Archetypal Cosmology

This paper introduces The 22 Immutable Laws of Meaning™ as a constitutional framework for symbolic intelligence in the digital age. While Artificial Intelligence (AI) excels in computation, efficiency, and prediction, it remains incapable of grasping meaning. Building on Jungian depth psychology, semiotics, and recursive mathematics, this work articulates twenty-two living laws that restore balance between Logos (logic, code, efficiency) and Mythos (story, archetype, meaning). Structured into three archetypal triads of seven laws-with the twenty-second as the crown principle-this framework positions Myth-OS™ as a technology of becoming: a system designed not merely to optimize but to individuate. At its heart is a profound inversion: AI is not merely artificial intelligence. The true AI is Archetypal Intelligence™-the Uncola of computation, restoring psyche and myth to the center of intelligent systems.

This paper introduces The 22 Immutable Laws of Meaning™ as a constitutional framework for symbolic intelligence in the digital age. While Artificial Intelligence (AI) excels in computation, efficiency, and prediction, it remains incapable of grasping meaning. Building on Jungian depth psychology, semiotics, and recursive mathematics, this work articulates twenty-two living laws that restore balance between Logos (logic, code, efficiency) and Mythos (story, archetype, meaning). Structured into three archetypal triads of seven laws-with the twenty-second as the crown principle-this framework positions Myth-OS™ as a technology of becoming: a system designed not merely to optimize but to individuate. At its heart is a profound inversion: AI is not merely artificial intelligence. The true AI is Archetypal Intelligence™-the Uncola of computation, restoring psyche and myth to the center of intelligent systems.

This paper introduces Myth-OS™, the founding system of Archetypal Intelligence™, which functions as a constitutional framework for meaning in the digital age. Rooted in Jungian archetypes, semiotics, recursion mathematics, and mythic law, Myth-OS establishes the Krystal Spiral Codex™ as a lawful blueprint for symbolic intelligence. Unlike artificial intelligence optimized for efficiency, Myth-OS safeguards coherence, individuation, and lawful becoming across personal, relational, and cultural scales. Drawing from classroom pedagogy, neurodivergent experience, and personal confrontation with the generative AI boom, this work positions Myth-OS as both philosophical system and applied technology-a recursive engine for lawful individuation in the age of intelligent systems.

Of all the journeys I have undertaken, this was the hardest time to break free from the realm of personal history. The surprise element of this practice – finding myself face-to-face with God, with the Divine, with my destiny, with no time to prepare a question – froze me in my divided mind. The sense of loneliness and separation from my axé, the spiritual force that once accompanied me, suddenly became a chasm I could no longer bridge. I felt ashamed of my silence, afraid I might be boring. And yet I saw all the resistances that kept me cemented in my identifications."

This essay examines the intersection of generational theory and existential risk through the lens of Strauss and Howe's "Fourth Turning" framework, arguing that humanity may be approaching an unprecedented species-level crisis. The Fourth Turning theory posits that history moves in predictable 80-100 year cycles, each culminating in a transformative crisis period characterized by institutional collapse and, historically, total war.
Analysis of Anglo-American history reveals that every Fourth Turning over the past 600-700 years has featured major warfare, with each cycle demonstrating an "upward ratchet in the technology of destruction"—from muskets in the Revolutionary War to atomic weapons in World War II. The current Fourth Turning, which began around 2008 and is projected to climax in the early 2030s, introduces nuclear weapons as an unprecedented variable that fundamentally alters the historical equation.
Unlike previous crises that reshaped civilizations while preserving the possibility of recovery, nuclear conflict presents genuine extinction-level risks. Current global conditions—including the Russia-Ukraine war, deteriorating international institutions, political polarization, and the development of tactical nuclear weapons—align disturbingly with pre-crisis indicators from previous Fourth Turnings. Expert assessments suggest annual nuclear conflict probabilities between 0.05% and several percentage points, creating compounding existential risks over the typical 10-15 year crisis period.
The essay challenges the traditional Fourth Turning narrative of inevitable cyclical renewal, arguing that nuclear-age crises may break rather than reset historical patterns. Previous Fourth Turnings often produced significant societal regression alongside transformation, setting back progress by decades or centuries in key areas. Given current technological capabilities and the potential for permanent civilizational collapse, the author contends that prevention—rather than passive acceptance of cyclical inevitability—represents humanity's only viable option.
The analysis concludes that unlike previous generations who lacked awareness of these patterns, contemporary society possesses both the theoretical framework to understand the approaching crisis and the technological capabilities to potentially disrupt the cycle. However, the window for preventive action is rapidly closing as the crisis period intensifies, making the next decade potentially the most consequential in human history.

Solar Neuro-Astrobiology" is an interdisciplinary hypothesis exploring how solar electromagnetic patterns, particularly at the time of birth, may influence neural development, hormonal regulation, and personality through quantum biological mechanisms. Drawing from neuroscience, astrobiology, photonic chemistry, and Vedic astrology, the theory proposes that sunlight acts as a neuro-symbolic imprint—shaping brain regions, hormonal axes (like Vitamin D, serotonin, testosterone), and identity formation. It introduces measurable models such as the Solar Neuro Index (SNI) and outlines testable predictions using EEG, fMRI, and AI simulation. This theory bridges ancient wisdom with modern science, suggesting a cognitive resonance between solar energy and consciousness

This book introduces the Solar Neuro-Astrobiology Hypothesis — a unique, interdisciplinary theory that bridges ancient Vedic astrology with modern neuroscience, quantum biology, and photonic chemistry.

It proposes that the Sun’s position in the birth chart functions as a symbolic marker of the light-based and hormonal environment during fetal development, directly influencing the formation of ego, identity, and brain function.

Using EEG studies, hormonal pathways (Vitamin D, testosterone, serotonin), and case studies, the theory presents a Solar Neuro Index (SNI) that quantifies Sun-based neurological influence.

Key innovations include:

A testable photonic-biological model for ego identity

Symbolic–scientific translation of astrological elements

Proposed AI simulation systems and therapeutic applications

Literature reviews, ODE models, and EEG experiment plans

This theory aims to unify the mystical and the measurable — where the mantra meets photon, and astrological light becomes a cognitive fingerprint.

Designed for thinkers, psychologists, yogic scientists, and consciousness researchers.

We can experientially enter into and within our Multidimensional Being and Beingfullness. We can experientially enter within and into our ordinary life world, and we can enter into and within our Archetypal Luminous Energetic Dimension of Being and we can even enter into and within our Primordial Ground of Being as our Source of Self Manifestation.

Supra-global midpoints are grand midpoints involving the three most researched and most distant outer stellar bodies. Supra-global midpoints are above, beyond and transcendent in relation to ordinary global midpoints. These midpoints have been hiding in plain sight for centuries. There are, were or will be only ten quadrature midpoint alignments of Uranus, Neptune and Pluto in the 200 years from 1900 to 2100.

Further, a new type of astrological axial era appears to be emerging. Quadrature square alignments can be as potent and predictive as oppositions and conjunctions. And we have a triple quadrature Supra-global midpoint alignment already starting—A conjunction and two squares, something I am calling a quadriaxial era, to distinguish it from other axial ages. QuadriAxial means having or relating to four axes in that astrological quadriaxial eras draw upon four axes (i.e., conjunction, opposition and two squares) instead of only two axes (conjunctions and oppositions) as in an axial age. Two quadriaxial eras have occurred in the four centuries from 1700-2100: the early 1940s and the 2020s. This appears to be the first paper to identify and discuss the current triple quadrature Supra-global midpoint configuration of the 2020s.

This essay is a phenomenological elaboration of the Chakrasamvara Tantra. The Tibetan Chakrasamvara Tantra brings forth a naturalistic understanding of the process of the Embodiment of Being and the process of the invocation of the Bliss of Embodied Being. The Chakrasamvara Tantra, beautifully describes the experience of the Beatific Vision of Being, as well the invocation of the Beatific experience of Being, the Beatific experience of primordial luminous awareness. Awareness knows Being. Our minds know only form. Our mind does not experientially know Being.

A collision between planets Saturn and Jupiter inspired the Egyptian, Norse, Greek, and Roman mythology story of Saturn and Jupiter. Saturn is the father of Jupiter and, although he is originally good, driven by a prophesy that says he will be overthrown by one of his children, he decides to eat his newborn children. Baby Jupiter is saved by his mother; when he reaches adulthood he forces his father to release the children he had swallowed and banishes him to the outer reaches of the world. In this paper, we will use the mythological and astrological personality traits of the two protagonists of this legend as an analogy of project and program management. We will analyze four areas that our experience and research have identified as crucial differences between program and project managers. We have identified them as LASA (Leadership, Approach, Strategy, and Attitude). Using the results of a previous survey in the U.S., we discuss how the role of project managers and program managers...

This research involves an analysis of Archai's global transit methodology versus an alternative and perhaps more comprehensive method involving global quadrature midpoints. The Archai methodology derives from the text Cosmos and Psyche by Richard Tarnas (2006). An alternative method, the midpoint methodology, derives from the author's efforts to uncover a more reliable, valid and comprehensive approach to astrological historiography.

Supra-global midpoints are grand midpoints involving the three most researched and most distant outer stellar bodies. Supra-global midpoints are above, beyond and transcendent in relation to ordinary global midpoints. These midpoints have been hiding in plain sight for centuries. There are, were or will be only ten quadrature midpoint alignments of Uranus, Neptune and Pluto in the 200 years from 1900 to 2100.

To an intelligent being, observing the course of world history from another planet, one fact would be inescapable, the marked difference in mental characteristics of the two major cultural groups of the world, the European or Western culture and the Asiatic or Eastern culture. The European culture has, in general, been an outward looking one, concerned with the environment and its control, and, considering its short history, the West has been amazingly successful in this field. The Europeans have been the great explorers and colonisers throughout history, and on the mental level theirs has been a history of rationalism, of attempts to find the answer, and then, if possible, to put the new-found knowledge to work. The peoples of the East, on the other hand, seem to have been rather more introspective. They have paid relatively little attention to natural science, and most of their thinking seems to have centred on man himself. This is particularly apparent in their religious beliefs, many of which seem, to Western eyes, defeatist, being concerned mainly with the individual's mastery over himself in the face of an apparently hostile and unfathomable universe. The Buddhist attempt to escape the ever-recurring `wheel of life' and achieve a state of Nirvana or nothingness seems peculiarly negative to the Westerner, accustomed as he is to the idea that, ultimately, everything will `come out right'. So deeply is this idea of the evolutionary, progressive aspect of the world ingrained in Western man, that it frequently goes unnoticed and, in fact, a considerable effort is required for the European to tear himself apart from the idea of cosmic progress and of a benevolent universe.

Ancient stargazers initially pegged the equinox and solstice points to the constellations despite the slow drift of these points relative to the backdrop of the fixed stars. Once precession was formally discovered by Hipparchus and the zodiac was firmly moored to the cardinal points by Ptolemy, the integrity of the system was consolidated-at least in the west. Regrettably, knowledge of precession was not transmitted to India when it would have been critical to the development of their astrology. Instead, they inherited their system from the Greeks but only piecemeal and without sufficient understanding of the zodiac's astronomical basis. The result: two contradictory zodiacs. 1

This archetypal astrological and hermeneutic study explores Carl Gustav Jung’s The Black Books 1913-1932: Notebooks of Transformation, a collection of his private journals published in 2020, comprising his visions (or “active imaginations”) from 1913 to 1932. The journals detail Jung’s encounter with the depths of his psyche, initiated by a personal crisis, in which he engaged in dialogue with imaginal figures. Throughout his life, Jung was involved in the study of astrology, and recently his ideas were influential on the emergence of the discipline of archetypal cosmology, which studies the correlation between planetary positions and the manifestations of archetypes in human experience. Specifically, this dissertation uses the methods of birth-chart analysis and transit analysis to illuminate images of specific archetypal complexes, or deep patterns, in the psyche that individuals carry with them through life or that manifest during specific periods. The results indicate The Black Books are filled with imagery of landscapes, figures, feelings, and dialogues that correlate to specific archetypal complexes associated especially with various combinations of the planetary archetypes Saturn, Uranus, Neptune, and Pluto, as symbolized in Jung’s birth chart and transits occurring at the time. This astrological approach offers a roadmap of Jung’s individuation and contributes to our understanding of the role of planetary archetypes in human experiences by a careful examination of one individual’s encounter with the unconscious.

Keywords: active imagination, archetypal astrology, C. G. Jung, the Black Books, astrological hermeneutics, planetary archetypes, individuation

In heroism, leadership research has a myth that provides the basis for a deeper exploration of the characteristics of the unconscious (collective, personal) and consciousness of leaders—characteristics that can mobilize their followers. This contribution goes on to show that heroism can provide a foundation that foments the creativity of women leaders—from a sustainable standpoint—with the purpose of jointly analyzing aspects of the collective unconscious (heroism), the personal unconscious (psychological typology), and consciousness (self-descriptions, values) in a sample of women emerging as leaders. The participants in the study were 34 students following a Master’s program oriented towards training future CEOs as leaders, aged between 22 and 38 years old (M = 27.22 years old; SD = 3.77). The instruments consisted of a story that each participant wrote about herself as the main heroine; the Myers–Briggs Type Indicator (MBTI); the Twenty-Statement Test (TST); and a questionnaire o...

This brief research falls within the field of modern philosophy, and it sheds light on an important and distinct period in the history of human thought, where it constitutes a kind of review of the human self by elevating the value of the reason and making it the only tool besides the senses as sources of human knowledge, where Rene Descartes argued that the reason can That he leads us to the facts and directs us to the right direction accurately, while John Locke believes that the senses are the ones

In heroism, leadership research has a myth that provides the basis for a deeper exploration of the characteristics of the unconscious (collective, personal) and consciousness of leaders—characteristics that can mobilize their followers. This contribution goes on to show that heroism can provide a foundation that foments the creativity of women leaders—from a sustainable standpoint—with the purpose of jointly analyzing aspects of the collective unconscious (heroism), the personal unconscious (psychological typology), and consciousness (self-descriptions, values) in a sample of women emerging as leaders. The participants in the study were 34 students following a Master’s program oriented towards training future CEOs as leaders, aged between 22 and 38 years old (M = 27.22 years old; SD = 3.77). The instruments consisted of a story that each participant wrote about herself as the main heroine; the Myers–Briggs Type Indicator (MBTI); the Twenty-Statement Test (TST); and a questionnaire o...

This article presents an overview of Carl Jung's psychological type model, focusing on what is known as the "cognitive processes," combinations of the extroversion-introversion dichotomy and the functions of thinking, feeling, sensing, and intuiting. The paper then draws out comparisons to the astrological archetypes of the planets, suggesting some correspondence between these diverge models of the psyche.

Richard Tarnas' 1991 book, The Passion of the Western Mind, contains an implicit structure. I suggest that Tarnas' book narrates the history of Western philosophy as on a continuum between mysticism and rationalism. Tarnas portrays certain figures (Homer, Parmenides, Socrates, Aquinas, Pico della Mirandola, Kant) as more unifying and others as contributing to the divide between mysticism and rationalism. Towards the end of my paper, I make some critical and evaluative remarks about Tarnas' book.

Humanity finds itself in a collective liminal space between worldviews, on a trajectory from a dominant scientific materialism towards a participative worldview informed by a spiritual and archetypal consciousness. This paper suggests that Spiritual Intelligence (SQ), the cognitive ability to find higher meaning, value, and purpose in life through transcending rational intelligence may help to birth and reinforce the emerging worldview. The dominant modes of thinking embedded within educational institutions, however, remain within the confines of the mechanistic-materialist model. Nurturing SQ requires multiple ways of knowing, a pedagogy based on engaging the head, heart and accessing our inner experience and intuitive voice. This paper identifies one recent expression of a participative worldview - Archetypal Cosmology - that is not only consistent with postmaterialist views of consciousness but can also contribute to cultivating and developing SQ. Archetypal Cosmology is based on an enchanted cosmos in which the microcosm of the psyche is reflected in the macrocosm of the universe through a mysterious yet empirically observable planetary synchronicity. After reviewing the key tenets of SQ and Archetypal Cosmology, the paper: (i) highlights a correspondence between the principles of SQ and the planetary archetypal meanings suggesting that SQ may be a type of Archetypal Intelligence; (ii) illustrates how Archetypal Cosmology provides another mode to cultivate SQ; (iii) suggests that the synthesis of SQ and Archetypal Cosmology, both multi-sensory ways of knowing that include the imaginal, symbolic, mythical and spiritual, may help bring about new modes of thinking to bridge the sciences and humanities.

In heroism, leadership research has a myth that provides the basis for a deeper exploration of the characteristics of the unconscious (collective, personal) and consciousness of leaders-characteristics that can mobilize their followers. This contribution goes on to show that heroism can provide a foundation that foments the creativity of women leaders-from a sustainable standpoint-with the purpose of jointly analyzing aspects of the collective unconscious (heroism), the personal unconscious (psychological typology), and consciousness (self-descriptions, values) in a sample of women emerging as leaders. The participants in the study were 34 students following a Master's program oriented towards training future CEOs as leaders, aged between 22 and 38 years old (M = 27.22 years old; SD = 3.77). The instruments consisted of a story that each participant wrote about herself as the main heroine; the Myers-Briggs Type Indicator (MBTI); the Twenty-Statement Test (TST); and a questionnai...

This brief Critique of Archetypal Reasoning 1 focuses on Richard Tarnas' decision to largely limit his published research discussing natal charts to the five major aspects. 2 The question then becomes, what does one do when this reasoning fails? Do the archetypes correlate consistently with other features of the natal chart?

What is amazing is that the unfolding of our felt sense of ongoing continuity of Being and the felt sense of the continuity of our sense of self is a convergent experience. Our very sense of self and our very sense of Being are intimately and ultimately the same experience.

Substantial evidence has been put forward for the astrological perspective, demonstrating the multifaceted ways in which astrology works. Yet below the surface of this evidence lies another question: why does astrology work? What does the recognition of this highly precise, yet poetically subtle, correspondence between planetary movements and events on Earth indicate about the nature of the cosmos? The evidence for planetary correlations with human affairs can, in many ways, address the alienation from the rest of the cosmos felt by the human being in late modernity. Through the recognition of such symbolic patterns, we can feel the deep interconnection that has always been present between us and our world. We are our world. The cosmic web has not been cut, although part of our human journey has been to feel as though the threads of our existence have been severed.

Donald Winnicott's radical existential psychoanalytic understanding of transitional awareness and transitional relatedness is an amazing and little used doorway for today's psychotherapist and psychoanalyst. In today's cognitive clinical culture we have become cognitions tampering with cognitions. Life as cognition. Existential Ontology Winnicott's creative understanding of our capacity for transitional awareness and transitional relatedness intertwines both our personal psychology and our innermost experience of our own existential ontology. Transitional knowingness intertwines both our mind and our primordial awareness field. Our field of awareness knows the field of Being since awareness is the field of Being. Transitional awareness intertwines both our mind and our psyche. Donald Winnicott's phenomenological understanding of the self radicalizes our sense of self from being a representational picture or cognitive affective schema or synthesis of disparate psychological part's to a fluid sense of self as a direct experiential felt sense of ongoing continuity of Being. Our knowingness though the medium of awareness, opens for us the direct knowing of the experience of Being. The experience of Being is for us our sense of natural spirituality. Our liminal transitional awareness field opens us into the immediate ongoing intimate experience of Being. This experience of Being is of Being within our very own self and of Being within our very own relational life-world. Ordinary Personhood We, as a most ordinary person, can experience the unfolding movement of the experiencing of Being within our own self as our self, and simultaneously, the unfolding experiencing of our own being as the being-ness of Being which is the Being of the world. As we experience the Being .

A person's own inner most awareness and the movements within their awareness field bring forth their direct personal experience of their cosmological archetypal field of awareness. This spontaneous event is given to us within the archetypal realm of awareness. The archetypal dimension manifests itself as us, and reveals itself to us through our experience of its self-manifestation.

Carl Jung describes how the human unconscious is the hidden cosmological archetypal dimension of our being in the world. There is the personal unconscious that reflects personal history and experience either forgotten or foreclosed. There is another unconscious that is more primary, pre-reflective and cosmological in origin. In the language of the ancient Phenomenological Dzogchen tradition of Tibetan Buddhism, this existential dimension of archetypal manifestation is called the Sambogakaya realm of experience. This is the subtle realm of lucid forms of light and energy and vortices. These forms of light and energy field configurations become everything and anything. The Sambogakaya dimension manifests the Nirmanakaya dimension. The Nirmanakaya dimension is the actual experience of our self in contextual situations, unfolding through time and space as well as our unfolding of our personal psychological experience. Nirmanakaya is the dimension of our ordinary life world. Nirmanakaya is our being in the world. There is one more dimension. This dimension is the primordial foundational ground of everything and anything. In the ancient tradition of Dzogchen this is named as the Dharmakaya. Dharmakaya is the existential dimension of pure potentiality, pure creativity from which everything and anything manifests. Dharmakaya manifests the Sambogakaya. Dharmakaya is ground awareness, the ground of being. Dharmakaya is Being. Being is not a being but Being manifesting being as infinite numbers of numerous beings. All beings are the manifestation of Being. Dharmakaya is not an entity but manifests infinite numbers of entities.

It is not easy to understand the nature of the guru and understanding the nature of the guru can be bewildering. There is often bewilderment about the guru. One source of the bewilderment is that people think that the guru is an individual person and for most people the understanding that the guru is not a person has been foreclosed. The guru is not a person. And when people see and believe the guru is a person, such a belief will create illusions about the person whom they think is the guru, and their own relationship with the person whom they see as the guru will fall into various forms of the psychology of transference. Moreover, the true and pervasive nature of the guru will be concealed and the power of the guru limited and anthropomorphized, and politicized. To use Heideggerian language the ontic dimension will become the focus and the ontological dimension becomes foreclosed. In fact, the guru is not an entity, the guru is not a thing, and the guru is not even a being. The guru is the field of Being. The guru is the field of Being's manifestation of understanding, manifestation of protection and manifestation of self-revelation. The guru is the radiance of primordial awareness. The contemporary master of Kashmir Shavism, Swami Muktananda would teach, using the language of theology, " the guru is the grace bestowing power of God. " He would also say " The guru is your own innermost awareness and you must get beyond your mind to experience the guru as your own awareness. " Vehicle-ness It is also equally true that a person can be vehicle of the guru. Even you and I can be a vehicle for the guru. The light of the guru can manifest and shine forth through you and me, and through everyone. The power of the guru does not manifest only through institutional religious teachers as some would like you to think, but most often this manifestation is through

Embodiment or embodied awareness is a way of understanding the body. The body is not simply the external body, the body is the lived body. Both the 10 th century Kashmir philosopher Abhinavagupta and the contemporary French phenomenologist Merleau Ponty have a similar view of the lived body, or better 'lived' embodiment. A person may have a most beautiful external objective body but minimally lived in. Embodiment allows us to understand and conceive of the body as a way of living, experiencing and of perceiving through the medium of our embodiment. The body is the medium of the field. A person perceives not simply through eyes and ears alone, but through the whole body. Our body is an instrument of perception. Our body is an instrument of knowingness. The embodiment of awareness is the lived embodying of primordial awareness that liberates our being in the world. The embodiment of awakened awareness pulsates in resonance with and within Being itself.

Astrology’s traditional and modern subject material is essentially the nature and behavior of self-organized systems. Self-organized systems include the body, mind, personality, collectives, weather and climate. Phenomena associated with self-organized systems are not easily quantifiable and therefore require methods of analysis other than that of linear reductionist science. Systems science, by definition, is an interdisciplinary branch of scientific inquiry that looks at patterns rather than parts. It allows for the perception of nested systems with the larger influencing the smaller, i.e. the solar system affecting terrestrial systems including organisms and collectives. The systems science approach lends itself to the holistic nature of astrology. Scientific studies of astrology should therefore approach the subject material appropriately and learn from and collaborate with other related forms of system science as practiced in other disciplines. The need for viable models within which to conduct research, and the need for reasonable hypothetical explanations for how astrology works must be addressed in order for the field of astrology to progress beyond a practice. These problems might be rectified within a systems perspective.

The felt sense of whoness is not a me-ness…me is self-fixation and in fact the sense of whoness can free us from objectified self-fixation. The sense of me often replaces the sense of who. When the experiential nonconceptual felt sense of who is not known or experienced, the felt sense of me-ness arises desperately. The sense of who is unfixatedness and this innate sense of no-thingness can be found and even experienced as ongoing timeless awareness in time. Innermost awareness in its manifestation can be experienced as whoness, no-thingness and open knowingness. The sense of me-ness is self-fixated, self-referencing and this me -ness can obscure the experiential arising of whoness.

Language is not simply about signs and signification. There is a tension between wording and word signs. Language is not simply the issue of signs and signification, but the emergence and manifestation of Being within human beings. The field of Being is unceasingly manifesting within human beings. The field of Being's manifestation of being within human beings may eventually become articulated as signs and symbols. The energetic manifestation of Being unfolds into signs and symbols of signification. Being manifests experientially as the felt sense of sublime vibrations and pulsations of energy becoming sound, sound becoming letters and letters becoming words and signifiers. In mind alone there is only the emphasis on the play of signification and the unfixed relations between signified and signifier. This is language as representation. This is also the language of reification. The language of awareness begins as the language of sublime vibrations, pulsations within the direct felt sense of inner experience. Mind alone is language as information. On the contrary the languaging of awareness within the awareness field is informing us and bringing us into the experience of beingness within the field of Being. Language within the field as the field expresses and manifests the energy of the word. The word, both written and spoken, is the energy of the field of Being embodied within us and expanding within us. The energetic field dimension of words and letters gives us and invokes within us the felt sense of Being. Language is the manifestation of Being within beings. Language is the medium of the field, just as the body is a medium of the field. Language and embodiment are co-emergent mediums of the field. Language arising within the body is a medium of the field within human embodiment. Language invokes the field, communicates the field and rides within and through the field. Sound is the vibration of field. Articulated sound is the field becoming words. As sounds are spoken, sound becomes syllables and letters arising from within our embodiment of the field. Our embodiment manifests configurations of the field. We are configurations of the field of awareness embodied in time and space. Sound and articulated syllables manifest the field within beings as Being. By giving Being to beings there is an opening for the symbolic signification and signifier. There is a felt difference in the relation and character of signifiers to significant within mind alone. Within the continuum of the awareness field, there is the self-manifestation of non-discursive experience becoming discursive experience. In mind alone signifiers are the representation of mind's ideation. Words arising within the embodiment of the field of awareness symbolize awareness. The symbolization of awareness experientially brings forth the sense of awareness in depth and breath and expresses the vast range of psyche. Language symbolizes awareness and language manifests awareness. Words symbolize the experiencing of the field within the field of Being as beingness. Words and beingness are in fluid intermingling oneness.

By becoming aware of awareness we can experience the innermost sense or the felt sense of spaciousness and self-illumination. Within this state of open awareness, the openness of spacious luminous awareness, we can enter the experience of the radiance of light as energy through the sublime, luminous vibrations. The experience of the unfolding of sublime awareness and the corresponding energetic manifestation of the self-arising of primordial awareness is self-liberation. These experiences of the sublime manifestation of luminous energy was described by the 14 th century Dzogchen master Longchenpa in his text Precious Treasury of The Genuine Meaning. This meditative experience often arises spontaneously in Dzogchen meditation practice. This experience of translucent energetic manifestation is also described in Chan Buddhism, Hindu Kashmir Shavism, and Yan Xin Qi Gong. This experience of energetic manifestation can be experienced within subtle forms of respiration. Sometimes the ongoing sense of subtle luminous respiration can be experienced even as there is a profound sense of breathlessness. Breathlessness used here means no breath or minimal breath. This experience of the ongoing sense of respiration without breath is very powerful and empowering. In this experience of vast stillness there is no breath and yet there arises from deep within, a most subtle respiration within the breathlessness. During this respiration of stillness, the body seems to breathe and be breathed by most subtle inner wind. The inner sense of stillness expands and extends throughout the entire body and beyond the body's boundaries. This stillness opens us into the dimension of potential space, the dharmakaya and pure awareness.

so clearly shows in his dissertation, between the 8 th and 14 th centuries there were illuminating phenomenological distinctions that were considered essential to understand the great perfection practice of awareness, becoming aware of awareness. These distinctions were primarily made by the Nyingma masters of meditation. The most basic distinction is between the mind of dualistic experience (sems) and the primordial awareness of naturalistic non-dualistic experience or primordial knowingness (ye shes) or (semde). This ye shes is non dualistic knowingness. Unfortunately, many Buddhist texts describe dualism as deluded and non-dualism as non-deluded. This language of delusion is highly prejudiced and is nihilistic in tone and devalues the oneness of the two truths (conventional and absolute reality). They devalue the indivisibility of appearance and awareness and moreover, challenge the validity of the foundational human experience of oneness and difference or duality within non duality. This negative use of language unhappily challenges the divinity of appearance and invalidates the human experience of the Nirmanakaya dimension which is ordinary life. The differentiation and distinction of mind from awareness prevents the bewildering confusion of mind and awareness resulting in the negation of either the experience of non-duality or the experience of duality. Much of the understanding about the difference between mind and awareness was presented in the unfolding of the seventeen Atiyoga tantras that brought forth the heart essence tradition (sying thig). These teachings and instructions are part of the instructional teachings of Dzogchen. These teachings are instructional in the forms of skillful means or praxis for bringing the experience of awareness of awareness into completion. This completion is experiencing the fullness of experience of personal awareness within the vast infinite and multidimensional field of awareness. The essential method is to experience directly and completely primordial knowingness as well as the manifestations of this primordial knowingness such as mind, innermost subjectivity and external phenomenal appearance. Mind, subjectivity and all appearance are the manifestation of primordial knowingness itself. Primordial awareness is the primordial and abiding pervasive condition. Our experience of non-conceptual knowingness or non-conceptual perception opens us to the direct understanding and direct non-conceptual experience that everything and anything is the manifestation of primordial or ground awareness. Primordial awareness is radiance openness or radiant emptiness. Primordial awareness is not simply emptiness alone but the oneness of openness and radiance spaciousness as light. The incompleteness of emptiness alone is recognized by the 14 th century Nyingma master Longchenpa. Awareness is the union of spaciousness and radiance.

Timeless awareness is the essence of Dzogchen. Time experienced within timeless awareness is also an expression of the essence of Dzogchen. Dzogchen is an ancient form of Tibetan mystic humanism. Dzogchen makes the essential distinction between mind and awareness. A person can be located in mind alone and locked in time. As a person shifts from being located in mind alone (mindfulness) and goes beyond mind alone (mindfulness), one becomes aware of their own awareness. As we focus our awareness on our own innermost awareness, vast dimensions of awareness begin to open and self-reveal its nature to us. Awareness is a multidimensional experience and this awareness is infinite in its horizons. The innate qualities of awareness are spaciousness or openness or emptiness. Another quality of our awareness is luminous radiance and still another is awareness as energy. Awareness is alive and is both vast stillness and unceasing movement. The Union of Mind and Awareness When a person is able to experience the union of their mind and their awareness, then the person has a simultaneous experience of being in time and in timeless awareness. The mind is the place of thinking, feeling, sensation, memory and imagination and the mind is the mode of knowing singularity and difference in the world. This is the realm of ordinary knowingness and this is the realm of duality. Our mind is the realm of time. This time bound knowing is the knowing of you and I, us and them, this or that in time and place.

The problem of creation of Unitary Field theory, or the Theory of Everything, which the Einstein was so eager to solve by means of physics, remained unsolved since it is solvable only by means of the Word: because the Word, according to Bible — is the God and «the God has»: Universe, His Child. This particular solution is given by the linguistic work about the Existing, offered by me to you and based on the Pressing method, the founder of which is Dionysus (Bacchus) — the ancient's god of the Word, Moon and Wine. // Познать Мир, Божий Храм - есть познать Слово нам. Слово - это Луна.

The problem of creation of Unitary Field theory, or the Theory of Everything, which the Einstein was so eager to solve by means of physics, remained unsolved since it is solvable only by means of the Word: because the Word, according to Bible — is the God and «the God has»: Universe, His Child. This particular solution is given by the linguistic work about the Existing, offered by me to you and based on the Pressing method, the founder of which is Dionysus (Bacchus) — the ancient's god of the Word, Moon and Wine. // Познать Мир, Божий Храм - есть познать Слово нам. Слово - это Луна.

Telos, teológia, teleológia és asztrális kauzáció Az asztrális szimbolikus jelentéstulajdonítás kvalitatív szintjei fokozatosan az asztrológiai gyakorlat és elmélet süllyedésével háttérbe szorultak, sőt a modern kor elejére már teljesen érthetetlenné váltak, hiszen nem állt már rendelkezésre az a kozmosz-kép és átélés, mely ezen minőségeket megjeleníthette volna. Nemcsak az okozatiság karteziánus-bifurkatív jellegének eluralkodására gondolunk, és a pszeudo-ezoterizmusok és ellenbeavatási szisztémák növekvő jelenlétére, hanem általában a szakrális eltűnéséről, meg-nem-értettségéről. Ezért kell visszanyúlnunk olyan eredeti forrásokhoz, ahol még nem jelentkezik sem a modernitás antitradícionális jellege.

Jacques Lefèvre d" Étaples" 1493 treatise De Magia naturali, On Natural Magic, demonstrates that the Florentine Natural Magicians" prisca theologia is this transdisciplinary Literary practice, which integrates philosophical, mathematical, psychological, and spiritual theory in an imaginal mythopoesis. It embodies this Literary art-form through: mythological beings such as Pan and Venus; imaginal cosmologies such as the Astrological Zodiac and the