Angels & Demons: Duality & Paranormal Phenomena

I mentioned the Neoplatonists in earlier articles. The Neoplatonists believed in the concept of a world-soul, which they also also acquired from Plato. They called this the Anima Mundi. This world-soul or Anima Mundi was the realm from which emerged the gods and daimons. The Anima Mundi is also equal to Dr. Carl Jung's collective unconscious and I also believe it is Dr. Huston Smith's Intermediate Plane or Dr. Henry Corbin's Imaginal Realm.

The Soul of the World, collective unconscious, or Imaginal Realm-whatever noun we choose to identify this magical place with-cannot be known directly. The daimons, myths, and gods that emanate from this realm are, in a sense, metaphors for one another. It is also useful, I believe, to imagine the Anima Mundi/Imaginal Realm as the beautiful, calm reflective surface of a crystal-clear mountain lake on an enchanting Autumn night. Using this imagery, picture that the images on the surface of our lake are actually empty-or not "really" on the lake-but the surface of our magical lake can reflect everything. Then I think we have a good metaphor/analogy for Jung's collective unconscious/Anima Mundi/Imaginal Realm.

In other words the gods, daimons, and myths of the Imaginal Realm are not in the Imaginal Realm etc.--they are the Imaginal Realm etc. One thing that using the placid surface of a lake for our analogy to the Imaginal Realm that may give a false impression of this place is the sense of calm and serenity it gives. In fact, it is a dynamic, tempestuous place that constantly branches into "our" world-its tendrils leaping into the physical plane, the mental plane (our thoughts/imagination) and our psycholgical complexes and dreams.

The philosophy of alchemy gives us one of the most refined embodiments of the Anima Mundi. Mercury (Mercurius) personified a dynamic, living spirit in the physical matter and also the unconscious itself. "The mythical figure of Proteus, a favorite image of the Renaissance, represented a combination of the sea image and the personification: as daimonic offspring of the sea-god Poseidon. Proteus is the shape-changer par excellence-always himself, yet always appearing as something else."

"When Jung spoke of images, he referred especially of course to those archetypal images we encounter as daimons and gods. We must not be misled by the word "images" into thinking of them as somehow unreal. We should, on the contrary, approach them as Jung approached daimons like his Philemon-"as if they were real people" to whom he "listened attentively." He did not, we notice, treat them as literally real, as we (mistakenly) treat hallucinations or (correctly) treat people in the street...He treated them as metaphorical beings, as if they were real people. And it is this metaphorical reality, as (if not more so than) literal reality-as real as Philemon-that he called psychic reality." Daimonic Reality, Patrick Harpur, pp. 47-48.

There are two benefits for thinking of the Anima Mundi instead of the collective unconscious as the prime metaphor for daimonic reality. The first is that the Anima Mundi evokes the notion of the soul, with all of its religious and mystical implications as opposed to psyche which has been denuded of these connections by almost everyone except Jung and a handful of other thinkers. The second benefit is that the Amima Mundi suggests a plane of being that is as much "out there" as it is "within us," as opposed to how the "unconscious" part of the collective unconscious suggests as area of being that can be reduced to psychological factors.

W.B. Yeats wrote: "If all our mental images no less than apparitions (and I see no reason to distinguish), are forms existing in the general vehicle of Anima Mundi, and mirrored in our particular vehicle, many crooked things are made straight." From the human standpoint, the soul is a microcosm which is also composed of a deep, abstruse collective level or world-soul where all of the separate, individual souls meet. From the world-soul/Anima Mundi's point of view it is a macrocosm, a complete impersonal world which has the ability to paradoxically be made known in a personal manner (duality again--microcosm/macrocos, personal/impersonal) as individual human souls. Jung realized that the deeper we dig into our souls, the unconscious unfolds-turning inside out: "At bottom the psyche is simply the world."

The word "animism" is used, by and large, in a derogatory manner by Western society towards traditional societies-all of which, even if they don't have an intellection for it, perceive Anima Mundi. This is because Western culture, long ago, denied any sense of anima in Nature thus taking soul out of it and debased Nature to dead matter reacting in accordance with sterile mechanical laws. To cultures which are animistic, Nature reveals herself in all her glory as thourougly daimon-haunted. These people recognize the sylphs of the air, the genii of forest and mountain, numina of trees and streams etc. The amazing variety of daimons associated with certain places also have their opposite numbers in places of habitation, such as ancestral spirits and the "kinder and gentler" household gods. To people in animistic cultures no part of mundane reality is without the sacralization of everyday living or without a daimon who has to be awarded its share unless one wants to invite misfortune and mishap into their lives.

Daimons also love to inhabit areas such as sacred graves, stone circles, tumuli, and holy wells. Perhaps the lights seen hovering over crop circles and tumuli (among other sacred sites), are analogous in some way to "modern" UFOs that are spotted over power generating stations, nuclear reactors, military bases and reservoirs. If this is the case we would have dualities with the ancient and modern: ghost/fairy lights (ancient) hovering over stone circles/tumuli (ancient). UFOs (modern) hovering over military bases/nuclear reactors (modern). The military bases, nuclear reactors and the like would play the part of our modern "sacred" technological sites which we worship, as animistic cultures worship at stone circles or sacred graves and the like.

Geographical locations where a high number of UFOs are seen are called "windows." Other Fortean phenomena also seem to favor certain locations or "windows" on occasion. A window is certainly a good name to describe an area where there is more permeability between daimonic and ordinary reality--the "daimonic" and "ordinary" being perhaps another duality that is essentially the flip sides of the same coin.

Daimons are famous for haunting "boundary" areas. The anthropolist Victor Turner called them liminal ("threshold") zones. These liminal zones and the daimons that haunt them occur in a wide variety of areas physical and mental-many of which can be thought of in the form of dualities: consciouness/unconsciousness, day/night, old/new (example: at the turn of the year) etc. Other liminal zones that daimons favor are crossroads, bridges, the bases of mountains, and shores. Mobile home parks and caravan sites are frequented by strange beings, UFOs and other Fortean phenomena more often than other areas where people make their homes-especially considering their usually smaller size. Could this be because they are often located in liminal (boundary/threshold) zones between city and country? Perhaps also because these areas are "home" and yet "not- home" to so many people? Could these examples also be yet more evidence of duality?--city/country, home/not- home? Whatever one thinks of the duality issue-one thing can be said for certain with regard to these quirky places: Many people know of a magical, enchanted place whether it is largely known or private where our so-called "laws" of space and time, matter and causality appear to be undermined; and for a time-usually brief we catch a glimpse of a hidden order of things.

Angels & Demons: Duality & Paranormal Phenomena

I think the daimons and the realities from where they have their origin have always been with humanity and quite possibly precede us. Plato and the people who arrived on the scene after him and tried to preserve (and expand on) his teachings have left us some of their thoughts about the daimonic/magical aspect of reality. In the Timaeus, Plato thought of the individual daimon as the element of pure reason in man-a kind of intelligent and wise spirit rudder to steer the ship of one's soul by. The philosophers we call Neoplatonists (they would have thought of themselves as Platonists) expanded on Plato's ideas about reality and daimons.

Wikipedia: "The philosophers called Neoplatonists did not found a school as much as attempt to preserve the teachings of Plato...The concept of the One was not as clearly defined in Plato's Timaeus (the good above the demiurge) as it later was by Plotinus' Enneads: however the passage in Plato's Republic (509c) in which the Sun is said to symbolize The Good (or the One) can be seen as ample justification for the late Platonist's view of the One-for here Plato calls The Good, "beyond essence," especially when this is placed alongside the range of attributes denied of the One in the Parmenides. The afterlife Socrates defines in Phaedo is also different from the afterlife of the person or soul in the Enneads. The soul returns to the Monad or One in Plotinus' works. This is the highest goal of existence, reflected in the process of henosis. In both the Enneads and Phaedo there are different afterlives: one could be reincarnated, one could receive punishment, or one could to to Hades to be with the heroes of old. This last one for Socrates was the highest ideal afterlife. This is in contrast to Neoplatonism's ideal afterlife of returning to the One or Monad. However, what is said in the Phaedrus (248c-249d) reconciles these two apparently conflicting views: for Socrates in this dialogue shows that a movement from life to life (including periods in Hades) is part of a much greater cycle that culminates in perfection and a divine life."

Plotinus is a very important person in Neoplatonism. Even though his teacher, Ammonius Saccas, was said to have founded Neoplatonism, it is Plotinus' Enneads that are the primary and classical document of Neoplatonism. To Plotinus, the individual daimon wasn't anthropomorphic, but instead, a living psychological principle that dwells within us and is transcendent to us. Here Plotinus appears to be in agreement with Dr. Carl Jung's later work-that there are beings (daimons), archetypes and a psyche beyond ourselves. Here is a bit of what Jung thought about his own personal daimon Philemon: "Philemon brought home to me the critical insight that there are things in the psyche which I do not produce, but which have their own life...I held conversations with him and he said things which I had not consciously thought...He said I treated thoughts as if I generate them myself but in his view thoughts were like animals in the forest, or people in the room...It was he who taught me psychic objectivity, the reality of the psyche." Dr. Carl Jung, Memories, Dreams, Reflections, pp.208-209.

The Syrian Neoplatonist Iamblichus (d. 326 AD) also added greatly to the study of daimons, in fact, modern investigators of the paranormal could learn a lot from the distinctions he makes between "phasmata." "For instance, while phasmata of archangels are both "terrible and mild," their images "full of supernatural light," the phasmata of daimons are "various and dreadful." They appear at different times...in a different form, and appear at one time great, but at another small, yet are still recognized to be the phasmata of daemons." As we have seen, this could equally well describe their personifications. Their "operations" interestingly, "appear to be more rapid than they are in reality" (an observation which might be borne in mind by ufologists)." Patrick Harpur, Daimonic Reality, p.39.

Personal daimons, for the most part, prefer two different guises to appear in. They can manifest as glowing orbs of light or take on an angelic/wise-man/woman countenance. Napoleon's daimon both counseled and protected him--it could also be seen by him as a shining sphere, which he called his star, or would visit him as a dwarf dressed in red that would warn him of danger. I agree with Patrick Harpur that the two forms are different manifestations of each other--a duality--the star as an astral guide and a red-bedecked dwarf that warns to stay out of harm's way. The reports of personal daimons/guardian angels/spirit guides are hardly the only paranormal phenomena where the same principle seems to be at work, but taking on different forms that can often be looked at from the perspective of duality--one paranormal coin with two different faces, as I hope to show in upcoming posts. The second image is a drawing Carl Jung did himself of "Philemon."

All the best to anyone stopping by! Oh- that first image- that is a pic of me with my trusty dragon - his name is Mucho Caliente Breath;-)

Carl Jung, UFOs & Daimonic Reality

In Patrick Harpur's book, Daimonic Reality: A Field Guide to the Otherworld, he talks about many things similar to Jung's collective unconscious and Harpur's own notion of the slippery world of daimonic reality. My understanding after reading most of this wonderful book is that Harpur doesn't think we will every be able to describe many aspects of this other world that includes fairies (not my brand of them:), creatures like Bigfoot and the Loch Ness Monster among many other cryptozoological wonders, spirits, gnomes, trolls, UFOs and their "occupants" and other types of paranormal experience. He doesn't think we will ever be able to put these experiences on some great balance sheet because we try to literalize them. From page 48 in Harpur's book here is a quote that I hope will go some way towards explaining the concept of literalizing something: "When Jung spoke of images, he referred especially of course to those archetypal images we encounter as daimons and gods. We must not be misled by the word "images" into thinking of them as somehow unreal. We should, on the contrary, approach them as Jung approached daimons like his Philemon--"as if they were real people" to whom he "listened attentively." He did not, we notice, treat them as literally real, as we (mistakenly) treat hallucinations or (correctly) treat people in the street. He did not treat them as "extraterrestrials." Nor did he treat them as parts of himself, illusions or mere projections. He treated them as metaphorical beings, as if they were real people. And it is this metaphorical reality, as real as (if not more so than) literal reality--as real as Philemon--that he called psychic reality. In order to remove the taint of subjectivity which popularly attaches to the word "psychic," I shall call it daimonic reality."

Then on pages 13 and 14 of Daimonic Reality, Harpur goes on to say: "If Jung described the unconcious in terms of strata or levels, this was only a manner of speaking. The unconscious cannot be described in itself; it can only be represented by metaphors. It does not divide neatly into levels, for instance. Rather it is oceanic, shifting, seething, constantly in flux. Indeed, the ocean was a favorite metaphor of Jung's according to which consciousness is, of course, only a small island rising out of, and surrounded by, the vast unconcious fluidity."

"The content of the unconscious is a sea of images. These are usually, but not exclusively, visual--they can be abstractions, patterns, ideas, inspirations and even moods. The images of the collective unconscious are representations of what Jung called archetypes. This was not a new idea--it goes back to Plato, who postulated an ideal world of forms, of which everything in this world is merely a copy--but it was a new idea in psychology. The archetypes are paradoxical. They cannot be known in themselves, but they can be known indirectly through their images. They are, by definition, impersonal but they can manifest personally. For example, the archetype which lies, so to speak, nearest the surface is called the shadow. At a personal level, it embodies our inferior side, all our repressed traits. It might appear in dreams and fantasies, therefore, as a dark twin or a despised acquaintance or an idiot half-brother. At the same time, our personal shadows are rooted in an impersonal collective shadow, the archetype of evil, such as the Christian Devil represents."

And finally from Harpur's Daimonic Reality on pages 14 and 15: "The archetype which most concerns us is the one Jung called the self. It is the goal of all psychic life, all personal development, which he called individuation. This process forms the major task of our lives, in the course of which we are supposed to make conscious, as far as possible, the contents of our unconscious--for instance, by withdrawing our projections onto the world. The result is an expansion of personality and, finally, a state of wholeness which embraces even the dark and contradictory sides of ourselves. The self archetype is foreshadowed in the image of the Wise Old Man and consummated in his mystic marriage with the anima. But such personifications are not the only images of the self. They also occur in abstract form, most notably in circular patterns, often divided into four, which oriental religions have long understood and called mandalas. Such images can occur spontaneously near the beginning of the individuation process, or at a crisis in our psychic lives, as a guide to and token of the final goal. Jung believed that "flying saucers" were like mandalas; that UFOs, in other words, are projections of the collective unconscious. (However, I shall have more, and critical, things to say about "projection" later on.)"

And indeed, Patrick Harpur will have more to say! I do not think I have read a book that comes anywhere near as close to explaining why paranormal phenomena are so tricky, slippery and prone to exhibit strange but metaphorical and synchronistic behavior--on up to just plain bizarre and utterly nonsensical behavior. I hope to share more of what I have learned and am still learning from this astounding book very soon. The image is of a "Sunflower" mandala. Peace and be well to anyone stopping by!

Prophets and Possession: Carl Jung and Gnosticism

He looked at his own Soul

with a Telescope. What seemed

all irregular, he saw and

shewed to be beautiful

Constellations; and he added

to the consciousness hidden

worlds within worlds.

Coleridge, Notebooks -from the Introduction page to Jung's Memories, Dreams, Reflections

"In such dream wanderings one frequently encounters an old man who is accompanied by a young girl, and examples of such couples are to be found in many mythic tales. Thus, according to Gnostic tradition, Simon Magus went about with a young girl whom he had picked up in a brothel. Her name was Helen, and she was regarded as the reincarnation of the Trojan Helen. Klingsor and Kundry, Lao-Tzu and the dancing girl, likewise belong in this category.

I have mentioned that there was a third figure in my fantasy besides Elijah and Salome: the large black snake. In myths the snake is a frequent counterpart of the hero. There are numerous accounts of their affinity. For example, the hero has eyes like a snake, or after his death he is changed into a snake and revered as such, or the snake is his mother, etc. In my fantasy, therefore, the prescence of the snake is an indication of a hero-myth. Salome is an anima figure. She is blind because she does not see the meaning of things. Elijah is the figure of the wise old prophet and represents the factor of intelligence and knowledge; Salome, the erotic element. One might say that the two figures are personifications of Logos and Eros. But such a definition would be excessively intellectual. It is more meaningful to let the figures be what they were for me at the time-namely, events and experiences.

Soon after this fantasy another figure arose out of the unconscious. He developed out ot the Elijah figure. I called him Philemon. Philemon was a pagan and brought with him an Egypto-Hellenistic atmosphere with a Gnostic coloration. His figure first appeared to me in the following dream.

There was a blue sky like the sea, covered not by clouds but by flat brown clods of earth. It looked as if the clods were breaking apart and the blue water of the sea were becoming visible between them. But the water was the blue sky. Suddenly there appeared from the right a winged being sailing across the sky. I saw it was an old man with the horns of a bull. He held a bunch of four keys, one of which he clutched as if he were about to open a lock. He had the wings of a kingfisher with its characteristic colors.

Since I did not understand this dream image, I painted it in order to impress it upon my memory. During the days when I was occupied with the painting, I found in my garden, by the lake shore, a dead kingfisher! I was thunderstruck, for kingfishers are quite rare in the vicinity of Zurich and I have never since found a dead one. The body was recently dead-at the most, two or three days-and showed no external injuries.

Philemon and other figures of my fantasies brought home to me the crucial insight that there are things in the psyche which I do not produce, but which produce themselves and have their own life. Philemon represented a force which was not myself. In my fantasies I held conversations with him, and he said things which I had not consciously thought. For I observed clearly that it was he who spoke, not I. He said I treated thoughts as if I generated them myself, but in his view thoughts were like animals in the forest, or people in a room, or birds in the air, and added, "If you should see people in a room, you would not think that you made these people, or that you were responsible for them." It was he who taught me psychic objectivity, the reality of the psyche. Through him the distinction was clarified between myself and the object of my thought. He confronted me in an objective manner, and I understood that there is something in me which can say things that I do not know and do not intend, things which may even be directed against me.

Psychologically, Philemon represented superior insight. He was a mysterious figure to me. At times he seemed to me quite real, as if he were a living personality. I went walking up and down the garden with him, and to me he was what Indians call a guru.

Whenever the outlines of a new personification appeared, I felt it almost as a personal defeat. It meant: "Here is something else you didn't know!" Fear crept over me that the succession of such figures might be endless, that I might lose myself in bottomless abysses of ignorance. My ego felt devalued-although the successes I had been having in worldly affairs might have reassured me. In my darkness (horridas nostrae mentis purga tenebras-"cleanse the horrible darknesses of our mind"-the Aurora Consurgens says I could have wished for nothing better than a real, live guru, someone possessing superior knowledge and ability, who would have disentangled for me the involuntary creations of my imagination. This task was undertaken by the figure of Philemon, whom in this respect I had willy-nilly to recognize as my psychagogue. And the fact was that he conveyed to me many an illuminating idea."

Later, Philemon became revitalized by the emergence of yet another figure, whom I called Ka. In ancient Egypt the "king's ka" was his earthly form, the embodied soul. In my fantasy the Ka-soul came from below, out of the earth as if out of a deep shaft. I did a painting of him, showing him in his earth-bound form, as a herm with base of stone and upper part of bronze. High up in the painting appears a kingfisher's wing, and between it and the head of Ka floats a round glowing nebula. Ka's expression has something demonic about it-one might also say, Mephistophelean. In one hand he holds something like a colored pagoda, or a reliquary, and in the other a stylus with which he is working on the reliquary. He is saying, "I am he who buries the gods in gold and gems."

Philemon had a lame foot, but was a winged spirit, whereas ka represented a kind of earth demon. Philemon was a spiritual aspect, or "meaning." Ka, on the other hand, was a spirit like the Anthroparion of Greek alchemy-with which at the time I was still unfamiliar. Ka was he who made everything real, but who also obscured the halcyon spirit, Meaning, or replaced it by beauty, the "eternal reflection.

In time I was able to integrate both figures through the study of alchemy." OK-lets go from Carl Jung back to Philip K. Dick again. I will call him PKD as I did in the last set of posts. PKD's massive intake of drugs no doubt influenced his thinking-and in many ways maybe not for the best. But he was able to almost alchemically transform some of these experiences into his most remarkable writing. PKD's experience of 20 February 1974, when a dental visit and a follow-up medication delivery by a woman wearing a Christian fish symbol-the vesica pisces was the initial experience that seemed to launch him into an incredible mulitverse of time travel, intergalactic and hyperdimensional information being beamed into his mind and a host of other experiences and ideas the led to the novels Radio Free Albemuth, VALIS, The Divine Invasion and The Transmigration of Timothy Archer. PKD believed for awhile that he was living simultaneously in 1970s California and the Roman Empire in the first century A.D. The information he was receiving from somewhere or something seemed to come into his mind through pink light beams. It was PKD's VALIS or Vast Active Living Intelligence System that led him to believe that the timeframe from 70 AD (when the Romans sacked the temple in Jerusalem under Emperor Vespasian) to 1974 was a mass hallucination. This hallucination was a kind of tear in the space-time continuum fabricated by the spiritual forces of darkness. The information from VALIS in the form of pink light beams and the fall of President Richard M. Nixon in that same year -1974 was a signal to PKD that this phony, hallucinatory era of history had finally come to an end and that "real time" or history had begun again.

PKD's Exegesis once again shows the influences of Gnosticism: WE ARE IN THE BLACK IRON PRISON

1) Ignorance (Occlusion) keeps us unaware of this and hence unresisting prisoners.

2) But the Savior (Valis) is here, discorporate; he restores our memory and gives us knowledge of our true situation (1) and nature (4).

3) Our real nature-forgotten but not lost-is that of being fallen or captured bits of the Godhead, whom the Savior restores to the Godhead. His nature-the Saviors-and ours is identical; we are him and he is us.

4) He breaks the power which this world of determinism and suffering has over us.

5) The Creator of this world is irrational and wars against the Savior who camoflages himself and his prescence here. He is an invader.

6) Thus it is a secret that he is here, nor do we recognize the irrationality of this world and its frauds: that it lies to us.

7) We must balk against this world (more specifically against its irrationality) in order to align ourselves with the Savior.

8) It is us and the Savior vs. this irrational world.

9) To a degree, this world is irreal, counterfeit, esp. time.

In these statements is basically a short summary of the Gnostic worldview from millenia ago. The world is a trap, made by the irrational "Creator of this world" to imprison us, the "fallen bits" of the true Godhead. The Savior, who could also be thought of as Christ or VALIS has launched a divine invasion of this defective "irreal" world to help us break free. PKD considered whether the information transmissions were coming from the past, the future, a scientific lab on earth, an alien spacecraft, or his own brain. Here is what PKD decided about the information beamed into his head, written in his Exegesis shortly before his death: "The beam of pink light fired at my head is , I have always believed deep down underneath, not God, but technology, and technology from the future at that." Some authors such as Adam Gorightly and other conspiracy researchers have wondered whether VALIS could have been a telepathic event and perhaps even mind control experimentation. PKD himself had considered this.

One night a month after his first experiences of February 1974 he began to hallucinate "perfectly formed modern abstract paintings" which he later claimed were the works of Picasso, Kandinsky and Klee. A popular 1970 book, Psychic Discoveries Behind the Iron Curtain, caused PKD to write to a Soviet ESP lab to ask if they were beaming images from the famous Hermitage collection in Leningrad (now St. Petersburg). PKD didn't get a reply to this. However, a few years later he found out that the CIA had intercepted not only this letter but others as well. PKD also received information from a female voice he called Aphrodite or the AI (artificial intelligence) Voice. At times he believed this voice to be his anima and other times he thought perhaps it was his dead twin sister. PKD had dreamed that a Russian woman was sending him a letter that would kill him. Some days after this he asked his wife Tessa to open a letter for him. This letter just had a book review with certain words underlined and a return address of a room in a New York hotel. PKD refused to view the letter and asked Tessa to send it to the FBI.

Around this time PKD and Tessa heard the radio in their bedroom emitting songs like "You're No Good" and "You're So Vain" and this would continue to happen even after the radio was unplugged! Tessa had also talked of breaking into the empty house next door and finding strange electronic equipment set up there. In the 1950s PKD would have made a superb UFO contactee and in years afterwards a wonderful abductee. During a trip to Vancouver in 1972 PKD suffered from a two week memory loss. Years after this event he told Tessa that he had been kidnapped by "Mafia-types." These events bore some striking similarities to the reports of the Men-in-Black or MIBs. They had driven PKD around in a black limousine questioning him. PKD had another vision where he encountered 3 grey alien/cyborg creatures who were wrapped up in glass bubbles and surrounded by advanced computer technology that was controlled by Soviet scientists! PKD communicates his views of the universe and reality most lucidly in a 1978 essay entitled "Cosmogony and Cosmology." In this work he talks some about Jacob Boehme, who used a similar term-the Urgrund, or "primoridial ground." Here is a quote from the essay where he cites Jacob Boehme: "This Urgrund has "created" our reality as a sort of mirror image of its maker, so that the maker can obtain an objective standpoint to comprehend itself." PKD calls this "image" or "artifact" and equates it with the Gnostic demiurge. However, "the artifact is unaware that it is an artifact; it is oblivious to the existence of the Urgrund...and imagines itself to be God, the only real God."

There was more to this-but I suppose I will just start another post. I was about to go to Jacques Vallee's Dimensions believe it or not, but I think I may have air conditioner problems-not 100 percent sure yet-but will know for sure by the time I do a virus scan on the puter, and if I am it probably is not a good thing to be running the puter if it is going to get to 90 degrees in here! So I may be offline a few days unless I am somewhere I can access another puter as AC repair charges an arm and a leg for weekend and holiday calls-and this is Memorial Day weekend in the US until Tuesday. Hopefully I am wrong;-) and if I am I will be back tomorrow or later today. I would like to change these images around and add new -or something-so I will just leave images like they are for now. There are two recently added articles/posts below this one. I will try to check this for errors real quick -kind of read it as a rough draft for now until I can get back 100 percent to check through it. Best as always to anyone stopping by-and thanks so much for your thoughtful and intelligent comments! PS-real quick -all of the Carl Jung information is from his book Memories, Dreams Reflections from pages 183 to 185.