Whereas the Freudian analyses were largely unsuccessful as long as they were limited to postnatal biography, a more encompassing model of the psyche that includes the perinatal and transpersonal domains has opened the way to a much deeper, less reductionist understanding of art. In turn, archetypal astrological analysis opens up a new source of insight into works of art and into the life and work of major artists, providing extraordinarily precise indications of the specific archetypal qualities and the timing of their creative expression.
For this module, please watch the film Groundhog Day , which will be used as an example of the kinds of insights afforded by this expanded understanding of the psyche. The analysis of history, its patterns, and its driving forces has long compelled the attention of scholars and thoughtful citizens. What can explain the sudden eruption of mass revolutionary impulses, violence, and totalitarianism, or, on the other hand, periods of widespread spiritual awakening and cultural creativity — sometimes synchronistically happening in multiple societies around the world?
Consciousness research based on work with holotropic states has provided a new dimension of understanding in the analysis of history. Holotropic states point to deeper sources of this aggression on the perinatal level trauma of biological birth and in the archetypal forces of the collective unconscious.
This module will provide practical instruction on how to calculate and interpret your own personal transits. Be sure to have your birth chart and a blank sheet of paper to work with as you watch. You can also examine major past periods and events in your life by observing what the transits were at that time, and gain a new level of self-understanding in the unfolding drama of your life. You thereby begin to make what is unconscious conscious, becoming freer to participate intelligently in the unfolding of these forces and patterns. If you do not already possess a copy of your birth chart, you can acquire one for free through the astro.
If you are uncertain of the exact time and know only the day, put in noon for the time; if you have an approximate range of time when you were born, like the evening or the afternoon, put in the time that is closest to the middle of that time period, and make a note to yourself of the potential margin of error e.
Astrology and psychology are mutually illuminating, each discipline offering a tremendous enrichment of the other. According to the understanding that has emerged from Jungian psychology, consciousness research, and scholarly mythological research, archetypes are timeless primordial cosmic principles underlying, informing, and forming the fabric of the material world.
In psychiatry, psychology, and psychotherapy, adding the archetypal domain to the cartography of the psyche provides a deeper understanding of emotional disorders and opens new perspectives for therapy. As Philipp Frank has shown in his book Philosophy of Science , the source of the basic axiom of a scientific theory or the source of a scientific discovery is often an archetypal motif. Archetypal analysis is similarly valuable for understanding political movements and cultural developments. Take what you have gathered from coincidence. Jung coined the term synchronicity as a name for coincidences in which two or more independent events having no apparent causal connection nevertheless form a meaningful pattern.
On occasion, such patterning can strike one as so extraordinary that it is difficult to believe the coincidence has been produced by chance alone. The events give the distinct impression of having been precisely arranged, invisibly orchestrated. In our postmodern age when all the old metanarratives are contested, awareness of synchronicities has become for many alert individuals a crucial source of spiritual orientation and nourishment. Yet synchronicities are both gifts and challenges. They can be felt as acts of grace or the subtle patternings of a cosmic artist, yet they can also suggest an elusive trickster who demands careful discernment both outer and inner.
There seem to be stages that individuals go through in their deepening recognition of the synchronistic dimension of life.
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Synchronicities can compensate for the one-sidedness of egoic consciousness, and move the individual psyche toward wholeness. They also have, like all things, a shadow side. Most profoundly, they can give us intimations of the numinous. Their occurrence can have a healing effect psychologically, as well as a paradigm-shifting power intellectually. And in the case of astrological correlations, they can provide a cosmic context and foundation for understanding the nature of the universe we live in and the place of human beings within it.
At the turn of the twentieth century in Vienna, Sigmund Freud made revolutionary discoveries concerning the human psyche and single-handedly laid the foundations of a new discipline — depth psychology. He surrounded himself with a group of brilliant followers, some of whom departed from his original ideas and seriously challenged some basic assumptions of his teachings.
Jung, Melanie Klein, Wilhelm Reich, and others — created their own schools. An approach combining research of holotropic states of consciousness with archetypal astrology provides unexpected insights into this situation. One of the best ways to begin to integrate the power of transpersonal psychology and archetypal astrology for understanding the depths of human experience is to examine case histories in which dramatic non-ordinary states of consciousness and psychological conditions are described and then analyzed with the aid of these perspectives. Compared with the conventional psychiatric response to mental suffering and symptoms, the emerging approach suggested by transpersonal psychology and archetypal astrology offers a number of specific advantages.
This approach also encourages a proactive stance, trusting the inner healing intelligence of the psyche. It grounds the condition in a larger cosmic context, and gives clues to its timing and duration.
Archetypal astrology involves the possibility of prediction, but as a method it is archetypally predictive rather than concretely predictive. For example, Saturn can signify not just difficulty but also discipline; burdens but also foundations; gravity in the physical sense but also gravity in the moral sense. A Venus-Saturn alignment may coincide with loss of love but also enduring fidelity in love, or the love of an older person, or an aesthetic appreciation of classical forms of art. This essential multiplicity of potential meanings relevant to any archetype requires of us both humility and caution as we pursue astrological understanding.
Otherwise, there is a real danger of psychological wounding — to others and to ourselves. We must be mindful of tendencies to project our fears or our wishes into our assessments, and to overestimate our knowledge of all the relevant data. Some can try to use astrology to serve an impulse to control life rather than to participate in life.
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All these represent distortions of the true promise offered us by archetypal astrology. One of the most interesting and surprising findings in the early research of LSD was the discovery that this substance induced mystical experiences resembling those found in the great spiritual texts of the world. Subsequent research with LSD and other psychedelics provided fascinating insights concerning the ritual and spiritual history of humanity — shamanism, rites of passage, the great religions of the world and the mystical traditions — for which mainstream psychiatry has no plausible explanation.
These may include being parented, initiation, courtship, marriage and preparation for death. They are indeed an instinctive trend ". In his approach to the structure and meaning of myth, Levi-Strauss concluded that present phenomena are transformations of earlier structures or infrastructures: 'the structure of primitive thoughts is present in our minds'. The concept of "social instincts" proposed by Charles Darwin , the "faculties" of Henri Bergson and the isomorphs of gestalt psychologist Wolfgang Kohler are also arguably related to archetypes.
In his work in psycholinguistics, Noam Chomsky describes an unvarying pattern of language acquisition in children and termed it the language acquisition device.
He refers to 'universals' and a distinction is drawn between 'formal' and 'substantive' universals similar to that between archetype as such structure and archetypal image. Jean Piaget writes of 'schemata' which are innate and underpin perceptuo-motor activity and the acquisition of knowledge, and are able to draw the perceived environment into their orbit.
They resemble archetypes by virtue of their innateness, their activity and their need for environmental correspondence. In Biological theory and the concept of archetypes , Michael Fordham considered that innate release mechanisms in animals may be applicable to humans, especially in infancy.
Transformation of Mars Archetype
The stimuli which produce instinctive behaviour are selected from a wide field by an innate perceptual system and the behaviour is 'released'. Fordham drew a parallel between some of Lorenz's ethological observations on the hierarchical behaviour of wolves and the functioning of archetypes in infancy. Stevens suggests that ethology and analytical psychology are both disciplines trying to comprehend universal phenomena.
Ethology shows us that each species is equipped with unique behavioural capacities that are adapted to its environment and 'even allowing for our greater adaptive flexibility, we are no exception. Archetypes are the neuropsychic centres responsible for co-ordinating the behavioural and psychic repertoire of our species'.
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Following Bowlby, Stevens points out that genetically programmed behaviour is taking place in the psychological relationship between mother and newborn. The baby's helplessness, its immense repertoire of sign stimuli and approach behaviour, triggers a maternal response. And the smell, sound and shape of mother triggers, for instance, a feeding response. Stevens suggests that DNA itself can be inspected for the location and transmission of archetypes.
As they are co-terminous with natural life they should be expected wherever life is found. He suggests that DNA is the replicable archetype of the species.
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Stein points out that all the various terms used to delineate the messengers — 'templates, genes, enzymes, hormones, catalysts, pheromones, social hormones' — are concepts similar to archetypes. He mentions archetypal figures which represent messengers such as Hermes, Prometheus or Christ. Continuing to base his arguments on a consideration of biological defence systems he says that it must operate in a whole range of specific circumstances, its agents must be able to go everywhere, the distribution of the agents must not upset the somatic status quo, and, in predisposed persons, the agents will attack the self.
Melanie Klein : Melanie Klein's idea of unconscious phantasy is closely related to Jung's archetype, as both are composed of image and affect and are a priori patternings of psyche whose contents are built from experience. Jacques Lacan : Lacan went beyond the proposition that the unconscious is a structure that lies beneath the conscious world; the unconscious itself is structured, like a language. This would suggest parallels with Jung. Further, Lacan's Symbolic and Imaginary orders may be aligned with Jung's archetypal theory and personal unconscious respectively.
The Symbolic order patterns the contents of the Imaginary in the same way that archetypal structures predispose humans towards certain sorts of experience. If we take the example of parents, archetypal structures and the Symbolic order predispose our recognition of, and relation to them. Lacan posited that the unconscious is organised in an intricate network governed by association, above all 'metaphoric associations'. The existence of the network is shown by analysis of the unconscious products: dreams, symptoms, and so on.
Wilfred Bion : According to Bion, thoughts precede a thinking capacity. Thoughts in a small infant are indistinguishable from sensory data or unorganised emotion. Bion uses the term proto-thoughts for these early phenomena. Because of their connection to sensory data, proto-thoughts are concrete and self-contained thoughts-in-themselves , not yet capable of symbolic representations or object relations.
The thoughts then function as preconceptions — predisposing psychosomatic entities similar to archetypes. Support for this connection comes from the Kleinian analyst Money-Kyrle's observation that Bion's notion of preconceptions is the direct descendant of Plato's Ideas.
Sigmund Freud : In the Introductory Lectures on Psychoanalysis Freud wrote: "There can be no doubt that the source [of the fantasies] lie in the instincts; but it still has to be explained why the same fantasies with the same content are created on every occasion. I am prepared with an answer that I know will seem daring to you. I believe that His suggestion that primal fantasies are a residue of specific memories of prehistoric experiences have been construed as being aligned with the idea of archetypes.
Venus Archetype: How & Where We Must Develop In Love
Laplanehe and Pontalis point out that all the so-called primal fantasies relate to the origins and that "like collective myths they claim to provide a representation of and a 'solution' to whatever constitutes an enigma for the child". Robert Langs : More recently, adaptive psychotherapist and psychoanalyst Robert Langs has used archetypal theory as a way of understanding the functioning of what he calls the "deep unconscious system". Like Jung, Langs thinks of archetypes as species-wide, deep unconscious factors.
Rossi suggests that the function and characteristic between left and right cerebral hemispheres may enable us to locate the archetypes in the right cerebral hemisphere.