Storms to the Stormy
In one of the recorded sessions in Jane Roberts’ Seth books, conducted during a particularly blustery and stormy evening, Seth announced his presence with the wry words: “storms to the stormy”.
That simple phrase has stuck with me, and it reflects the consistent and insistent message throughout all the accumulated Seth material that Seth sought to communicate: “you create the reality you know”.
How we accomplish this is probably the subject for another post. But it is also the issue of the primacy of the Imagination or “Poetic Genius” in William Blake’s work and the deeper aspect of what is referred to as the “intentionality” of consciousness. That is to say, the intensive act of Imagination intends a world, such intent also being the fundamental creative and formative principle we find in Carlos Castaneda’s writings, or in the poetry of Rumi.
“What is now proved was once, only imagin’d” — William Blake
“It’s not always a blind man
who falls in a pit. Sometimes it’s one who can see,
A holy one does sometimes fall,
but by that tribulation, he or she ascends,
escapes many illusions, escapes
conventional religion, escapes
being so bound to phenomena.
Think of how PHENOMENA come trooping
out of the desert of non-existence
into this materiality….
This place of phenomena is a wide exchange
of highways, with everything going all sorts
of different ways.
We seem to be sitting still,
but we’re actually moving, and the fantasies
of phenomena are sliding through us
like ideas through curtains.
They go to the well
of deep love inside each of us.
They fill their jars there, and they leave.
There is a source they come from,
and a fountain inside here.
Be grateful. Confess when you’re not.
We can’t know
what the divine intelligence
has in mind!
Who am I,
standing in the midst of this
thought-traffic?” — Rumi
“Storms to the stormy” means just that. But it also means that there is no real division or separation between subjective and objective events processes. There is a seamless wholeness to reality. If our circumstances are unsatisfactory, then we must look to the inner conditions — the wider psychic atmosphere — that brings about those circumstances, since what we call “objective reality” faithfully mirrors those inner processes, actions, and events.
In effect, narcissism (or what used to be called “idolatry”) is the human condition because we are oblivious to this intimate connection between the latent spiritual or psychic events and their manifest aspects as externalisations or symbolisations of inner events and acts. As Narcissus, in the myth of Narcissus and Echo, assumed that his image in the reflecting pool (physical reality) was a different and separate being, we assume an absolute divide between spirit and matter, or subjective and objective processes, each following separate laws of development or decay. What we have done, however, is inflict an incision or wound on Being by this false dichotomisation of Being. This error is called “dualism”.
Narcissism is, in effect, wounded Being for being self-alienated and self-estranged Being. The cure that would have saved Narcissus from his death at the hands of his own image would have been to recognise the image as a projection of himself. Although Echo tried anxiously and in vain to warn him that he was negatively fascinated and ensnared by the idol in the reflecting pool — his own image — she shared the curse herself, trapped in her own feedback loop. The blind cannot lead the blind, says the myth. Only something akin to a divine intervention — an apocalypse or “revelation” — would have shattered the delusion that drove Narcissus to his doom (and which now possesses and drives us) even if it would have broken his heart to let go of the precious love object and fixation that was literally consuming him, as his life’s energy drained out into the image.
As we once mentioned, the words fascism and fascination share the same root — the fascinum — the magic or binding spell. This has profound implications for understanding some of the more demonic and morbid manifestations of our Age.
Once we begin to bear witness to the world as a faithful reflection and rendering of who and what we are, we are well on our way to ridding ourselves of the fateful curse of Narcissus, and also taking a step towards authentic spiritual freedom. We urgently need to transcend ourselves by awakening from this narcissistic condition. Nietzsche likewise gave as his cure for egoic resentment directed against the world as the approach of the “free spirit” — “I willed it thus!” But what Nietzsche means by this is not mere volition, but the greater creative intentionality of the overself. One takes full responsibility for one’s circumstances — for one’s world is the true and faithful reflection and experience of who and what we are inwardly.
“The whole world is a form of truth” — Rumi.
“Storms to the stormy” (or, you create the reality you know) begs the question of our current turbulent and violent circumstances on this “angry Earth” and the unsettling of its biosphere and climate reflected in the proliferation of natural (and unnatural) disasters globally and the sixth extinction event. Earth deconstructed. “Storms to the stormy” would suggest that this often unprecedented coincidence of events are not random or chance occurrences but reflect a fateful disquiet, turbulence, or agony of the inward soul manifesting its volatile energies as it seeks a new equilibrium of powers and faculties, reflecting historian Jean Gebser’s “irruption” of a new consciousness structure. The spiritual teacher Eckhart Tolle writes of A New Earth. But what happens — and must happen — to the old one?
It is always possible that this volatile inward spiritual struggle to attain a new equilibrium of energies and faculties will fail in massive explosions of violence and destruction, in which case, as Gebser wrote, it will be “the end of our earth and (its) mankind”. We now resemble Nietzsche’s tight-rope walker over an abyss. And the entity named “Seth” also warned that unless the human race now urgently developed new spiritual faculties and attained a new psychic equilibrium (or “harmonic concordance”, if you will) then “the race, as such, will not endure”.
For Gebser, the very worst reaction and response to this transformation would be reactionary anxiety and paranoia, which would accentuate and accelerate the negative and nihilistic aspects of the transformation presently underway. He wrote his main book The Ever-Present Origin as much to mitigate Angst, anguish, anxiety, and anger (all related meanings) and a succumbing to nihilism, as to highlight the positive features of the emerging mutation in consciousness. But he also warned that there was no guarantee that the mutation would be successful or that the unsettled and volatile energies unleashed by the mutation would attain a new relative equilibrium and integrity which he called “the integral consciousness”. The dispersal and disintegration of consciousness was indeed a possibility (in which case, it would be a world run insane indeed).
My advice for the concerned is to read Rumi’s poem “Green Ears”. It has the potential to arouse faith in the positive aspects of the transformation amidst the present nihilistic tendency and so lend strength those positive trends and threads.