NEXT OF KIN, by Iona Miller



Last Twig On the Branch

The ‘Spirit’ or Ruach of the Tree of Life which corresponds to the Intellect and Yetzirah (the Formative World) also corresponds with the Psyche. The Formative World) also corresponds with the Psyche. The Merriam-Webster Dictionary defines of ‘Psyche’ as soul, mind, and “The specialized cognitive, conative, and affective aspects of a psychosomatic unity :  mind; specifically :  the totality of the id, ego, and superego including both conscious and unconscious components.”

Death also is in Paradise
Therefore, the Ruach/Breath of life (vital breath) and the Psyche are essentially one and the same. In psychology, the psyche is the totality of the mind (conscious and unconscious) and states stemming from the six types of senses, vision, hearing, smell, taste, touch and mind;
the breath of life; the vital force which animates the body and shows itself in breathing; life, a living being: ψυχή ζῶσα, a living soul, the seat of the feelings, desires, affections, aversions. a moral being designed for everlasting life; an essence which differs from the body and is not dissolved by death.

ψυχή (Psyche) is Psyxḗ (from psyxō, “to breathe, blow” which is the root of the English words “psyche,” “psychology”) – soul (psyche); a person’s distinct identity (unique personhood), i.e. individual personality. And that identity, that psyche comes to us through manifestation of our essence in our family tree.

Genealogy allows us to engrave our lines in history. As we journey up through our lines of descent we are always asking Who, Where, and When — the questions that define the next of kin in our search pattern as we flesh out our family tree as its genealogical midwives.

Who from the family tree am I looking for at the moment? 

  • Where were they when a particular event occurred?
  • When was it that the event likely took place?

That’s the foundation for everything we do in genealogy.

The particular form the genealogical tree takes depends on who is identified as genealogical father and who is identified as genealogical mother to whom.
That identification is the basis upon which a conceptual system expressed in terms of symbols and relationships among symbols. When invaders become ancestors it reconfigures ethnicities, embodying systematic changes.

“The tree has a cosmic significance—it is the worldtree, the world-pillar, the world-axis.

Only think of Yggdrasill, the world-ash of Nordic mythology, a majestic, evergreen tree growing at the center of the world.

The tree, particularly its crown, is the abode of the gods. the world-tree.

But, as the alchemical symbolism clearly shows, it is also a transformation symbol, a symbol of the process of self-realization.

According to certain alchemical sources, the adept climbs the tree—a very ancient shamanistic motif.

The shaman, in an ecstasy, climbs the magical tree in order to reach the upper world where he will find his true self.

By climbing the magical tree, which is at the same time a tree of knowledge, he gains possession of his spiritual personality.

To the eye of the psychologist, the shamanistic and alchemical symbolism is a projected representation of the process of individuation.

(Jung, C.G. Jung Speaking: Interviews and Encounters, Pages 353-358.)

– Plato ( 428-348 BC) in the Timaeus says: ” Therefore, according to a probable thesis , it must be said that this world was born as a human being really has a soul and intelligence in accordance with the divine will .”

This vision is refined later in the Alexandrian and Neo-Platonic thought and finds wide success in the Hellenized Egyptian thinker , Plotinus of Lycopolis ( 204-270 ) .

– Plotinus in the Enneads (IV , 4, 45 ) writes:

” … It is clear that every being that is in the universe, according to its nature and constitution, contributes to the formation of the universe with his action and his suffering, in the same manner in which each part of the individual animal , in reason of his natural constitution , cooperate with the body as a whole , making the service that competes with its role and its function. Each part also gives and receives from its other , as his receptive nature allows. ”

He also states that the simple is what is the basis of life . This is because the soul of an organism and is worth much more than all the parts put together : every body is a unit , an indivisible whole , something extraordinarily simple at first glance while being composed . This “simple” that is the basis of the compound can not be a material entity , because no matter what material may be designed or divided in half , even only conceptually . The multitude of souls in the world is itself intelligible only on the assumption that they all have a common origin. This unit is what explains the meaning of the Anima Mundi . The One remained transcendent itself and the individual deities were conceived as immanent forces of creation , as we would say today energies , and were , therefore , partakers of the same Spirit of the World that becomes a summation and archetypal energy .

Plotinus says , in fact, that ( Enneads , II, 3:16) : ” … the opposites are reconciled , and without them the universe is not such, and so is the other living beings .”

For Dionysius the Areopagite ( fifth-sixth century ) , the Anima Mundi , just like the One of Plotinus and the Holy Spirit Christian, it is life-giving and ” distributing itself is not divided .” As, indeed , the idea that the Trinity is not affected indeed strengthened in comparison with the previous and the widespread propensity to triad recovered from Pythagoreanism , Neoplatonism and by Proclus.

William of Conches (1080-1145 AC) , one of the greatest exponents of the Platonism of the famous school of Chartres, in his : Glosses on Timaeus of Plato, says, ” The Soul of the World is a natural energy beings for which some have only the ability to move , the other to grow , others to perceive through the senses , others to judge . The question is … what is that energy. But, as it seems to me natural that energy is the Holy Spirit , which is a benign and divine harmony that is that from which all realities have to be, to move, to grow , the feeling, the experience , the judge.

Marsilio Ficino argued , in his Platonic Theology, that the soul ” is the greatest of all miracles of nature. All other things are under God always be a single soul on the other hand is all things together “…” the nature center , the middle term of all things , the chain of the world , the bond and the seam of the universe, the face of everything.”

Always Marsilio Ficino (1433-1499)

– In his Platonic Theology , Book III , Chapter I, states that the Anima Mundi is the mirror of divine realities , the life of those mortals and the nexus of both.

– And in the De vita says: ” The Soul mundi … according to the Platonic oldest , by means of his reasons , he has built in the sky, beyond the stars , the astral figures and parts of figures , such that they themselves become figures, and impressed in all these figures certain properties … And specifically, it has no place in heaven forty-eight figures universal , twelve in the Zodiac , thirty-six out of the Zodiac. »

The scholar, philosopher and priest Marsilio Ficino made his Neoplatonic reading of the Anima Mundi syntonic with the Christian vision. He understood the  sacred junction between the upper and the lower world.  Ficino departed from the field and gradually climbed up the form, then the Soul, and then the Angel of God The Soul stood in the center, and it was the junction point between the physical and the spiritual.

For this Ficino called the Anima mundi et copula and that is the Soul as a node between the physical reality and the intelligible and therefore ” copula ” or union of the world with another dimension.

In its Platonic Theology of immortalitate animarum , Marsilio Ficino defines the soul as ” Centrum naturae, universorum medium mundi series Voltes nodusque et omnium copula mundi.”

Therefore raises the Soul in the middle of nature. He sees it as what mediatra nature and the universe, understood in its plurality of planetary epiphanies, but also as a node of all things, in the sense of what holds together the infinite parts of the world. Defines it as the face of all things and ” copula, ” i.e. union, the world itself with the divine. (La Primavera di Botticelli, cosmic mystery of the Anima Mundi , Vincenzo Guzzo and Gaspare Licandro ).

In the sixteenth century , the notion that the most vital vitalistic Soul of the world emerged especially in Giordano Bruno , who conceived the presence of the divine in nature in a vision closer to pan-enteismo that pantheism to which he was burned alive , and then Tommaso Campanella , according to which all the elements of reality are sentient beings and therefore have a kind of consciousness.

In the following centuries the idea of Anima Mundi was almost forgotten, and  severely hampered by the spread of the mechanistic conceptions. Descartes with the distinction between res cogitans and res extensa deprived the Nature of the Soul and the Soul of its vital relationship with the Whole.

With Goethe’s concept of Anima Mundi Schelling made a mental note and then shooting the Neoplatonic conception that sees the intelligent principle already present in embryonic form in nature or potential . The nature , for Schelling , is a ‘ ” dormant intelligence ,” a “spirit of power” and could not evolve to produce the man if he had not already within themselves the divine spirit . The organizations below are only minor aspects or limitations of the only universal in the human body is fully realized . The soul of the world in fact become fully self-conscious only in man, that is so over the top, the point of transition from nature to God, which is reflected in it . In nature there is therefore purposive intentionality , which is specified in organisms gradually more complex starting from a principle , however, simple and absolutely unified.

Schopenhauer , then , stated that the individual souls of individuals are an expression of the will of a single life , however, operates in an unconscious manner , and only humans can become self-conscious.

The idea of Anima Mundi emerges so cogent in Carl Jung, the concept of the collective unconscious. James Hillman (1926 – 2011) re-evaluates the validity of the idea of Psyche Member of the mind , not as merely rational , but as Anima (original meaning of the word Psyche) and enhances well the ideas and the valuable role of the philosophers of the Renaissance as they represented the Anima Mundi.

We are souls who choose life … who have chosen to exist. And in my opinion, to exist is to choose to love and to be loved in spite of and, above all, open to our relationship with the world … We are in a sense just the relationships we have with the world, because they are made of our own imaginal substance. We share the same Unus Mundus.

Things ‘ transparent ‘
who allow themselves to go through the light of the world acquire a cosmic depth.
The thing that shines the power of the world has become a symbol. So every finite thing can become a symbol, ‘ representative ‘ of the universe, where everything appears and shines in it, as a consequence, the world can not become a symbol just as in things finite meets its own image and reflected in the symbol itself. * So symbol , image, origin , but also ritual, form, light, and what in the language and practice of art means the art. The soul of the world as a mediating force , life-giving and life refers to the life-world of art.”

The soul of the world, life and death.
In the dense network in which everything and everyone we connect (Anima Mundi?), sharing the idea that nothing is created and nothing is destroyed, everything is transformed, and knowing that the immensity of the Mystery embraces everything that we intended to Soul and understand it, we have no reason to feel far away or lost the stars disappeared on our horizon. We ourselves are neither close nor distant than everything disappears but these, like all of our deceased loved ones are to us. Atoms and galaxies are One and the transition from the phenomenon of becoming the idea of being constantly and occurs with simultaneous reciprocity, constancy and love in the heart of the mystery in which everything is where everything becomes. – Vincenzo Guzzo.

We Are Alive; It’s All We Know

Life is a luminous pause between two great mysteries,
which themselves are one. —
C.G. Jung

Over the course of the millennia, all these ancestors in your tree, generation upon generation, have come down to this moment in time–to give birth to you. There has never been, nor will ever be, another like you. You have been given a tremendous responsibility. You carry the hopes and dreams of all those who have gone before. Hopes and dreams for a better world. What will you do with your time on this Earth? How will you contribute to the ongoing story of humankind? History remembers only the celebrated, genealogy remembers them all. —Laurence Overmire

“The neurosis is as a rule a pathological, one-sided development of the personality, the imperceptible beginnings of which can be traced back almost indefinitely into the earliest years of childhood.  Only a very arbitrary judgment can say where the neurosis actually begins.  If we were to relegate the determining cause as far back as the patient’s prenatal life, thus involving the physical and psychic disposition of the parents at the time of conception and pregnancy—a view that seems not at all improbable in certain cases—such an attitude would be more justifiable than the arbitrary selection of a definite point of neurotic origin in the individual life of the patient” (Jung, CW 16, 257-258).

“It isn’t primarily a practice of thinking of one’s last hour, or of death as a physical phenomenon; it is a seeing of every moment of life against the horizon of death, and a challenge to incorporate that awareness of dying into every moment so as to become more fully alive.”
—Brother David Steindl-Rast Parabola, 1977.

Assemblage theory

“Deleuze’s theory (metaphor?) of assemblage as a way of thinking about the social world is an intriguing one. Fundamentally the idea is that there does not exist a fixed and stable ontology for the social world that proceeds from “atoms” to “molecules” to “materials”. Rather, social formations are assemblages of other complex configurations, and they in turn play roles in other, more extended configurations.

What is appealing to me about this way of talking about the social world is that it takes us away from the presuppositions we often bring about the social world as consisting of a range of discrete social objects or things. According to this static way of thinking, the state is a thing composed of other things; likewise Islam is an extended social thing; likewise Chicago; and so on. The assemblage approach suggests a different set of metaphors for the social world: mosaic, patchwork, heterogeneity, fluidity, transitory configuration. And this seems like a more realistic way of characterizing large extended social formation like states or regulatory agencies.
The downside of this way of talking and thinking about the social world is precisely the indefiniteness and indeterminacy it suggests for the composition relation. This poses a very hard problem for explanation. How are we to explain the properties and behavior of the composite entity if there is so much contingency in its parts and the ways in which they interact? The strategy of aggregative explanation seems to be a non-starter, since it is stipulated that composition is not a strongly rule-governed process. But so do the comparative and generalizing strategies. If the composites are indeed sui generis and unique configurations we can’t generalize across instances and can’t usefully compare them.”…/assemblage-theory… 


Legacies of invisible loyalties and obligations from the past that are passed on through generations
, including unconscious limitations. The invisible fibers of loyalty consist of consanguinity, maintenance of biological life and family lineage on the one hand and earned merit among members on the other. (1973, p. 52) Loyalty is a mark of belonging to a group and therefore manifests itself both as a group characteristic and as an individual attitude. Loyalty, as an individual attitude, goes beyond mere identification with the group.

To be a loyal member of the group implies internalizing the spirit of its expectations and complying with its internalized injunctions. Failure to live up to the demands of loyalty leads to feelings of existential guilt which constitute a system of secondary regulative forces which play a part in maintaining the homeostasis of the family system. The development of loyalty is determined by the history of the family group, the type of justice in force within it and its myths. The nature of each of the group members’ obligations depends on his/her emotional disposition and his/ her position in respect of the family ledger , which recapitulates what each member of the family owes.


~ by ionamiller on March 22, 2016.

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