteriorization and total objectification of the soul. We are driven by it by a kind of perverse necessity: the more we need space for the things of the soul, the more we seek images to fill the space that we no longer create for ourselves.
And yet fewer and fewer of us know the source of this panic or where to turn in response. And so we continue to search for new disciplines of the imagination and are caught by each in turn, disoriented and confused in a world that will not cohere.”