Holographic Archetypes 3, holographic cosmology

Like scientists who ignore their own assumed truths, we leapfrog over our beliefs, blindspots, and personality deficits, claiming idiosyncratic imagination as literal reality. It couldn’t be further from the existential truth and symbolism is utterly lost. Superstitiously looking for signs or mind-blowing synchronicities is no substitute for actively interacting in a healthy process of self-transformation — individuation.

When meaning is usurped by media mania, a 24/7 assault on the senses, the metaphors that might heal us overwhelm and enslave us. Archetypes function as programming options, modulating our emotional addictions to pain, fear and suffering, contempt, insecurities, doubt, failure, even love. The images that heal emerge from our insight and realizations, not ones imposed on us from without. All events are holographically recorded and can be holographically healed.

All archetypes are a form of human expression that is both holographic and physical. Physical formations of archetypal sequences cause humans to behave in parallel ways to each associated ancestor, experience or process. Integration is a function of intentionality — conscious and unconsciously maintained, or incorporated. Integration occurs both without effort, as a redesign of the central processor of our minds, and voluntarily as a deliberate effort to understand, find meaning, and rectify our behavior towards self, others and world. Sometimes when we lose ourselves in transcendent experiences, we somehow come back reborn and full of compassion. We are nurtured by the depths.

Images, like the holographic universe, have an implicate order — a deeper enfolded dimension. Memories aren’t localized in one place, but are spread across the associative areas of the brain. Associative areas aren’t set aside for particular functions like speech production, language comprehension, and memory encoding. Instead, they are responsible for all “miscellaneous” tasks. Each associative area seems to contain echoes of all of the information. Symbols arise from and are embedded in the environment as holographic fields of energy. There are innumerable morphogenic veils of primal forces.

Nonlocal Creative Source

Can we have a sense of the cosmos in the world without unwittingly projecting myriad fantasies on it that we embrace literally? Sometimes we lose sight of the fact that we cannot escape our entangled embedding in the universe; we are indissolubly connected. Has the world become so horrible it is unreasonable to be realistic? Perhaps we know far too many ways for it to end and not nearly enough ways to reconstitute. We may need to look at our drives and wishes, rather than the fantasy content. In content-free therapy, the narrative is less relevant than the process itself. We have to factor in our own desires in our own logic tests and philosophy of natural realization.

The capacity for transcending the self through art arises from the creative process, an altered state of consciousness facilitating the occurrence of anomalous events such as precognition and interior visions that appear to be outside the spacetime of waking life. Frustration can trigger the far-from-equilibrium conditions necessary for creativity, while inspiration may seem as if its source is exterior to the artist, and the experience of flow, like a trance state, can produce an altered sense of time. Archetypes in the creative process link a single mind to the collective unconscious and works of art become self-opening worlds that create an expanded reality. (Zausner) http://www.jcer.com/index.php/jcj/article/download/173/182

The Great Unknown lies behind Jung’s transcendent function and mostly we remain clueless in the face of this Mystery even as we encounter its inescapable phenomenology. Non-ordinary states of consciousness reveal a hidden holographic order. However, unlke recreational altered states, only integrative states radically reorganize the psyche and brain. Lesser states can destabilize habitual adaptation, leaving us fragile with split assumptions.

Conflict arises from destabilizing information and experience. Clarity comes in realizing we cannot permanently function in that realm because archetypes don’t understand our personality needs as they play out their own agendas. Deconstructing of reality is a dangerous as well as prospective process not all psyches survive intact. This is why historically we have spiritual and religious guides to that realm. But, again, you’d best be careful who those guides are and what they actually lead toward — increased health and well-being or disintegration.

Psyche constructs reality. Our experience of so-called reality is always mediated by our image of it. Our image of it is now conditioned by new media. Even if all the contents of the psyche are real, that doesn’t mean they are realistic. That psyche is real is still a radical proposition, but psychic politics certainly color the self-image and ideas of everyone. We observe and participate with images, but if we navigate this dream-scape poorly we become essentially “lost at sea.”

It is not a question of nature or nurture (genes alone or experience alone). Rather, everything is both. We inherit the structures that make our experience what it is. But the structure itself is “empty,” and each human culture “fills” it with its own specific adaptations. It is difficult to define an archetype and set boundaries that distinguish it from others. In a hologram each part contains all the information but in lower resolution. Archetypes have this interpenetrating holographic quality. There are patterns within patterns within patterns. Some overlap with others, and some are nested inside others.

Archetypal realities, passed on through DNA, are expressed in distinctive neuronal tracts in the brain. They include customs and laws regarding property, incest, marriage, kinship, and social status or roles; myths and legends; beliefs about the supernatural and cosmos; gambling, adultery, homicide, schizophrenia, and the therapies to deal with them. A mythic and visionary language of immediate experience encompasses themes of deepest, highest, and ultimate concern.

Holistic individualism is a construct. Most fantasy-based individuals are at a complete loss to coherently explain their own conventional behavior much less anomalous events and their deep meaning, or the cultural unconscious, or mythological unconscious matrix. But they try, and become utterly entrenched in their belief that they are right about the nature of the world and reality. We have pseudo-memories about our personal lives. Why not moreso for our collective life?

Studies show that magical thinking in New Age adherents is correlated with schizotypal traits, emotional oversensitivity, and cognitive-perceptual looseness. The subject matter often revolves around escapist fantasy, catastrophe, creation and the mythopoeic forces of mankind. Ignorant of such dynamics, interpretive mistakes and displaced psychic contents proliferate into errors of fact. Propaganda, media distortions, memes, and disinformation compound the social problem of misapprehension further. http://www.asanas.org.uk/files/jasanas002.pdf

Shameless self-promotion by narcissistic personalities of such alternative ideas leads to cults. They make up myths about the myths of by-gone eras. Roiling unconscious images can be fatally confusing. Thought illusions culminate in personal projections and collective projections of mythology. Jung suggested symbols live only as long as they are pregnant with meaning.

Philosophy arose from criticism of myth, from discussing and challenging it. In science, we criticize, reject and eliminate theories. At the edge of the abyss of the unknown, new signs and symbols emerge. Credible theories and paradigms must include biology, physics, and neurophysiology.

Is it God or Memorex?

One of the reasons people “see God”, or a guru, or anomalies may be because our brains are constructed to see reality through the eyes of others. There are heaps of mirror neurons which are there to make us feel the ‘other’. Mirror neurons do for psychology what DNA did for biology. They provide a unifying framework and help explain a host of mental abilities.

As in the psychochemical processes of empathy or falling in love, a complex feedback loop sustains a state of mind. But when we empathically transpose ourselves into someone else’s position, we expose ourselves to that reality — cognitively and emotionally. The unconscious complicates empathy, both ways. Mirror neurons might well play a role in bonding, language and self-awareness.

If the archetypes have a location, neurostructures instantiate them. It’s not impossible that we can believe in God because we obviously have a brain center that specializes in fatherly images. Behavioral paradigms have been found to have neural representation, puberty being the best known of them. The archetypes are often, if not usually, found in the various deities worshiped in a culture, and they reinforce the roles people experience during the different phases of their lives, able to advise or give guidance about almost any situation.

Naively, we take too much as self-evident. But ‘seeing’ is not always ‘believing’, though many make this error or leap in logic and formulate their choices and future accordingly. Yet, there is only one way to learn what consciousness is. Experience. But we have no satisfactory explanatory edifice for consciousness. Would such a theory release in each of us our own inner knowledge of the creativity of our own consciousness, and its infinite possibilities?

The problem is trying to define a verb, a dynamic, as if it were a noun. Consciousness is present everywhere in spacetime, so has no need to “go” or “be sent” via a medium or carrier. Synchronous events, including intentional or directed healing, may work via coherence, an entanglement or resonance effect, but we should be careful not to mistake this field effect for the mind itself, which permeates and undergirds all.

We live in a chaotic universe to which we are seamlessly wed. We are a chaotic system ourselves, and chaotic systems exhibit holistic behavior. Holism sees the world in all its diversity as connected. A global wave of information (consciousness) is responsible for the extraordinary coherence that expresses as self-organization. We are one with the whole universe of phenomena and being in the deepest sense. The unifying force is consciousness.

But we do recognize the effect of consciousness. It functions to mediate states of consciousness, high and low psychobiological arousal. Consciousness is the subconscious lifted up by the physical body. When the body fails, the consciousness collapses back into the subconscious. All our thoughts come from the subconscious which can see our intentions but not our world. This relates somehow to intention being imaginary and not of the physical frictionized world (King).

Gerald Edelman postulates that the flows of information in the brain are mediated through ‘re-entrant’ feedback loops. As evolution provides new cognitive functions, new re-entrant loops are established. Even language itself is an archetype — a chaotic field of dynamic associations. A subtle net of tropes, grammar, symbols, and meaning, the program language begins in limbic resonance. Some phenomena generate their own specialty language patterns, nomenclature, and internal coherence of meaning and representation.

In a holographic universe, even time and space cab no longer be viewed as fundamentals. Concepts such as location break down in a universe in which nothing is truly separate from anything else. Time and three-dimensional space also have to be viewed as projections of this deeper order. Core mystical experiences of transformation usher us into this holographic domain of pure frequencies, altered states of consciousness, and revelations.

Altered states open the way to polyphasic depth and engaging meaning. We learn to tolerate the irrational and holographically experience the simultaneity of cosmos and individual life. At its deeper level, reality is a sort of super hologram in which the past, present, and future all exist simultaneously. This suggests that given the proper tools someday we might reach into the super holographic level of reality and pluck out scenes from the long-forgotten past.

Or not. A fantasy of such penetration or phenomenon inside the head is not the same as that penetration.

Holographic Archetypes

There is a pre-physical, unobservable domain of potentiality in quantum theory. It is the basis of fundamental interconnectedness and wholeness of Reality. The human body is not an object in space, but seamlessly welded to spacetime. We are not merely a phenomenal body of flesh, but one of awareness, of consciousness, a living interface of inner and outer field phenomena. The brain is not confined to our skull, but permeates our whole being through the intracellular matrix and sensory system, as well as the strong EM fields generated by the beating heart.

Our molecular system extends beyond the nervous system and is the bedrock of felt-sense, intuitive, subconscious and unconscious processes. The body has a mind of its own and speaks that mind in gut reactions, body language, dreams, psychosomatics, and literal symptoms. Jung suggested the gods have become diseases. That is, in our unconsciousness of them they have resorted to subverting our bodies in order to be responded to and heard. For example, our collective environmental issues become cancers.

Like psychic DNA, the collective unconscious contains “inherited” psychic material that links us not only to other humans in the present but also to our ancestors from the past. According to Jung’s theory, though each of us appears to function independently, in actuality we’re all tapped into the same global mind. Symbols interact with and condition our biohologram. Holographic archetypes are embedded in the very fabric of our being and that of our environment.

Archetypes are rooted in or emerge from the holographic source field as attractors, chaotic systems having fractal or reiterative structures that repeat at all levels of observation. They never settle into equilibrium, periodicity, or resonance. Transpersonal experience creates a new interpretation, or perspective on reality. Systems arise from positive feedback and amplification. Thus, archetypes introduce erratic behavior that leads to the emergence of new situations, including creative insight.

All the objects of our world are three-dimensional images formed of standing and moving waves by electromagnetic and nuclear processes. This is the guiding matrix for self-assembly, and manipulating and organizing physical reality. It is how our DNA creates and projects our psychophysical structure. Holograms contain many dimensions of “compressed” information in a subtle network of interacting frequencies.

The gist of the holographic paradigm is that there is a more fundamental reality. There is an invisible flux not comprised of parts, but an inseparable interconnectedness. The holographic paradigm is one of reciprocal enfolding and unfolding of patterns of information. All potential information about the universe is holographically encoded in the spectrum of frequency patterns constantly bombarding us.

Thus, the brain is an embedded hologram, interpreting a holographic universe. (Miller, Webb, Dickson, 1973) All existence consists of embedded holograms within holograms and their interrelatedness somehow gives rise to our existence and sensory images. (Bohm, 1980) When we consciously embody this intimate wisdom, our bodies become temples of the living spirit. We supercharge our potential.

DNA functions in a way that correlates with holographic projection. The code is transformed into physical matter guided by light and sound signals. DNA projects a blueprint for the organism that is translated from the electrodynamic to the molecular level. Further, research strongly suggests DNA functions as a biocomputer. Gariaev described how this DNA-wave biocomputer reads and writes genetic code and forms holographic pre-images of biostructures. We are more fundamentally electromagnetic, rather than chemical beings. DNA is also influenced by the environment, so genetic plasticity is expressed in epigenetics and meta-genetics that turn certain gene sequences on and off.

The Collective Unconscious is essentially a hologram. Nonlocal consciousness is not confined to specific points in space, including brains or bodies, nor to the present moment. It is an ordering principle that can inject information into disorganized or random systems. It can operate beyond mere awareness, unconsciously, drawing on individual and collective consciousness, as well as the world or environment.

Symbols arise from and are embedded in the environment as holographic fields of energy. They are morphogenic veils of primal forces. If your brain acts like a self-contained hologram, it is possible your consciousness is actually a piece of a much larger hologram of overall human consciousness. Jung noticed that patterns spontaneously appear over and over around the world. They also appear as our Ancestral Memories or holographic wisdom field.

In the archetypal world, everyone is the same, all around the world… we are all Gods, and our emotional addictions to pain and suffering, contempt, insecurities, doubt, failure, is holographically-recorded and can be holographically healed. All archetypes are a form of human expression that is both holographic and physical. Physical formations of archetypal sequences cause humans to behave in parallel manners to each ancestor that is associated. Integration is a function of intentionality — conscious and unconsciously maintained, or incorporated. Integration occurs both without effort, as a redesign of the central processor of our minds, and voluntarily as a deliberate effort to understand, find meaning, and as rectification of our behavior towards others and towards ourselves.

Imagination is structured by the archetypal potentials of the unconscious. Archetypes structure the possibility to generate and entertain such ideas. The archetype itself cannot be known but structures everything we come to know. Their totality functions as a psychic organ. Universal themes appear in distinct cultural garb.

Over millennia, all the archetypes emerged and recycled in stories, deities and cultural forms. One of the striking points of religious faith is that they aren’t true. In early history people didn’t know the ‘real’ reasons things happened, so it’s no surprise that their explanations were wrong. But then, why would we want to retrieve such superstitions?

Kuhn reminds us that even the most absurd or confused explanation of a phenomena can find acceptance in the absence of a competing idea. Social networking feeds us stupefyingly moronic ideas. Once any explanation is offered for a phenomena, many take that as an explanation from that time on. Succeeding speculations might be able to explain the relevant phenomena better than its predecessors. Deities, as archetypal role models, are the opening gambit in the drama of understanding human subjectivity. Folk tales and fads function the same way.

Deities or archetypes may have evolved to smooth interpersonal relations by including an understanding of human types, along with rules for helping the different types relate with one another. They are reflections of ancient evolutionary pressures, with a dash of neuroanatomy. We still have the same pressures today so the ancient archetypes still “work”, regardless of objective existence of gods and goddesses. http://zero-point.tripod.com/pantheon/pantheon.html

Burke (2003) describes how the underlying pattern or strange attraction between transference and holography extends to other processes both within and outside the field of psychology. Such processes include projection, projective identification, splitting, memory, biology, creative discovery, theology, synchronicity, chaos, and nonlocality. Identifying the similar patterns of these processes demonstrates the existence of an underlying holographic archetype in which essential qualities of the whole are present in each of the parts of the whole. The autonomy of the overall human is present in each conscious and unconscious component part of the human psyche.

Synchronicity explores the borderland between meaning and spacetime, where chance meets necessity, when external and internal circumstances align in meaningful coincidence. It links the observable and unknowable, the effect of the particular and specific with the universal. In this nonlocal effect, certain qualities manifest relatively simultaneously in different or proximate places. It is a parallelism that cannot be explained causally. Is it an invisible field effect linking multidimensional spaces?

Cognition, itself is a holographic archetype. Many essential qualities of the whole are reflected or contained in each of the parts that make up that whole. It is a subtle net of metaphor, analogy and simile. Holographic archetypes effectively echo their resonant patterns through literal and symbolic reflectaphors. The passing forms of the holographic archetype include the hologram, psychic structure, synchronicity, wisdom traditions, memory, the process of scientific discovery, chaos in physics, nonlocality and virtuality in physics.

As unconscious structuring principle, the archetype lies beyond normal consciousness and emerges suddenly and dynamically from the (holographic) psychoid field, with a powerful emotional charge that invests it with significance. Everything that happens is conditioned by the moment in which it happens. The universal field imposes the conditions. Matter is not inert but receptive to holistic patterning. If the mythic world taught our ancestors how to manipulate the empirical world, it also taught them to manipulate that mythic narrative itself for control purposes. Socioeconomic power enforces its mythic narrative.

Psychoid Field

Consciousness rests upon and is organized by its archetypal forms and foundations. Dig far enough into an intense inner experience and you eventually come to the mythological, ageless themes that indicate an activated archetype. Just as an instinct is activated by a certain situation it bears an image of, so is an archetype. Also, its psychoid base puts it beyond both matter and psyche, though it has qualities of both. Although archetypes are energic power sources, they need libido from the ego for their images to rise into consciousness.

The psychoid field imposes holistic function. Autonomous inner forces arouse compelling opportunities to enact archetypal behaviors. They guide our perceptions and behavior, usually without our awareness. Limbic action of complexes is a big part of the holistic dynamics of the psyche. Dreams report what goes on beneath the veil of conscious awareness. To the consciousness of the ‘thinker’, knowledge is thought. Period. Without thought, the consciousness of the ‘thinker’ collapses into psychosis.

With archetypes come the potential for wisdom, relatedness, sociality, ambiguity, paranoia, projection, identification, denial, inflation, subpersonalities (fragmentation), defensiveness, obsession, hypnotic dissociation, the contagion of participation mystique, mythologizing, complexes, compensation, phobias, prejudices, complexes (interference by an archetype or group of archetypes with the conscious personality), our runaway ego-trips, and self-delusion. Compensation may calm or disturb consciousness.

There is no imperative for the ego to integrate these alternative perspectives, private and public myths. They continually play through us, stimulating beliefs, ideas, emotions and behavior. The unconscious can produce deep wisdom and utter nonsense. It is up to the ego to discriminate. The value of myths is purely heuristic, not pragmatic. Mythological consciousness has a persona, cultural and archetypal dimension that manifests in dreams, fantasies, delusion and visions.

Truth is a revelation of what we already know but haven’t heard in words before. In truth we discover what we already know but haven’t confronted. Truth as a judgment is the product of our experience. In our belief systems, truth is what we accept of our history, what we accept as truth. We choose truth, which is revealed in direct proportion to our abilitiy to discard all we were previously told is true – presumptions, assumed truths, limited self image.


Jung spoke of four functions: thinking, feeling, sensation and intuition. We can usually deploy three of the them, but the fourth falls into our shadow. The inferior function is often where we act out any pathological tendencies. It has been called “the ever-bleeding wound of the conscious personality.” Our new attitudes and undiscovered self also emerge from this door, as well as the unexpected. Reality is always coming through an archtypal lens, a point of view, a language — a fantasy.

Hillman warns there may well be more symptoms and psychopathology actually going on while transcending than while being immersed in pathologizing. Pathologizing forces the soul to a consciousness of itself as different from the ego and its life–a consciousness that obeys its own laws of metaphorical enactment in intimate relation with death. He cautions, “reflection in the mirror of the soul lets one see the madness of one’s spiritual drive, and the importance of this madness.” He feels, “The world, because of its breakdown, is entering a new moment of consciousness: by drawing attention to itself by means of its symptoms, it is becoming aware of itself as a psychic reality.”

The horizon of the psyche these days is shrunk to the personal, and the new psychology of humanism fosters the little self-important man at the great sea’s edge, turning to himself to ask how he feels today, filling in his questionnaire, counting his personal inventory. He has abandoned intellect and interpreted his imagination in order to become with his “gut experiences” and “emotional problems”; his soul has become equated with these. His fantasy of redemption has shrunk to “ways of coping”; his stubborn pathology, that via regia to the soul’s depths, is cast forth in Janovian screams like swine before Perls, disclosed in a closed Gestalt of group closeness, or dropped in an abyss of regression during the clamber up to Maslovian peaks. (Hillman)

Compounding the typological issue of the inferior function is the fact that some people have recognized or unrecognized personality disorders, which characterize their beliefs, thoughts, feelings, and behavior. Among these are toxic narcissism (NPD), borderline personality disorder (BPD), oppositional or antisocial personality, avoidant and dependant types, obsessive-compulsive (OCD), schizoid, schizotypal, histrionic, paranoid, passive-aggressive and self-defeating types, etc.

The severity of the disorder amplifies the severity of psychosocial stressors. Even sub-clinical tendencies toward these disorders can color the shadow behavior of an individual. Issues surrounding dependency, manipulation/control, and competition are magnified. These disorders run like fault lines, or paths of least resistence, through the psyche forming the underlying matrix of personality, rather than being a part of it.

All types can be subject to normal neurosis, pathologizing, mood disorders, personality disorders or mental illness, amplifying the problem areas of the type and characterizing the way they are acted out in acute events and enduring circumstances. They may be acted-in (denial, introjection, somatization, implosion) on the self or acted out (predation, projection, manipulation, power trips, sociopathy) in the personal, marital, social, or professional worlds.

Trances People Live

Identity is a characteristic of the primitive mentality and the real foundation of participation mystique, which is nothing but a relic of the infantile non-differentiation of subject and object, the primordial unconscious state. The further we go back into history, the more we see personality disappearing beneath the wrappings of collectivity. Any individual’s existential condition is just a typical variation on the collective themes of the eternal human condition. Our particular individuality emerges from a collective mythic existence.

Individuals may have an unconscious identity with some era, person, group, or object. Participation mystique means a mystical connection in which one cannot clearly distinguish self from other, bound to it by a direct relationship which amounts to partial identity or transference. Unfortunately, that is tantamount to giving part of yourself away. It is the mostly unconscious instinctive human tie to symbolic fantasy and mythic emanations leading to literalisms and concretism, the attempt to turn the imaginal into events.

Mythological motifs project themselves into situations and objects, including other persons. Everything unconscious about ourselves is projected. When the boundary between consciousness and the unconscious is blurred, either intentionally or unintentionally, the ego has a hard time differentiating between what belongs to itself and what belongs to the other. The two become identified with each other.

When a projection is strongly fixated, it may be next to impossible to separate one’s projected material from the person who is carrying the projection. Whether it is a person or an object, suddenly, all those things outside become carriers, unconsciously, of what resides within. Such illusory states left unconscious turn toxic and consuming. Denial leaves room for serious errors of fact. It is a warning against extreme conscious attitudes which inevitably get compensated by the Shadow. In the process Jung termed enantiodromia, projections can break or revert into their opposites as psyche seeks to equilibriate or rebalance itself.

Culture Vultures

Rightly or wrongly, every phenomena is subject to being named, labelled and interpreted, including the sense of self as the biological basis of consciousness. In the struggle to narrate its experience, the mind tends to label phenomena and to spontaneously generate ideation and imaginally fill in the gaps in awareness. Subcultures are dynamic marketplaces for knowledge construction, authenticating and authorizing claims within an overall belief structure. Such authority structures may be benign, toxic, exploitive or malignant.

It’s only a small step from known psychological mechanisms that generate illusions to perceiving an entity ‘out there’ with the archetypal characteristics of a personality – e.g. the pater noster or any ‘other’, the Not-I, who interacts with us in the way we interact morally with others. This is where social selection really favors mirror neurons that can produce neurological tricks we interpret subjectively, according to our beliefs.

Social order is organized around both faulty and plausible knowledge of reality. Ritual is a creative process used to construct meaning worlds. But they don’t reliably produce intuitive experience with consensual meaning. Most often such experience and interpretations are idiosyncratic, cannot be validated, and are rooted purely in beliefs as assumed truths.

Most of this retrieved esoteric knowledge reflects superstitious ideas arising prior to the seventeenth century. Archaic consciousness of the Paleolithic, Mesolithic, and Neolithic lies buried within us, but to try to relive them today may mean being less than wholly present now. Such beliefs effectively ‘teleport’ one back in time into less sophisticated modes of ideation.

In archaic identity there is no differentiation between object and subject and no distinction between lived experience and what the subject believes he or she perceives about the world. Perceptual competence is self-assessed in grandiose terms without cognitive and emotional balance. Credibility is conferred by the untutored crowd based on otherwise unworthy persons, with charisma and emotional appeal. Orthodoxy of interpretation gives rise to organizations.

The recognition and withdrawal of projections usually provokes a state of disenchantment or, conversely, elation and inflation of the ego. However, these processes can also open the way to a practice of the symbolic life and of human relations without too much alienation or mystification in the therapeutic process. This is a ‘knowing’ of the things of life and their inherent mysteries through the experience of the mundane as well as the spiritual. It is an immersion in the mysteries of nature and the seeking of knowledge through mystical participation.

Neurological Attractors

The “sensed presence”, including the God-image, arises when the right hemispheric sense of self falls out of phase with the left hemispheric self. The right ‘self’ is experienced as an external presence. Commonly, a person feels that the sensed presence is not themselves at all, but an outside, ego-alien, being — “Not-I.” The two hemispheres can act independently, as shown in ‘split brain’ studies, giving the person a partitioned awareness. The sensed presence might be likened to a temporary split brain, but limited to its senses of self (Persinger, 1993).

If the experience involves one of the amygdala more than the other, the result might be an emotionally intense experience. If one amygdala or the other really dominates the experience, then a terrifying demon, or a deeply comforting angel might be the result. If the experience involved the sensorimotor cortex, it could include feelings of movement, which can be extrapolated into sensations of flying, rising or falling.

If the experience includes the lower (ventral) portion of the temporal lobes, where long-term memories are stored (Squire, 1991), it might include exotic memories, such as ‘buried’ childhood memories), ‘past life’ memories, memories of encounters with aliens (Schnabel, 1994). These mysteries are seen to be truths which one had only forgotten, as their content is perceived through neural avenues that usually manifest memories. All these implicate the parahippocampal gyrus, the entorhinal cortex, and the perirhinal cortex, where long-term memories are accessed or consolidated (Miller, 1998). Several brain structures outside the limbic system further color excitation or inhibition of the functions below the limbic system, such as the thalamus (whose pulvinar nucleus can induce aura vision when stimulated), or the reticular formation, which has been implicated in the life reviews (Taylor, 1979).

The sensed presence is only one example of a whole class of experiences called visitor experiences, or just visitations (Persinger, 1989). It falls at one end of a spectrum. At the lower end we should expect to find the sensed presence, and at the other, we find a very affective being, such as God or Satan in a fully extrapolated environment, complete with heavenly or hellish sounds, smells, bodily sensations, etc. One approach to the phenomena develops self-delusions or cults, while the other develops psychologies or defines neurological pathways.

Naked Awareness

As the experience deepens in intensity, recruiting more and more brain structures, it can include visions, smells, tastes, vestibular feelings of falling or rising, parasthetic feelings of tingles, and energetic effects in the body. Visual components emerge as the temporal lobes spill over to the occipital lobes. The Presence becomes a figure of some kind; an angel, a ghost, the spirit of a beloved dead friend or relative, a guru, a God. Spiritual claims arise in a vacuum of other more plausible theories and are most often conditioned by unscientific cultural tropes. Paradoxically, junk science is often enlisted to support such claims.

The idea that we are naked before the moral deity is a real mirror neuron trick. If we can ‘feel’ them, they can feel us by the same mechanism is a faulty conclusion. Self-generated illusions aren’t necessarily reciprocal, but they do form self-amplifying feedback loops and strange attractors, even Black Holes and “gravity wells” in the psyche. Experiences are just qualitative perceptions associated with feelings and attitudes about them — sensations and abstractions. But observations of nature and cosmos can only be accurate if physical occurences are correctly conceived and unconscious mental mechanisms understood.

Esoteric knowledge is “acquired” in a moment of intuition when sensory perception and thought combine. Knowledge is an important part of religion that also gives rise to incompatible concepts and understanding, rooted in historically diverse traditions, cultures, paradigms and frames. Esotericism, a medieval repository of alternative ideas, seeks congruence of material and spiritual ideas attached to natural phenomena. It is a subjective hermeneutic interpretation. Traditional worldviews are challenged by other ways of perceiving reality.

So even if everyone ‘sees’ God it doesn’t mean a figurative or ‘non-figurative’ God exists. Of course we also have the genetic argument that religious belief is selected for because it fosters larger more dominant societies. Again this is no reason for God to exist. It also doesn’t mean individual experiences aren’t “real” – but they can be caused by a variety of brain variations such as full-blown or sub-clinical temporal lobe epilepsy (TLTs, or temporal lobe transients) or peculiar EM wave interaction or intrusions from the environment, as demonstrated by Dr. Michael Persinger’s ongoing “God Helmet” experiments at Laurentian University.

He theorizes that the sensation described as “having a religious experience” is merely a side effect of our bicameral brain’s feverish activities. Simplified, the mind generates a “sensed presence” when the right hemisphere of the brain, the seat of emotion, is stimulated in the cerebral region which controls notions of self, and then the left hemisphere, the seat of language, is called upon to make sense of this nonexistent “entity.”

Do We Have to Believe What We Believe? Literally?

We can also program ourselves into a variety of beliefs by immersing ourselves in subcultures of such beliefs until we “see the light” according to that dogma or groupthink. Critical thinking is replaced by “true belief.” This is the basis of cult conversion and propaganda campaigns, changing values and focus by influence strategies and covert hypnosis, creating a lived trance that is a “foregone collusion.”

Naked awareness is a core experience that presents mystically, as numinous. We fool ourselves with a trick of our own mind, when the truth of primordial ground or fuller Awareness lies below all such contrived or confabulated notions, or any ‘content’ of mind. Intention without intelligence is useless. Intentionality is striving for the future. History rewritten by amateurs or the ‘lowest common denominator’ is no better than a politically motivated version, and possibly even more fantastical.

To remain balanced and integrated, we have to also be rational about consciousness through experience, even though the only way to become experts about consciousness is by studying and exploring our own different consciousness experiences and states. Everybody knows we can change the focus of our own attention. Structural coding includes informational, energetic and material factors. But it’s still scientific heresy to say all energy contains consciousness, and virtually no one can speculate about what ‘level’ of consciousness that might be.

Confabulation occurs in particular when people study and retrieve their individual notions of the spiritual practices and histories of by-gone eras, which brings “old wine in new bottles” (OWINB), old superstitions into the attention and worldview of the person. You cannot know a culture without living in it, and pretending you did is even more ineffectual. You can hopelessly interweave it with commonly accepted facts, dressing it in the Emperor’s clothes of plausibility.

When society breaks down and consciousness regresses into earlier containers, we look behind us to revive sources for survival. Robert Anton Wilson called such retrievals “reality wormholes”, and cautioned against taking them literally. Joining with others in “movements” just amplifies and co-opts personal experience into a sociopolitical agenda.

Any mega-trend, the latest vogue or version of “OWINB”, by the recently ‘initiated’ but somehow ‘blessed’ may contaminate the individuation process and experience with “imported” notions and interpretations, rather than allowing organic emergence as individuation. ‘Initiation’ is, after all, only a “beginning”, more about ‘becoming’ than ‘being’. It implies you are less-than-whole, even though you always carry your own potential and are inescapably holistically connected. Yet, you can become more aware of rather than unconscious of such states, experientially.

Mind vs. Its Contents

Marshall McLuhan also noticed such thinking patterns in social cycles. Thus, such thinking is an archaic cultural artifact, not a fact confirming process. Retrievals are revivals of systems that failed to sustain themselves the first time around, becoming obsolete for a variety of reasons. Rather than a step forward, retrievals of obsolete forms, processes and beliefs are a step backward, a step into another limited figurative form, a step away from the “now.”

Archetypal dynamics originating within can push us toward external imports of attitudes and beliefs, by promising social secondary gains — fitting in, “belonging”, or whatever infantile needs remain from our childhoods. But all that is ‘natural’ is not necessarily healthful to our adjustment or psychophysical well-being.

McLuhan’s “cool” style explores rather than explains, it requires participation and engagement, and it will only frustrate or annoy those who approach it as detached observers wanting evidence and facts to support the many claims. McLuhan’s often misunderstood heuristics has aphorisms, like “figure/ground,” the role of cliches, and the laws of media, and McLuhan’s analytical and predictive tools. His four effects include: enhancement, obsolescence, retrieval, and reversal. Retrieval is to obsolescence as enhancement is to reversal.

You can intervene in this cycle and catch yourself in the act of programming your own beliefs and short-circuit the process. The problem occurs when people try to turn their imaginal events, which are neither real nor unreal into concrete events, and then create ‘movements’ of them which invariably become riddled with polyglot or ecclectic dogma…a mishmash of misperception, then convince themselves there is “reality” in it. The subtext is, it challenges the natural authority of people.

This toxic narrative is particularly so among those “selling spirituality.” First they create an existential ‘problem’ in your head or define one in the social landscape in some fantastical way, then provide a psychosocial solution — usually in “kool aid” form. If only this or that were so, it would not be so horrible. Chomsky points out, “but it’s hard to be a decent person when you have your boot on someone’s neck. In a patriarchal family, the abusive father doesn’t think he’s doing anything wrong. If you oppress people, you have to have a reason for doing it; in order to look yourself in the mirror, you have to make up a story.”

In the ’60s, McLuhan predicted computers would break down barriers of global communication and “enhance retrieval, obsolesce mass library organization, retrieve the individual’s encyclopedic function and flip it into a private line to speedily tailored data of a saleable kind.” He also predicted a rise in the cult of personality.

Sophistry or Sophistication?

Sophistry or Sophism in the modern definition is a specious argument used for deceiving someone. In ancient Greece, sophists were a category of teachers who specialized in using the tools of philosophy and rhetoric for the purpose of teaching aretê — excellence, or virtue — predominantly to young statesmen and nobility. The practice of charging money for education (and providing wisdom only to those who can pay) led to the condemnations made by Plato (through Socrates in his dialogues). Plato regarded their profession itself as being ‘specious’ or ‘deceptive’, hence the modern meaning of the term.

Plato is largely responsible for the modern view of the “sophist” as a greedy instructor who uses rhetorical sleight-of-hand and ambiguities of language in order to deceive, or to support fallacious reasoning. In this view, the sophist is not concerned with truth and justice, but instead seeks power. Socrates, Plato, and Aristotle all challenged the philosophical foundations of sophism.

Some scholars, such as Ugo Zilioli argue that the sophists held a relativistic view on cognition and knowledge. However, this may involve the Greek word “doxa,” which means “culturally shared belief” rather than “individual opinion.” Their philosophy contains criticism of religion, law, and ethics. Though many sophists were apparently as religious as their contemporaries, some held atheistic or agnostic views (for example, Protagoras and Diagoras of Melos). Plato and Aristotle regarded philosophy as distinct from sophistry, the latter being regarded as specious and rhetorical, a practical discipline. Thus, by the time of the Roman Empire, a sophist was simply a teacher of rhetoric or a popular public speaker. To mistake such for wisdom would be an error of class.

The term originated from Greek σόφισμα, sophisma, from σοφίζω, sophizo “I am wise”; confer σοφιστής, sophistēs, meaning “wise-ist, one who does wisdom, one who makes a business out of wisdom” and σοφός, sophós means “wise man”. But you must remain alert for who these things serve, what hidden agenda on the part of the self-appointed mage is in motion? The shadow is the stage assistant of the magician and Trickster. Magickal assistants have many ancient names — gods, angels — daemons, but the “shadow” is an obvious extension of the person.

Trickster anthropology includes theorizing ontological ambiguity, transgression and transformation. Anthropology now talk of flows, communities of practice, and mobile cultural geographies in what appears to be a radical shift of object, from social structures and a standardizing view of collectivities, to individuals, processes, entities and agencies.

Anthropologists of religion have long grappled with the figure of the ‘trickster’ – the playful, deceitful, shape-shifting archetypical spirit whose resistance to categorical stasis and ontological certainty is a reminder that cosmology can often escape human determination and containment. Through diverse ethnographic instances and contexts, we explore the idea of ‘anthropological tricksters’ in the more encompassing domains of politics, kinship, and social identity, where ambiguity may not be just transitive but indeed constitutive. The field is exploring novel ways of recording and theorizing ontological transgressiveness and transformation. see http://www.scribd.com/doc/70353722/The-Shadow-as-a-Magical-Assistant

Sophistry is part of the speculative basis of language based subcultures — persuasion and rhetoric with a dash of charisma. Such persons may believe wholeheartedly in their own self-delusion and zealously try infecting others with it. But why? The question remains, but often has a narcissistic or manipulative basis. Argumentation skills don’t necessary lead to truth. Arguments can be utterly fallacious, “bait and switch” pseudo-philosophy, or a confidence trick. Deiliberately flawed reasoning and arguments may even be less harmful than those unconsciously produced by those with self-deluded good intentions based in fraudulent assumed truths. The effect of both on others is still exploitative.

Bread & Circuits

The situation is compounded by netlife: From magicians and mediums to immersive media, and from the circus to cyborgs, the celebration and/or mistrust of illusion has been a central theme across a range of cultures. Notions of fakery and deception remind us that our identities that are performative. The figure of the ‘mark’ of the fairground scam remains culturally ubiquitous, perhaps more so than ever, in an era of (post) mechanical reproduction.

Is new technology a flight from the real or merely a continuation of older cultural forms? Is it necessary, or even possible, to define reality in relation to the illusory? What realms of ‘otherness’ remain to be embraced? We can discuss staged illusions across a spectrum of historical, geographical and cultural contexts, including: 3D cinema, the paranormal, the music hall, digital trickery, the fairground, magicians and illusionists, theatre, science, the museum, the magic of cinema, the gothic, digital gaming, role play, social networking, the circus, advertising, illusory bodies and genders, theme parks and digital animation. The unknowable isn’t always the spiritual.


Each age has its quest for the Holy Grail, however you define it. The New Age dogmas may be even more difficult to escape than the conventional ones whose boundaries are well known. Supernatural beings don’t influence us, rather it is the human who allows himself to be influenced by others.

You can make yourself believe anything, moreso, by repeated exposure to such notions and engaging in self-confirmatory searching for material and individuals that support those erroneous conclusions based on partial information or even disinformation. This is the basis of mind control in cults. Groupthink repels rather than persuades the spiritually mature because it is the opposite of self-actualization and self-realization which is true gnosis, or self-knowledge.

It is in the interpretation of such phenomena that people depart from ‘reality’ into self-delusion, religious and otherwise.
Does consciousness supervene on all identical worldlines and where the multiverse differentiates (or as bundles of worlds divide), where the first person experience is indeterminate. Secondly, does local causality then apply?

“Space” as the master trope of this century, and in the domain of 21st century (post) humanists, is a concept gaining significant attention in rhetoric and composition. Even a lifetime of compulsive dissent may be totally off-track, supporting nothing more than a false personality rather than health and well-being. We voice great moral indignation about other people’s atrocities but not our own. Thomas Aquinas called it intentional ignorance – when something is not nice to think about.

What some people often miss is, in the emerging, more unified paradigm, that which we usually think of as “objective” (and/or “objective truth”), really turns out to also be instances of very strongly repeatable subjectivity. This sort of reveals what is coming at us and that what we really experience are forms of strongly repeating, stochastically repeating and the rare-to-never repeating instances of subjectivity.

After a fashion everyone gets to strongly, stochastically and rarely repeatable subjectivity, and our much loved objective certainty shimmers away. So, we feel a chill run through us, or we encounter a sense or a presence. And, we know that it is of the rarely repeatable category. A fully cloaked being sitting on the bed and scaring the whiskers off the cat, or Christ in his full, compassionate sensitivity, but also hidden from direct view.

Some people think of physical life and also spiritual life. Much of the physical life IS strongly repeatable, but not all. But much of spiritual life is rarely repeatable and certainly not on our whim and control. So, some paradigm transition, some adjustment in world-modeling is deeply warranted.

Do we just take a load off and tune in, structurally code into the strong, stochastic and rare flavors of repeatable subjectivity? Do we remain fascinated with following the high weirdness of our faulty perceptions or try to see through the dynamics of the process in motion? In this sense, archetypes and anomalous phenomena function like magicians of the psyche, deluding us with misdirection. Does the paranormal contradict scientific explanation or merely elude it?

Creativity and Healing

We can return to Nature and our own nature, collectively preparing a paradigm shift for a new shared reality and trajectory that integrates physical, emotional, cognitive and spiritual coherence. The silent frictionless flow of living intelligence is beyond words and conceptual constructs.

We are a process of recursive self-generation. The holographic groundstate is our creative Source, directly discoverable in the immediacy of the emergent embodied moment. We are continuously in the deep embrace of the physical universe. It not only interpenetrates but is the very fabric of our being.

The healing response includes behavioral, mental and spiritual shifts or transformations. Health is the natural outcome of a meaningful life, not just absence of symptoms. It means a connection with and comprehension of the complexities of life that is deeper than the conventional worldview of cause and effect. Many researchers view consciousness as the foundation of reality. We do not exist independently from the Universe; we are fused with it. But the exact nature of that seamless connection remains a Mystery.


~ by ionamiller on November 11, 2011.

One Response to “Holographic Archetypes 3, holographic cosmology”

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