The Reemergence of Animism
"Great storms sent from heaven, are they,
The owl that hoots in the city, are they,
Of Anu's creation,children born of earth, are they,
The highest walls, the broadest walls, like a flood, they pass,
From house to house they break through,
No door can shut them out,
No bolt can turn them back,
Through the door like a snake, they glide,
Through the hinge like a wind, they blow."
-Babylonian Cuneiform Tablet
"The symbolic display seen by the abductees is identical to the type of initiation ritual or astral voyage that is embedded in the traditions of every culture...the structure of abduction stories is identical to that of initiation rituals...the UFO beings of today belong to the same class of manifestation as the entities that were described in centuries past."
-Dr. Jacques Vallee citing the extensive research of Bertrand Meheust
[Science-Fiction et Soucoupes Volantes (Paris, 1978); Soucoupes
Volantes et Folklore (Paris, 1985)], in Confrontations, p. 146,
"These thirty years, and more, that I've spent among exotic, barbaric, indomitable gods and goddesses, nourished on myths, obsessed by symbols, nursed and bewitched by so many images which have come down to me from those submerged worlds, today seem to me to be the stages of a long initiation. Each one of these divine figures, each of these myths or symbols, is connected to a danger that was confronted and overcome. How many times I was almost lost, gone astray in this labyrinth where I risked being killed... These were not only bits of knowledge acquired slowly and leisurely in books, but so many encounters, confrontations, and temptations. I realize perfectly well now all the dangers I skirted during this long quest, and, in the first place, the risk of forgetting that I had a goal... that I wanted to reach a "center". "
In the image below, which is the activity of biophotons, one is struck by how much this resembles what we observe looking outward toward the macrocosmos of the universe, only these light emissions are within us as if to demonstrate the ancient maxim of as above, so below. Radiant energy as transposed into cellular biology seems posed as a carrier of waves that seemingly link the somatic to the delimited potentiality of a larger universe as well as ourselves being an extension of this nature as well as nature being an extension of ourselves toward it's complex hierarchy on a planetary basis.
Originally, my intent was to devote Part Two to citing various resources concerning a variant of recurrence, which is the demonstrable and purposeful reinvention of mythology at the hands of an unknown third party as it were, an unknown form of sentience found in a realm of nature we have but fleetingly encountered, but then I thought more context should be placed in advance of such a consideration. This short essay is an extension of my research as mentioned earlier, into the topic of light energy transposed into the biology of photons http://www.biophotonicsresearchinstitute.com/
This interest reflects on my growing interest in a new definition of animism as a strong candidate for the rebellious and non conforming taxonomy of anomalous creatures which interestingly, seem to follow a pattern of their appearance that is linked to local ecological systems much like their "real" counterparts. What is fascinating as a recurrence is the reemergence of animism as scientific pantheism.
This is an important discernment if you will.
The term animism is derived from the Latin word anima meaning breath or soul. The belief of animism is probably one of man's oldest beliefs, with its origin most likely dating to the Paleolithic age. From its earliest beginnings it was a belief that a soul or spirit existed in every object, even if it was inanimate. In a future state this soul or spirit would exist as part of an immaterial soul. The spirit, therefore, was thought to be universal.http://www.sacred-texts.com/sha/anim/ I am always struck by the phenomenon of recurrence, and in this theory we seem to be experiencing scientific interest in what our remote forebears took as a natural extension of their own situation.
Once again, the context of anomalous events are more important than the events in of themselves inasmuch the insertion of reinvented forms of mythological terms are in juxtaposition of the ones that in a technological society are more prevalent and necessary than one might think. We condescendingly look upon the Greeks as haplessly controlled by their mythos, while we obediently are subservient at large to the role of it, from our first day ensconced in primary school. The role of myth contains our relationship to the organic world of forces in which we are embedded. In this, perhaps we see an increasing zoology of what could best be termed as anomalous spirits of nature arising to emerge once their territorial ecology has been upended, or at worst, largely destroyed. I have this sense that the intermediate realm is inexplicably linked to our own and each having a corresponding ecology that are interdependent as a coevolutionary process, the death of the organic world as it now organized and exists, seems to have called them forth.
In this there is one compelling fact that we discount, that we are a portion of this nature as vertebrate mammals within a planetary system of varying forms of sentience, from moths to apes, to goats to what have you as facets of a perhaps intertwined hierarchy of consciousness in varying forms that may represent another form of a quantum ecology in the exchange received by a myriad of antennae in thousands of species gathering sensate material for a hive of nested perception and cognition of which we are only one facet of a holographic arrangement. The fact that the genetic material that makes a tree can make a man or woman must be conveying this sense of nested realities, each if you will with their own portion to play in a web of organization.
First formulated by James Lovelock during the 1960s as a result of work for NASA concerned with detecting life on Mars,the reinvention of myth, or narrative story in the Gaia hypothesis proposes that living and non-living parts of the earth form a complex interacting system that can be thought of as a single organism.
In all these explorations one reality becomes particularly evident, that everything we experience, including ourselves are interconnected to a sentient universe inasmuch as we are a small portion of it's circumference and to divide ourselves in a existential stance is an absurdity. Consequently, the role of the paranormal is also not divorced from our affairs, in other words, it is not existential and divorced from us, and we in turn co-create it, albeit on a non local basis that interfaces our biology. Then, inserting itself within this is the reinvention of mythology which is afoot, as a guiding principle rather than an edict, unless you believe in perfection as an absolute and your deity is a monarch.
Named after the Greek goddess Gaia, the hypothesis postulates that the biosphere has a regulatory effect on the Earth's environment that acts to sustain life and then we also have the the addition of mind to breath in the Noosphere as currently being investigated by the former principals in Princeton's PEAR Project which makes for a fascinating subject in of itself at http://noosphere.princeton.edu/
The quanta of measurement seemingly results in one finding evidence for what one seeks in a demonstrative sum that is calculated by the sort of measuring device we bring to the fore, whether it is logical in the sense of sociological,mythological, archaeological or biological theories. Perhaps what we are investigating after all is said and done, is probability within the range we set, which results in certain combination's of variants can add, divide or subtract in our equations while each recombinant facet leads to an identical sum.
In this combinatorial game of languages in mathematics, biology, cybernetics and physics, is an organizing principle in this glass bead game either sought by division or addition, or multipliers of a manufactured variant of reality.
Building on this organizing principle, we can have all three in a complex equation that tunnels through itself, ever seeking coherency by connecting the dots which are either molecules, particles or packets, or applied to individuals, culture and behavior.
Note that there is no copyright or ownership outside of our markers being representative of our conceptual models. Yet when it comes to the organic basis of life, we have a synthetic hierarchy imposed of proverbial real estate managerial brands of nationalistic firms that hold order and rule by division of natural resources in various monopolies incorporated to focus on extracting their various goals to dominate over one another by recombinant, self legislated rationalizations of force.
And so again we have, after all is said and done, is probability within the range we set, which results in certain combination's of variants can add, divide or subtract in our equations while each recombinant facet leads to an identical sum.
In a previous post I had mentioned Mircea Eliade and the incisive commentary by Rev Gary Boyer who describes the same reaction I had to Eliade as an insight to a certain psychology that operates at a deep level in our principles of organization describes that we have two competing mythos at play, the secular history of time and the sacred mythos that corresponds to what Loren Eisley meant when he said, "Every time we walk along a beach some ancient urge disturbs us so that we find ourselves shedding shoes and garments or scavenging among seaweed and whitened timbers like the homesick refugees of a long war..."
Rev Boyer continues this venture...
"The year I was born, a small book by an obscure Romanian religious philosopher was published with the English title The Myth of the Eternal Return. Although the contents of the book would not pass into my consciousness for another 20 years, what was contained therein was to have a significant effect on me. This book was to change forever my view of my life, of the world, and of the cosmos.
The author was Mircea Eliade. The idea the Eliade put forward in this book was that there was a distinction between religious and non-religious humanity on the basis of distinctly different understandings of history and of time. Eliade argued that the perception of time as a linear and unrepeatable track is a peculiarity of secular modern humanity. In contrast, archaic humanity ,or homo religiosus as Eliade put it, understood time as more complex than a single line of unrepeatable events. For them, time was divided between linear profane time and sacred time. The latter Eliade described as cyclical and in which all events could be reenacted—especially those of cosmic or creative significance.
Through the acting out of myths and rituals, Eliade argued, ancient humanity found access to a “time out of time,” a timeless time, or a sacred time. In so doing, humanity was able to defend against the horror of linear time or what Eliade called the “terror of history,” a condition of helplessness before the relentless march of historical time, a form of existential anxiety that comes with discovering one has been born and realizing that you will ultimately die."
What perhaps that is occurring is a duel of meta-programming on several levels that occurs in the intervals between the death throes of one civilization and the seeds of another yet to be brought into fruition, a term brought into popular play by Dr John Lilly, which has been posed against the linearity and\or terror of history. In this study of animism within my research, I find that if this situation with several interlocking loci of manifestations, has a message, it may take several forms.
1. We are a part of nature, we are nature as a species..within a larger context.. not as existential objects.
2. By tampering with this organic system we may be viewing ourselves in these events as we are seen by another party as in the initiation of abductions..cruel experimenters blindly manipulating nature.
3. Nature will rebalance itself and us within it in an unanticipated manner.
What I am suggesting is a third party, as Dr Vallee has also suggested is purposefully reorienting by deconstruction, the aforementioned self referential human system of valuation as a calculus for the strata that upholds behavior as well as the success of business as usual in the hands of divisive ploys of playing the left hand against the right..and then we have the conjunction of mythologies in the interlinked facets of a planetary sentience, as we ourselves could be considered spirits of nature. If our remote ancestors came upon us in this reinvention of animism, the irony of a technological and market driven anthropology rediscovering in effect what we derisively term a certain magic that eludes discovery, I think they would feel vindicated and yet saddened as well as being looked upon as heretics and impossibly naive. At the same time perhaps in our own epoch our largely static concepts concerning the supernatural, how we define "God" the relationship between the sacred and profane, may be seen as a cycle wherein we begin to recognize animisim in a new formulation and, of course, this infers a reorientation between the observer and the observes as two sides of the same coin,