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;-)

Angels & Demons: Duality & Paranormal Phenomena

One of the best commenters in blogland, my friend Xdell at the Xspot , left a comment under the previous article that gave me the idea for the direction this series should go next. This is with regard to where paranormal phenomena come from, and how, and why they manifest as they do. Of course, there may not be much more than theorizing here, but I think we may be able to see some surprising patterns develop.

Here is one idea that I hope people who read this blog will at least entertain, even if they end up not agreeing completely, or at all with it. The more I have studied paranormal phenomena/Fortean phenomena over the years, the more convinced I have become that almost all-if not every one of them are produced by (a) human consciousness interacting with matter. (b) human consciousness interacting with non-human consciousness. (c) human consciousness interacting with both matter and non-human intelligence. Another way of saying this is that I think most, if not all, of these phenomena live through us. I also wonder if the human race is just as dependent on these other beings and levels of existence.

Here might-notice I said "might"-be some examples of a, b, and c above. Many of these phenomena may "overlap" categories: (a) noisy ghosts "poltergeists", crop circles, synchronicities, BVM (Blessed Virgin Mary) sightings, UFO sightings. (b) NDEs (near death experiences), channeling (Jane Roberts with the "Seth" material for instance), automatic writing. (c) UFO trace evidence cases and contact with UFO "aliens," encounters with elementals, gnomes, fairies etc, and trace evidence left behind from these encounters (fairy rings, missing time etc. -very similar to modern UFO reports quite often), cattle mutilations, "intelligent" hauntings, crop circles.

As you can see, these examples are by no means a complete list. When dealing with paranormal/Fortean phenomena I don't think there will ever be an end to the "list." I mentioned that some of these phenomena would straddle categories-this is due to the way one looks at them. Crop circles, for instance, could they be caused by some natural, but as yet unexplained process? Could they be caused by human consciousness interacting in some way with physical matter? Or could they be caused by some non-human intelligence interacting with matter and human intelligence?

The reason I am not giving a "d" category of non-human intelligences only interacting with matter is that I am thinking that the very fact we humans observe a certain phenomenon-crop circles-for instance-means that we are in some way interacting with the phenomenon by simply just noticing it and trying to explain it. Some might consider this "cheating", but I think the reason I am doing this will become more evident as this series progresses.

I would also like to use Huston Smith's ideas about the "Primordial Tradition" from his book Forgotten Truth to represent the 4 levels of reality I will refer to in this series. In this book, Smith talks about the Great Chain of Being and how it begins with the Infinite level of Spirit (God Unmanifest, Godhead) and proceeds down, or "devolves" to the Terrestrial level (Body, physical reality). This can also be thought of as "devolution" from Absolute Unity, Infinity, Eternity, and Truth down to the state of Duality, Finiteness, Temporality, and Falsehood.

The very highest level of reality is the Noetic Absolute. This is the realm of the Godhead, Spirit, and the Infinite Source of all Creation. This level is the Alpha and the Omega of all existence. It is beyond human language to describe-this level of Spirit must be experienced to know it. It is also somewhat paradoxical, as it is beyond all form, but is "pregnant" with every form of existence.

The next level "down" is the level of the soul: God Manifest. Huston Smith calls this the Celestial plane. This is the plane of the knowable aspects of God. It is also the plane of the archetypes or "first forms." I believe many paranormal events have their origin at this level of reality.

The next level "down" is what Huston Smith refers to as the Intermediate level of existence. This is the level of the world in all its invisible aspects: Mind and the Vital Principle. This would also be the "astral" plane and the "Imaginal" level of reality. I think that quantity-wise, if not quality-wise, most forms of paranormal phenomena and experience originate with human minds/imaginations interacting with this Intermediate or Imaginal level of existence.

The final level is the most self-explanatory. This is what Smith calls the Terrestrial level, and is simply the level of our physical reality here on Earth. There is a "mirroring" of all of these levels of reality in human beings: Spirit= the level of the Infinite; Soul= the Celestial/Archetypal level; Mind= the Intermediate/Imaginal/Astral level; Body=the Terrestrial level. All these levels of reality are accessible to human beings-the only thing is not many experience the Celestial and Infinite levels.

I will close this post with a wonderful bit from Patrick Harpur's Daimonic Reality (pg. 35) that explains some more about the where and why of the beings (daimons) that inhabit these other levels of reality: "Daimons were essential to the Gnostic-Hermetic-Neoplatonic tradition of philosophy-which was more like psychology (in the Jungian sense) or a mystical discipline than the logical excercises that philosophy became. But the daimons of myth evolved into a sort more suited to these philosophies, whether angels, souls, archons, thrones, or powers- many of which later infiltrated Christianity. Ever flexible, the daimons changed their shape to suit the times, even becoming abstractions when necessary (the Neoplatonic henads for example) but preferring if possible to remain personified...Never quite divine nor quite human, the daimons erupted out of the Soul of the World. They were neither spiritual nor physical, but both. Neither were they, as Jung discovered, wholly inner nor wholly outer, but both." To be continued...

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!