Cosmos And Psyche Quotes

Beware! Balance rules the cosmos. It is not concerned with good or bad. You can be struck by misfortune and be buried in grief if that is what it takes to restore the imbalance you have wrought unto the world.

The very nature of the objective universe turns any spiritual faith and ideals into courageous acts of subjectivity, constantly vulnerable to intellectual negation.

And if this disenchanted vision were elevated to the status of being the only legitimate vision of the nature of the cosmos upheld by an entire civilization, what an incalculable loss, an impoverishment, a tragic deformation, a grief, would ultimately be suffered by both knower and known.

However, every advance in our knowledge of the cosmos has revealed that we live on a cosmic speck of dust, orbiting a mediocre star in the far suburbs of a common sort of galaxy, among a hundred billion galaxies in the universe. The news of our cosmic unimportance triggers impressive defense mechanisms in the human psyche.

Humanity's "progress of knowledge" and the "evolution of consciousness" have too often been characterized as if our task were simply to ascend a very tall cognitive ladder with graded hierarchical steps that represent successive developmental stages in which we solve increasingly challenging mental riddles, like advanced problems in a graduate exam in biochemistry or logic. But to understand life and the cosmos better, perhaps we are required to transform not only our minds but our hearts. For the whole being, body and soul, mind and spirit, is implicated. Perhaps we must go not only high and far but down and deep. Our world view and cosmology, which defines the context for everything else, is profoundly affected by the degree to which all out faculties–intellectual, imaginative, aesthetic, moral, emotional, somatic, spiritual, relational–enter the process of knowing. How we approach "the other," and how we approach each other, will shape everything, including out own evolving self and the cosmos in which we participate.

our intellectual quest for truth can never be separated from the cultivation of our moral and aesthetic imagination.

These three tools of light, energy, and mass by which the Divine geometer constructs the cosmos and by which the symbolic geometer approximates archetypal patterns are also mirrored in us. What scientists call “light, energy, and mass” are the traditional “spirit, soul, and body” described by Plutarch as nous (divine intellect), psyche (soul), and soma (body).

This relation of the Self to all surrounding nature and even the cosmos probably comes from the fact that the "nuclear atom" of our psyche is somehow woven into the whole world, both outer and inner.

Where Ibn al-Arabi had written for the intellectual, Rumi was summoning all human beings to live beyond themselves, and to transcend the routines of daily life. The Mathnawi celebrated the Sufi lifestyle which can make everyone an indomitable hero of a battle waged perpetually in the cosmos and within the soul. The Mongol invasions had led to a mystical movement, which helped people come to terms with the catastrophe they had experienced at the deeper levels of the psyche, and Rumi was its greatest luminary and exemplar.

Motherhood, I grow to realize in these first months and years, is the experience of everywhere-and-nowhere-ness. It is to be the only answer to a very specific set of physical needs and it is also to be a psyche, a cosmos, an aura through which another being sees, passes, exists.

However, primarily through exploring the phenomenon of synchronicity, Jung was forced to consider the possibility that archetypes are in fact universal, multidimensional ordering factors influencing both psyche and cosmos, mind and matter. In short, Jung was compelled to consider the idea that the archetypes had a metaphysical basis outside of the psyche.

Meanwhile, as this confusion was going on, Malevich hoped that deep within the viewer’s psyche their unconscious mind would get a chance to work its magic. And once it had escaped from its rationalist prison, the unconscious mind would be able to “see” that the artist was presenting the entire cosmos, and all life within it, in his small, square, simple painting.

I believe that the disenchantment of the modern universe is the direct result of a simplistic epistemology and moral posture spectacularly inadequate to the depths, complexity, and grandeur of the cosmos. To assume a priori that the entire universe is ultimately a soulless void within which our multidimensional consciousness is an anomalous accident, and that purpose, meaning, conscious intelligence, moral aspiration, and spiritual depths are solely attributes of the human being, reflects a long-invisible inflation on the part of the modern self. And heroic hubris is still indissolubly linked, as it was in ancient Greek tragedy, to heroic fall.

As the source of meaning and authority relocated from the sky to human feelings, the nature of the entire cosmos changed. The exterior universe – hitherto teeming with gods, muses, fairies and ghouls – became empty space. The interior world – hitherto an insignificant enclave of crude passions – became deep and rich beyond measure. Angels and demons were transformed from real entities roaming the forests and deserts of the world into inner forces within our own psyche. Heaven and hell too ceased to be real places somewhere above the clouds and below the volcanoes, and were instead interpreted as internal mental states. You experience hell every time you ignite the fires of anger and hatred within your heart; and you enjoy heavenly bliss every time you forgive your enemies, repent your own misdeeds and share your wealth with the poor. When Nietzsche declared that God is dead, this is what he meant.

The principle of conscious life is: 'Nihil est in intellectu, quod non prius fuerit in sensu.' But the principle of the unconscious is the autonomy of the psyche itself, reflecting in the play of its images not the world but itself, even though it utilizes the illustrative possibilities offered by the sensible world in order to make its images clear. The sensory datum, however, is not the causa efficiens of this; rather, it is autonomously selected and exploited by the psyche, with the result that the rationality of the cosmos is constantly being violated in the most distressing manner. But the sensible world has an equally devastating effect on the deeper psychic processes when it breaks into them as a causa efficiens. If reason is not to be outraged on the one hand and the creative play of images not violently suppressed on the other, a circumspect and farsighted synthetic procedure is required in order to accomplish the paradoxical union of irreconcilables.

Divination is not mere fortune-telling or superstition. Rather, it is an exceedingly subtle psychological technique whereby the secrets of the unconscious can be discovered, its powers (extrasensory and others) can be made accessible, and guidance for our confused and disordered lives can be obtained. The most important fact to fix in one’s mind is that there is nothing haphazard or accidental in the universe, and that external events—no matter how seemingly trivial—are intimately related to happenings within the human psyche. Thus, if we learn the art of discovering and interpreting the external signs, we may thereby gain access to the world of inward realities in our own souls and in the soul of the cosmos. The magic of Tarot divination is not in the cards but in ourselves. The cards can and do act as instrumentalities whereby the subjective reality within the unconscious becomes able to project a portion of itself into objective existence. Through this projection, a meaningful and useful relationship or a creative dialogue between the subjective and objective sides of our lives may be established, which is a great accomplishment. Thus divi­nation by means of the Tarot may be defined as a practical way in which a bridge is built between the temporal world of physical events, on the one hand, and the timeless world of the archetypes of the collective unconscious, on the other. It may be useful to recall that divination was considered an important part of the cur­riculum of certain mystery schools, not primarily in order to teach how to foretell the future, but in order to construct a psychic mechanism within the initiate whereby a source of guidance and insight might be made accessible to his conscious self.

There is no end to it, no way to measure it. Consciousness is like the cosmos multiplied by the number of people alive in the world (assuming that consciousness dies when we do, and it may not) because each of our minds is a cosmos of its own: unknowable, even to ourselves. Hence the instant appeal of Mandala’s Own Your Unconscious. Who could resist the chance to revisit our memories, the majority of which we’d forgotten so completely that they seemed to belong to someone else? And having done that, who could resist gaining access to the Collective Consciousness for the small price of making our own anonymously searchable? We all went for it on our twenty-first birthday, Mandala’s age of consent, just as prior tech generations went for music sharing and DNA analysis, never fully reckoning, in our excitement over our revelatory new freedom, with what we surrendered by sharing the entirety of our perceptions to the Internet—and thereby to counters, like me. Strict rules govern the use of gray grabs by data gatherers, but there are occasions when I’m obliged, in my professional capacity, to search the psyches of strangers. It’s an eerie sensation

Creationism, though not a science, is of interest to science. Just as a dead frog pinned to a dissecting board is a legitimate object of study (and once done in schools when real science, rather than its sociological shadow, the scientific method, was studied), so Creationism can be pinned down and studied. Instead of the frog’s entrails, we need to study the psychological and cultural viscera of faith’s attack on reason. What drives individuals away from rational investigation? What drives whole groups of individuals to embrace faith, and specifically this peculiar distortion of faith, in place of the intellectual appreciation of the cosmos? How is it that faith can overpower intellect? Maybe it is fear; maybe it is cultural conditioning; maybe it is simple mental laziness; whatever, it is something not particularly admirable in the psyche.

the tricksterlike unpredictable spontaneity of the divine,

Wisdom, like compassion, often seems to require of us that we hold multiple realities in our consciousness at once. This may be the task we must begin to engage if we wish to gain a deeper understanding of the evolution of human consciousness, and the history of the Western mind in particular: to see that long intellectual and spiritual journey, moving through stages of increasing differentiation and complexity, as having brought about both a progressive ascent to autonomy and a tragic fall from unity – and, perhaps, as having prepared the way for a synthesis on a new level. From this perspective, the two paradigms reflect opposite but equally essential aspects of an immense dialectical process, an evolutionary drama that has been unfolding for thousands of years and that now appears to be reaching a critical, perhaps climactic moment of transformation. (p. 14)

Within the time span of a single generation surrounding the year 1500, Leonardo, Michelangelo, and Raphael created their many masterworks of the High Renaissance, revealing the birth of the new human as much in da Vinci's multiform genius and the godlike incarnations of the David and the Sistine Creation of Adam as in the new perspectival objectivity and poietic empowerment of the Renaissance artist; Columbus sailed west and reached America, Vasco da Gama sailed east and reached India, and the Magellan expedition circumnavigated the globe, opening the world forever to itself; Luther posted his theses on the door of the Wittenberg castle church and began the enormous convulsion of Europe and the Western psyche called the Reformation; and Copernicus conceived the heliocentric theory and began the even more momentous Scientific Revolution. From this instant, the human self, the known world, the cosmos, heaven and earth were all radically and irrevocably transformed. All this happened within a period of time briefer than that which has passed since Woodstock and the Moon landing. (p. 4)

When God had completed the creation of the world as a sacred temple of his glory and wisdom, he conceived a desire for one last being whose relation to the whole and to the divine Author would be different from that of every other creature. At this ultimate moment God considered the creation of the human being, who he hoped would come to know and love the beauty, intelligence, and grandeur of the divine work...

The suggestive patterning and often delicate precision of detail in such coincidences notoriously escape the net of objective assessments and experimental tests. Synchronicities seem to constitute a lived reality the experience of which depends deeply on the sensitive perception of context and nature.

Synchronicities strongly suggest that the human mind is not radically separate from the process of nature, and that the interior world of the human psyche and exterior world of the cosmos, are, in fact, intimately related. At the very least, it is true to say that under certain conditions there occurs fluid interpretation of the inner and outer realms, which rules out any absolute division between them.

If we attempt to construct a rational argument for panpsychism from these two fragments, it would go something like this: Material objects—humans, animals, wind, sea, magnets, heavenly bodies—have the power of motion; they move either themselves or surrounding things. The material object we know most intimately—our own body—possesses an energy, called psyche, that accounts for our power. Under the assumption that the world is rational and that humans are not ontologically unique, a reasonable conclusion is that all things with a motive power also possess psyche. And in light of the fact that we live in a connected, unitary cosmos, it is difficult to explain why only certain material objects are ensouled and not others. Therefore, a reasonable conclusion is that all things possess psyche, to a greater or lesser degree. I will call this the Indwelling Powers argument for panpsychism. It is the first of several that we find throughout history.

Plato advanced into domains far vaster and more exotic than merely the pipe-smoke-garlanded realms of university philosophy departments. His ideas shaped countless cultural and intellectual trends: ideas of love, of magic and the occult, of art and imitation, of creativity through the divine frenzy of the “mad poet.” His theories on the structure of the cosmos influenced such pioneers of the Scientific Revolution as Johannes Kepler (who used the Platonic solids described in the Timaeus to determine the number of the planets and their distances from the Sun) and Galileo (who credited Plato with the theory of the common origin of the planets). His theories of the soul have been said to prefigure Sigmund Freud’s understanding of the psyche, while Friedrich Nietzsche argued in The Birth of Tragedy that Plato’s dialogues inspired the novel. Few things in heaven and earth were not dreamt of in Plato’s philosophy.

When you set man against the vastness of the cosmos, the only thing left is humility, a virtue he often discards in the heat of ambition.

In effect, the objective world has been ruled by the Enlightenment, the subjective world by Romanticism.

Thus the arising in us of an archetypal complex can serve as a window to a universe, indeed a door and a pathway, but it can also serve as an enclosing wall, an impermeable boundary and barrier that effectively creates a limit to our universe of possibilities. Only a critical awareness of that potential boundary, and an act of the imagination to transcend it, can open the horizon of our universe. I have found that such an awareness is mediated most effectively by a recognition of the dominant archetypal complexes and dynamics of a given time, whether for an individual or an entire civilization, and that this recognition is extraordinarily enhanced by a knowledge of what planets are in alignment at what time and for how long, an informed understanding of which can provide a crucial, irreplaceable perspective on the shifting archetypal dynamics of life.

Astrology,” he stated, “represents the sum of all the psychological knowledge of antiquity.