Holographic Archetypes 2 – Science & Psychology

Scientific Archetypes

Mind, consciousness, and awareness are so central to the process of reality, perhaps they are the very reason for reality. Concepts of matter, life, and mind have undergone major changes. Consciousness is not a material system and neither is Quantum Mechanics (QM), which reduces all information and energy down to its fundamental holographic nature. As energy flows, information is coherently organized into animated forms of information. Though we have assumptions and beliefs, we remain unsure of the primordial nature of reality.

Simply stated, it is impossible to take the ‘meta’ out of physics since it is impossible to take the observer out of physics. It is impossible to take the knower out of knowledge. All metaphysical discussions are inherently about the nature of the observer and the knower. There is no physical theory of the observer because consciousness cannot be explained physically. Everything our physical theories of the observable world describe is some physical thing observed by an observer.

The observer is inherent in our most basic scientific principles, like the principle of equivalence. All the scientific debate about the correct interpretation of quantum theory is about the nature of observation. Both physics and metaphysics place the observer at the center of this discussion. …That physical world of images demands of us that we inquire into the nature of the consciousness of the observer present at that focal point of perception. …The holographic nature of the world describes at the most fundamental level possible how all information and energy is encoded in the world. But what does that fundamental description of the world tell us about the fundamental nature of consciousness? What is the nature of the consciousness that perceives that holographic world?

The key insight of the holographic principle is that an accelerating frame of reference, with an observer present at the central point of view, can arise even within empty space. As the observer arises, an event horizon also arises, which is a far as the observer can see things in space due to the constancy of the speed of light (Penrose 2005, figure 27.16). Where does the point of view of the observer arise? Where does the two dimensional surface of the event horizon arise? They both arise in empty space. (Kowall)

Scientists have shown that the brain runs largely on autopilot; it acts first and asks questions later, often explaining behavior after the fact. If much of behavior is automatic, then how responsible are people for their actions? These are among the concerns of neuroscientist Dr. Michael S. Gazzaniga in his new book, Who’s in Charge? Free Will and the Science of the Brain. The brain is a cacophony of competing voices. “The question, ultimately, was why?” Dr. Gazzaniga said. “Why, if we have these separate systems, is it that the brain has a sense of unity?”

Brain images are snapshots, for one thing; they capture a brain state at only one moment in time and say nothing about its function before or after. For another, the images vary widely among people with healthy brains — that is, a “high” level of activity in one person may be normal in another. Can brain science tell exactly where automatic processes end and self-directed “responsible” ones end? Not now and not likely ever, Dr. Gazzaniga argues in his book. Social constructs like good judgment and free will are even further removed, and trying to define them in terms of biological processes is, in the end, a fool’s game. http://www.nytimes.com/2011/11/01/science/telling-the-story-of-the-brains-cacophony-of-competing-voices.html?pagewanted=4&_r=1

Science has its own archetypal fascinations, expressed in theories and models. There is no consensus in physics. The idea of many worlds, many realities, many dreams appears already in Chinese and Indian text. Everett cites the well know “garden of forking path” from Borges. It is an ancestral theme of humanity, which comes easily to the mind when you remember your dreams. To really know how the brain works, neuroanatomy is the best guide. Psychological descriptions got us started, but a fundamental map and understanding require a deeper biological foundation and questioning our assumed truths.

We remain immersed within the interface of psyche and matter ~ that point where psyche matters. As in chaos theory, all the creative action is at the boundary of any field, the creative threshold, the leading edge. All contemporary models [Transactional (quantum handshake), Many-Worlds (decoherence), M-Theory (strings), Copenhagen (wave-function collapse), Holographic (frequency domain; resolution), Implicate (hidden information), etc], E8, and Torsion Physics are essentially philosophical, or colored by the psyche and philosophy of their originators. Imagination has to cross the boundaries of disciplines to somehow find links between the observable and unknowable. With gravity, time and spin, matter and psyche are in a constant state of redefinition.

String theory is facing a high noon – the absence of evidence for supersymmetry in the LHC, where none of the expected evidence for it has been forthcoming to date. String theories began bosonic and then included fermions by citing supersymmetry. Thus all fermionic string theories appear to be supersymmetric. Supersymmetry perfectly balances the energy infinity of the bosons against the negative energy infinity of the fermions by claiming a fermion partner for each boson, but the standard model doesn’t look anything like supersymmetric. An alternative is that there are different numbers and arrangements of fermions that still balance the numbers and arrangements of the bosons, but this is right outside the string theory orbit at present. (King, 2011)

Physicist Brian Greene, in a new PBS show “The Fabric of the Cosmos” on the nature of space, recently let us in on a secret: We’ve all been deceived. Our perceptions of time and space have led us astray. Much of what we thought we knew about our universe—that the past has already happened and the future is yet to be, that space is just an empty void, that our universe is the only universe that exists—just might be wrong. Greene reveals space as a dynamic fabric that can stretch, twist, warp, and ripple under the influence of gravity. Space, far from being empty, is filled with some of the deepest mysteries of our time. http://www.pbs.org/wgbh/nova/physics/fabric-of-cosmos.html

The unexplored microcosm of the Ground-state, the universe of the subquantal domain, may be the key to higher consciousness.The vacuum of Absolute Space is the central ingredient of 21st-century physics. It is the space between particles, inside and outside the atom. You breathe air that carries the vacuum between its molecules. It is technically metaphysical (nonobservable) — beyond the realm of physics because it is virtual, rather than manifest. Paradoxically, the vacuum is both the absence of matter and the universal substance.

We still don’t know where consciousness fits in the big picture. There is no consensus among theories of what constitutes FIGURE and what constitutes the most fundamental GROUND, and it seems they share the same essential nature. Our perceived ‘content’ is not distinct from the ‘context’ in which it arises. It is one whole cloth of bubbling space-time. Nothing more, nor less. We have looked into the Abyss of spacetime and found it laughing back. The core task is answering “What is consciousness? “, and having that answer also fit with and support questions and developed answers (descriptions) on “What is matter?” and “What is energy?”. Clearly, the task is to settle on a new common denominator that unites the other aspects and elements.

There is the subject which is conscious and then there is the object of consciousness. If there were no object of consciousness, would there be a consciousness? A consciousness of nothing? Arthur Kornberg discusses DNA in his book “DNA Replication” (pg.13). “The most important feature of the duplex model for DNA structure is the introduction of the principle of complimentarity. It provided the explanation for accurate replication of a very long chain. This inherent feature of DNA is the basis not only of its replication but also of its capacity to transmit information. Complementarity has come to explain transcription and translation and thus the entire sequence of events in the expression of genetic functions. It is also the basis for exchange of DNA segments between chromosomes in several forms of recombination.” Does the rest of the body follows DNA? As a matter of fact is there anything which combines with anything without an entity bringing the pair together”. (Mandel)

Pitkanin & Gariaev suggest, frequency coding would be natural for quantum antenna interactions between ordinary DNA and its dark variant and also between dark variants of DNA, RNA, tRNA, and amino-acids. The reason is that dark nucleons represent the genetic code by entanglement and it is not possible to reduce the codon to a sequence of letters.

Ervin Laszlo points out regarding the finest level of observation, that because of “the quantum vacuum, the energy sea that underlies all of spacetime, it is no longer warranted to view matter as primary and space as secondary. It is to space or rather, to the cosmically extended “Dirac-sea” of the vacuum that we should grant primary reality.” Virtual particles pop in and out of existence like quantum foam. Mass is the consequence of interactions in the depth of this universal field. There is only this absolute matter-generating subquantal field.

Physicist, David Bohm believed all matter is unfolded out of what he eventually described as a holomovement, which meant that matter could also enfold and so return into the holomovement. Bohm considered quantum mechanics to be a process of unfolding and enfolding. He imagined the universe as an infinite sea of space and energy out of which matter could be unfolded, which he called explicating, and enfolded which he called implicating, which, in Bohm’s words, “together are a flowing, undivided wholeness”.

The whole universe of space and time is enfolded into each part. A fundamental order of potential energy enfolds space and time. There is hidden energy in these enfolded dimensions — a unity of space, time and meaning potential. Scalars are time-reversed waves. The infolded (negative) time dimension of virtual photon flux (hyperspace) is zero-point. Time in physics can be interpreted as an archetype for all material objects. You can not grab a piece of time and hold it; it is everywhere but nowhere. Materiality in the physical world eventually unfolds and enfolds at all scales. Archetypes share this holographic enfolding and unfolding nature. At least, they can be modelled as such.

Psychological Archetypes

Jung’s collective unconscious consists of archetypal infolded EM structures acting in common in an overall bio-quantum-potential for the entire species. The bio-potential in a single body is an overall quantum potential that links and joins all the atoms and cells of the body. The “spirit” of the biosystem, if you will, is its “living biopotential” – its living quantum potential. We already know that a potential is everywhere nonzero all the way out to infinity. So the spirit of the living system is – in the virtual state – everywhere and everywhen in the universe. The superhologram of spacetime means the entire universe is everywhere alive, with everything.

Archetypal forces operate under their own laws in various phases of human life and endeavors. The archetypes provide the potential form for experiences that are given individual content by the person’s actual experiences. They influence us on biochemical, personal, social, national and universal levels. They come in the ever-changing guises of phobias and Irrational fears, prejudices, complexes (interference by an archetype or group of archetypes with the conscious personality), and our runaway ego-trips. The complex may form around any archetypal, that is, structurally important, component of the psyche.

They play through our self-narratives, culture in art, literature, and the movies we so frequently view and in the stories we love. Our souls are attuned to listening for the multiplicity of viewpoints that comprise situations and events, bridging unconscious and consciousness. Complexes need not be pathological. They are merely collections of psychological material that function most efficiently when they are together. They usually group together because they all relate to a single archetype.

When seen objectively in stories, we can identify with or despise them, but when their effects are subjective, we are entirely “carried away,” “beside ourselves”. Sometimes, we choose them to feel special and create drama or novelty in our otherwise listless lives – we mistake them for love, for destiny, for the voice of God, for supernatural “signs” in an unenlightened, even superstitious manner. They lie behind religiosity, pathology, and romantic vs. mature love.

Archetypes also lie behind fascinations, crusades, and enchantments of individuals and nations. They produce the phenomena of “love at first sight” and create fads and set trends or styles in the recreation and fashion worlds. They can be contagious as in the case of cults, or political and religious movements. The great attraction of sports is also archetypal in nature.

People will go to war and fight to the death as fanatical “true believers” to defend some political or religious principle. The belief system is influenced by the myth behind it. Charismatic leaders capture the projections of leadership through expressing the subconscious desires of the crown, or herd consciousness (like Adolph Hitler or Jim Jones). Activation of these archetypal powers opens the door for both good and evil, and creates an arena for the emergence of ethics and morals.

Irrational superstitious behavior goes hand in glove with errors of judgement and in some cases involves dissociation or personality disorders, including schizotypal, toxic narcissistic, and borderline personalities. Dissociation can be desirable, as in the case of flow, or pathological, as in dissociative identity disorder. Deeper reality is not remote in the physical sense but in a psychological sense. It is concealed by the very trance states and memes that compose it.

Often, we only recognize the trance state when it breaks, when the projection ends and we reassimilate that energy. The archetypal content should be respected and perhaps seen through various lenses, but it should never be dismissed as delusion or mere projection. If this happens then the whole cascade of chemistry that packs enormous energies and psychic forces can be prematurely deflated and turn into a self-destructive bomb in the bodymind of the awakener.

Psychic life depends on an unconscious infrastructure. Jung helped differentiate the inscape with his concept of archetypes which express the innate potentials of all dynamics beyond specific forms. Many of his ideas are central to understanding the human psyche or soul, and apply universally to all of mankind. What is of archetypal—that is, organizational and structural—importance to the personality will emerge.

Jung suggests the existence of a 3-layered psyche consisting of 1) the conscious (active part of the mind), 2) the personal unconscious (thinking over which we have little or no control), and 3) the collective unconscious (unevolved, animal-instinctive mental activity). Jung sees archetypes as unconscious regulators of psychic life that attempt to redress psychic imbalances. The unconscious iinteracts with consciousness in a compensatory way, which leads to intrapsychic self-regulation (Jung, 1966a).

In Myth and the Body, Keleman states: “Our creation myth is also the myth of our biological evolution…there is another aspect to the creation and evolution myth..myth is about the birth and evolution of the body’s inner subjectivity… embyrogenesis is cosmogenesis; the birth of the body is the birth of the inner emotional cosmos…from the moment of our conception, the organizing of past somatic images is available to us as a guide for being in the world of the present….The different bodies of our history-personal and impersonal-are in our dreams. Myth presents us …with the body images of various ages and eons. The complex of somatic images gives our present somatic image an organization and dimension, a structure that has duration…Mostly we are in touch with the surface body, because perception is mostly a surface phenomenon. That doesn’t mean that the other bodies aren’t there.”

Resonant Filters

Psyche is the unified field of material and immaterial dynamics, the physical and metaphysical. There are as many archetypes as there are situations in life and nature. A constant non-perceptual pattern remains concealed behind archetypal variants. Originating in the collective unconscious, archetypes are experiential catalysts, often likened to psychodynamic Platonic Forms or “spiritual” DNA. They are constraint-based domains. They are the forces of history. They are life’s filters.

Archetypes, according to Jung, are “active living dispositions, ideas in the Platonic sense, that preform and continually influence our thoughts and feelings and actions.” They are not inherited ideas, but rather, as Jung says elsewhere, “inherited possibilities of ideas.” The exact nature of these archetypes has been much discussed both within and outside of Jungian circles. What matters for our present purposes is just that the underlying archetypes (which by definition are beyond or beneath consciousness) are expressed in powerful, fascinating and numinous conscious images called “archetypal images”.What needs to be insisted on, however, it that there is something still deeper behind archetypal images, something itself unknown, which expresses itself in the psyche. (Granrose)

Archetype-figures also appear in the personal unconscious as “complexes”. Archetypes tend to personify themselves, through the cooperation of the active imagination, in order to penetrate personal consciousness. The unconscious, form-determining (archetypal) components of the personality, and the complexes of ideation and affect that form around them seem to act like inductive magnets for certain events and affects to which they correspond (Jung, 1960, 1969c). Like strange attractors in chaos theory, they are self-organizing intrapsychic principles.

Archetypes express innate psychological dispositions, fundamental morphogenetic laws, which govern perception, and affective experience. They influence the formation of complexes, which develop around a particular archetypal (core) issue. The archetypes are the individual components or manifestations of the self; they determine particular intrapsychic structures. They manifest in the instinctual life of the body, its attractions, repulsions, fragmentations, and impasses, as well as ideas, “head trips,” and spiritual urges. Archetypes give form to fertile chaos which functions as a multi-reined holographic control system. All of our experience is filtered through these conditioning “lenses.” Nevertheless we aren’t reducible to simple determinants.

We are embedded in a hologram of psychic dimensions. Interactive archetypal energies are embedded in and live through us, as biopsychosocial events. They represent our potentialities beyond time. But we think we are autonomous. In these state-specific altered realities we experience a qualitative range and subtlety of interconnectedness that would be frightening and crazy-making to our normal socio-conditioned repressed mode of being. We find the ground of being and interrelationship with mystery through mythic engagement.

Normally, we project our inner states out into the world. The mystic becomes emancipated from the persuasions of psychic content, while the schizophrenic becomes lost in them. Images arise from energy flux like biochemical resonant filters and harmonic levels of arousal, elevated energetic activation. Then we find synchronous information and events in the outer world to reinforce the energetic power of the archetypes we are preoccupied with. The shamanic journey consists of acute neurological events that evoke heavens and hells that lead to emergent self-organization.

To avoid spiraling into prolonged metabolic and cognitive chaos we must accept these new levels of awareness and physiological condition as coming from “us” and not from an alien entity or God. We must claim responsibility for our Self as it incarnates at an accelerated pace and not project the cause of our condition onto external people, entities or events. As an integrated human we can still “have” our story, but we must keep it in its place by running it through a progressively rational interpretation. For it is this rationalizing process that integrates the archetypal imaginal world (reptilian/old mammalian brain) into the 21st Century prefrontal lobes.

Consensus reality is a conditioned trance state. To be “normal”, when this violates our inner nature, is itself a form of pathology. Disruption of ego’s metaprogramming (habituated dissociation) is not regression, but merely the removal of adaptive/repressive functioning in the present. This creates an entirely new consciousness that does share features with primordial states. This loss of the sense of the known self (ego) is a desireable effect of transformation processes.

By differentiating from the images, symbols, myths, stories and personal identity that we were so involved in before, consciousness becomes separated from its contents. We deepen oury own healing by remembering our own experience of trauma is simultaneously a microcosmic, personalized fractal reflecting the greater trauma resonating throughout the collective field. This realization allows us to not personalize the moment of feeling the trauma, or concretize ourselves as being traumatized, but allows us to give over to and embrace particularized experience.

Unless we are “affected” by the symbols, myths and archetypes that we use to give “story” to our lives, no psychic tension would arise to propel us out of “normal” consciousness. The foundations of myth arose in the trance states of early shamans and yogis, exploring the self-arising activity of the Central Nervous System. Intense concentration on the resting voltage of the CNS can lead to spontaneous realization of the meaning that pervades one’s own biology. (Sansonese, The Body of Myth, p. 34-35).

Who’s in Charge?

Symbolic thinking comes at a price. Ego imagines it controls our being, but archetypes play through us nonstop, conditioning our behavior, emotions, ideas and beliefs, especially about ourselves. Neural and hormonal control through the sympathetic and parasympathetic systems is regulated by forces most never think about.

We are largely unaware of the “holographic” psychoid field that connects us with the greater environment and bioenergetic charge. We can’t see them, but we notice their effects. The archetype manifests itself on the level of material substance, on the level of human psychology as well as on the level of physical pathology, through similar mechanisms.

When basic elements are missing in an archetype, it is evidence of a “pathology.” Its protean richness is circumscribed by an inherent archetypal structure and a pragmatically demonstrable phenomenology. Archetypes are the potential energy similar to a spectrum both within and beyond our sensibilities and knowledge. Therefore, pathology does not exist in the archetypal realm. Only personal or cultural over-identification locks the dynamic into a pathological response pattern.

Archetypes also play an important role in the genesis of scientific theories and in scientific discoveries. Jung spoke of a “psychoid” level of the psyche, located in the unconscious, that “functions as a kind of transformative interface between psyche and matter” (Chodorow, p. 44), or mind and body. However, Jung was interested in the emotional, affective core of archetypes — the interface of mind and body, including their relationship to archetype.

Nature’s laws are the instruments of top down control. Carolyn Myss calls archetypes “the language system of the soul”. Managing our power of choice is the creative and spiritual essence of the human experience. Yet, even “remedy” or “healing” is an archetype — the “universal medicine” of alchemy. It is liberating and healing to step out of pathologizing ourselves and re-contextualize our personal conflicts, problems and wounds as part of a wider transpersonal pattern enfolded throughout the global field of human experience.

Paul Levy claims, “Our wound introduces and connects us with the transpersonal dimension of our being, whose realization, amazingly enough, initiates the transformation and potential healing of our wound. Simultaneously containing both the pathology and its own medicine, our wound is a higher-dimensional event which has manifested in the flat-land of our third dimensional life. Symbolically encoded in the wound, uniquely tailored to our exact sensibility and aesthetic, is both the seeming “problem” and its own re-solution co-joined in a state of open-ended and boundless, indwelling potentiality.”

Through psychophysical means, archetypes exert a topdown and bottom up control on psyche and society. None of us are immune to their inherent influence but they affect our immunity, resilience, and metabolism, health and well-being. Unconscious topdown control leads to automatic emotional control. Psychophysical feedback completes the bottom-up regulation of attention and awareness. Functional integration unites the process. Moral sentiments and values are linked to compassion. With altruism, social concepts and values are actualized through decisions and goal-directed behavior. Topdown controlled alpha band activity determines how we perceive sensory information. http://www.neuroethics.ox.ac.uk/__data/assets/pdf_file/0014/20048/Moll_powerpoint.pdf

However, archetypes also condition our pathologies, which can be compounded by trauma, personality disorders, and neurological brain damage. Frontal lobe damage leads to lack of foresight, impulsiveness, rigidity, poor planning, impaired moral cognition and behavior, and and poor social judgement. Temporal lobe damage amplifies impaired social perception and conduct, and loss of empathy. Subcortical limbic damage leads to extreme violence, perversion and sociopathy. Motivation and abstract content are impaired. Visceral-emotional bias leads to bottom-up control of the ego. Reason alone does not save us from such holographic field effects that often bootstrap on our childhood traumas.

Psyche depends on body and body depends on psyche. Depth psychology describes psychic contents with psychic means. Psyche is subject and object, medium and message. Models, questions and proofs all originate in the human mind. And even in physics there is no objective observer outside the universe to experiment on it. Jung contended the common background of physics and depth psychology was psychic as much as physical. This essential third element is transcendental. Both disciplines engage in a reflective interior search for hidden connections along with the outward gaze of scientific inquiry.

The archetypes of the collective unconscious are arrayed behind, yet infused in the scenes of our personal lives, and current worldwide conditions of crisis and confusion. They mirror our own states back at us, whether we notice, perceive them as such, or interpret them plausibly or not. They catch us in our psychological blindspots. We might be fascinated, even obsessed, with the paranormal or unexplainable experiences. Activated archetypes compensate for the one-sidedness of the times and provide preset ways to adapt. They show that a person’s problem is also a problem of humanity, a basic human concern. It’s healing to know the general human meaning of the problem.

The basis of learning and experience, they personify characteristics of the current state of the psyche. They contextualize our suffering. Functional at deeper levels, they display psyche’s self regulatory system to consciousness in symbolic form. Soul only exists in one of their forms. Every event is infused with the meanings of all variants. Soul enters only via symptoms, via outcast phenomena. Taking fantasies literally and also confusing the literal and the concrete is a fundamentalist approach.

The curse of each god and its blindspot are as important to the affective pattern as the virtues it confers. Powerful symbol sets are self-validating and may appear magical. Archetypes attract, convince, fascinate, and overpower. Yet without any means to grasp high weirdness more than literally, we uncritically “believe” it concretely. Many fall victim to half-baked theories and overstatements from pop physics and pop psychology or their own narratives. Sometimes our experiences are self-deluding; our interpretations aren’t accurate. The noise of ordinary consciousness and beliefs drowns out the signal. Unconsciousness is the mysterious background of our ordinary awareness.

Creativity is another word for insight. The creative person is different, a fact which they, themselves, recognize. They always ask questions about things which puzzle them, they are honest, shy, bashful, they appear inconsiderate, determined, persistent, industrious, never bored, spirited in disagreement, unwilling to accept the judgment of authority, and, they are visionary. The creative person may like to work alone and to strive for distant goals. As Torrance has pointed out, many of these characteristics, taken singly, may be desirable, but taken in combination they make the creative child a difficult child. (Henrickson)

Meta- Levels

Our whole psychophysical organism is very much at the center of such effects. Imaginal space is a net of multiple images and meaning — the ground of meaning and metaphor. The organismic source is our human bodies and the focus of human consciousness. The fantasy principle dethrones reality, but can be dissociative or compensatory. The human mind is a meme-scape, subject to the distortions of cultural “viruses.”

Structurally organized archetypes play a central role as powerful intrusions of archetypal energy in the formation of complex and symptom These intrusions lead to particular patterns of fragmentation in the behavioral and cognitive presentations. Pre-conceived concepts vie with structures, concepts with images, constructions with deconstruction and spectacle. We bamboozle ourselves. Unless we apply certain illuminative processes to our deeper life, it remains hidden in the shadows. The patterns expressed by archetypes remain beyond our awareness. We stay in the dark about much of our being.

For example, Robert Moore calls the trickster archetype, “psyche’s answer to oppression and grandiosity.” Fearless and uncompromising, it exposes pretension and pomposity wherever it is manifest — either in self or other. If possessed by this archetype, however, one becomes a compulsive critic who seeks to ridicule, shame, and humiliate without compassion. Meant to be an agent of liberation and the ally of new creations, the shadow expression of this psychological structure becomes the enemy of both creativity and creation itself.

Automatic Trance States

Archetypes appear unbidden, “possessing” us with trance states that exemplify their typical qualities. The existence of archetypes is demonstrated in the analysis of adult and childhood dreams, active imagination, psychotic delusions, and fantasies produced in the trance state. Such trances condition and cloud our vision. Client-centered therapy uses the trance state as a doorway to a larger world beyond the walls of the conscious psyche.

Everybody sees their own fantasies through their own memes. This deeper level manifests itself in universal archaic images expressed in dreams, religious beliefs, myths, and fairytales. The archetypes, as unfiltered psychic experience, appear sometimes in their most primitive and naive forms (in dreams), sometimes in a considerably more complex form due to the operation of conscious elaboration (in myths).

For James Hillman the task of the therapist is “to keep the snake there”. He wants the psyche, by way of the limitless depths of its images to “threaten the hell out of you,” to keep you in the realm of the unknown for as long as possible, and it is in this way that real psychological work can begin. Hillman’s views here are close to the Kabbalist Azriel of Gerona’s charge that to have “faith” is to enter into a relationship with one’s “nothingness” and the “unknown” of the infinite, Ein-sof. It also accords well with those elements within the Kabbalah that deny the possibility of cognitive, as opposed to experiential, knowledge of the divine. http://www.newkabbalah.com/hil2.html

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~ by ionamiller on November 11, 2011.

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