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The Zeitgeist and the Shadow

Zeitgeist is a German term that translates as “spirit of the times” or the common mood or mental attitude, corresponding to what distinguishes historical epochs and eras from one another. The Zeitgeist is the milieu in which we live, move, and have our being, and which conditions our mental environment, outlook, and attitudes. Some define Zeitgeist as a civilisation’s or era’s “ruling idea” or ruling mood, or perhaps its ruling archetype.

For example, William Blake’s mad god or Zoa named “Urizen” is the Zeitgeist of the Newtonian-Cartesian worldview, or what we altogether call “modern mind” or “mental-rational consciousness” or “perspectival consciousness”. “Urizenic Man” is that mode of consciousness aligned or in communion with Urizen as Zeitgeist. But Urizen has a double aspect, too — a lucid aspect, but also a dark and deranged aspect– corresponding to what Carl Jung calls “the Shadow” — just as the Greek goddess Athena has her lucid aspect, and her deranged and shadow aspect, the Gorgon. These correspond to the life-pole and death-pole of psychic energy (or what Freud referred to as “eros” and “thanatos” instincts).

So, today I’m going to try to walk you through the present Zeitgeist, which some identify as “post-modern”, but which for others of a Jungian bent is now “the Shadow” (eg, Carolyn Baker’s Dark Gold: The Human Shadow and the Global Crisis, among others).

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The Dark Arts

Power remains strong when it remains in the dark; exposed to the sunlight it begins to evaporate.Samuel Huntington.

Yesterday, I concluded my reading of Gary Lachman’s Dark Star Rising: Magick and Power in the Age of Trump, which I highly recommend. Lachman explores the “hidden dimension”, as it were — the occult or dark side — in current events, events which on the surface appear “surreal”, “bizarre”, “absurd” and so on (because they are).

Lachman’s thesis about the implicit “chaos magick” in the practice of power relations today is very revealing of the undercurrents that bring together concerns like Adam Curtis’s “Hypernormalisation” BBC documentary with Neal Gabler’s Life The Movie: How Entertainment Conquered Reality, Kurt Anderson’s recently published Fantasyland: How America Went Haywire, and to the more aberrant expressions of “magick” I explored in earlier posts in The Chrysalis, such as Rolf Jensen’s The Dream Society: How the Coming Shift From Information to Imagination Will Transform Your Business, or “marketing 3.0″ (or “spiritual branding”), or the exploitation of Carl Jung’s archetypal psychology for marketing and propaganda. What we often call “perception management” (or what Algis Mikunas calls “technocratic shamanism”) has this same root in Lachman’s “chaos magick” or what we shall call “the dark arts” altogether.

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Jean Gebser on “The Demonic”

It has been an intense last couple of days for me — strange coincidences and synchronicities that I am still in the process of digesting, and which I may get around to posting about at a later date.

Today, though, I wanted to follow up on yesterday’s remarks on Michiko Kakutani’s article on “truth decay” (which has stirred up Twitter it seems) with some remarks on Jean Gebser’s notions of “the demonic” and demonic forces, or what we might also refer to as Mephistophelian forces. And while it’s not very fashionable in a more or less rationalistic culture to speak of “the demonic”, the term is quite appropriate when properly understood.

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Michiko Kakutani on “Truth Decay”

The Guardian has published today what looks to be a lengthy excerpt from Michiko Kakutani’s forthcoming book The Death of Truth. It’s a very good and thoughtful piece on “truth decay” but which doesn’t always hit the mark, in my view. (Michiko Kakutani is described as “the former chief book critic for The New York Times”). Eventually, I will want to tie together observations like Kakutani’s “truth decay” with Gary Lachman’s remarks on “chaos magick” (in Dark Star Rising) and with my earlier critiques posted in The Chrysalis of Rolf Jensen’s “post-rational” The Dream Society along with what is currently billed as “marketing 3.0“.

….and, of course, how all this relates to “Trumpology”, Christopher Lasch’s “culture of narcissism”, and the prescient writings of cultural philosopher Jean Gebser on “chaotic emotion” and historical mutations of consciousness structure.  There are common currents and undercurrents in play here, and they run very deep. So, today I’m going to attempt to provide additional insight — and perhaps a little orderliness of thought — into what we are calling “chaotic transition”.

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Our Mental Meltdown: Mind in Dissolution

Regular Guardian columnist Kenan Malik published a short piece today about the deep connections between Europe and Islam as revealed in Renaissance art. It is necessarily short because the invention of perspectivism in the Renaissance marked a parting of the ways, since perspective in art — and photographic effect — was rejected by Islamic authorities at the time as “competing with God” (ie “magic” or sorcery). Ironically, though, it was Islamic scholars — men like Averroes (ibn Rushd), Avicenna, among others – who helped prepare the way for the European Renaissance, including Islamic works on optics that were used by Europe’s “first scientist”, the monk Roger Bacon (also called Doctor Mirabilis). That work on optics laid the important foundations for the invention of perspective art in the Renaissance, beginning largely with the pioneering works of Giotto.

If you have been with The Chrysalis for any length of time — or have read cultural philosopher Jean Gebser’s account of the ascendance of the mental-rational or perspective consciousness — you will perhaps appreciate how the invention of perspective is foundational to what we call “modern mind” or “modern self”, presently in the throes of dissolution, confusion and chaos. Malik’s short article has reminded me to revisit those earlier postings and the dissolution and incoherence of perspective consciousness now manifesting in today’s social and individual phenomena of chaotic emotion and cognitive dissonance.

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Nihilism: The Dynamics of Self-Negation

I’ve frequently suggested that what I refer to as “ironic reversal” is one of the chief characteristics of the post-modern condition (or “chaotic transition” if you prefer), and that ironic reversal is otherwise known in phrases like “unintended consequence”, “revenge effect”, “blowback”, “perverse outcome”, “reversal of fortune”, and so on. Another way to describing ironic reversal is in terms of a dynamics of self-negation or self-discrediting — the dynamics of an era and its civilisation that is now in process of discrediting itself and negating itself, which we summarily describe by the term “nihilism”. What is being referred to as “New Normal” is this process.

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The Field Concept in Jung’s “Collective Unconscious”

To continue from the previous post: the emergence of the Field concept in physics, in biology, in psychology, in sociology is, in all likelihood, the fundamental phenomenon behind what we are calling “paradigm shift”, and we can begin to appreciate the meaning of Jean Gebser’s consciousness “mutations” or his “irruption” of a new consciousness structure in those terms, ie, that the growing interest and concern with holism or integrality is also a reflection of the Field, or that the Field is the truly subsistent reality. The Field is also energy and corresponds to the Heraclitean “flux”, which can only be described in terms of patterns or Gestalts, and so you see a corresponding interest in the issue of “pattern recognition” or pattern cognition, which belongs to the more intuitive faculties.

But today I want to speak, briefly, to how Jung’s Archetypal Psychology also relates to the emergence of the Field into consciousness, in terms of the so-called “Collective Unconscious” and his doctrine of “synchronicity” which does parallel issues of non-locality (or transluminal effect) in quantum physics, or what Einstein himself once dismissed as “spooky action at a distance”, although it was, ironically enough, already implied in Einstein’s view that time was a “stubborn illusion”.

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