Holotropy, Synchronicity, and the Akashic Field (with a little Astrology thrown in for good measure)

Our dominant culture’s fragmented worldview is contrasted with emerging “new paradigm” sciences that point to the unbroken wholeness of a total existence. David Bohm suggests consciousness and matter are of one order, where “the movements of both are the outcome of related projections of a common higher-dimensional ground.” (Bohm 1980, pg. 209) Here, time is conceived as the manifestation of this ground into a sequence of movements that connect matter and consciousness in a living process. As cell assemblies form neural circuits, cognitive processes manifest “a synchronization of diverse, rhythmically oscillating neural circuits” to provide for the primary conscious experience. (Capra 1996, pg. 293) Ken Wilber  proposes  mind is thus not reducible to the brain, but rather is the interiority of awareness, phenomenally experienced “from within.” (Wilber 1996 pg. 127)

In a similar fashion, Gregory Bateson indicates that patterns of configuration emerge in those units whose completed circuits “show mental characteristics,” where mind is “immanent in the circuitry.” (Bateson 1991, pg. 261) He emphasizes the circuitry extends past the limitations of the isolated individual, depending instead upon a larger ecological network. Conscious systems, therefore, can be understood as organized (meta) patterns of living communication. As the quantum vacuum generates the reality from which life (as embodied mind) emerges, the patterns of neural connectivity project processes of a deeper order, perceiving from within the cosmic energy circuits that exist in the evolution of an original primeval fireball– what we might call the “Big Bang,” or “Great Flaring Forth.” Put otherwise, mind and material are entangled aspects connected a-causally as the phylogenetic “tree of life” becomes consciously self-aware in its human form.

Ervin Laszlo articulates this cosmology as a self-referential process in which we interpret the frequencies of a deeper order. As the quantum vacuum generates a holographic field accessible to the human mind—what he calls the Akashic Field (A-Field)—information is recorded in the ensuing interference patterns and act as the memory of the universe.

“The waves propagate in the vacuum and interfere with the waves created by the bodies and brains of other people, giving rise to complex holograms. Generations after generations of humans have left their holographic traces in the A-field. These individual holograms integrate in a superhologram, which is the encompassing hologram of a tribe, community, or culture. The collective holograms interface and integrate in turn with the super-superhologram of all people. This is the collective information pool of humankind.” (Laszlo 2004, pg. 150)

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By registering these patterns as they emerge from a primordial energy, supersensitive living organisms embedded in the dynamic creativity of the universe activate and bring these archetypal energies into conscious self-awareness. Moreover, the identification of individual consciousness with the greater “cosmic consciousness” underpins the experience of each great spiritual tradition, in which one becomes Self-conscious of the “mysterious and primordial emptiness and nothingness that is conscious of itself and is the ultimate cradle of all existence.” (Grof 2006b, pg. 139)  The whole universal co-creative process thus incarnates in the human in this way, expressing its fractal nature in the subtle reflection of a deeper order that remains self-similar across scale.

“Our true nature is divine—God, Cosmic Christ, Allah, Buddha, Brahma, the Tao, Great Spirit. Although the process of creation separates and alienates us from our source and our true identity, our awareness of this fact is never completely lost. The psyche’s deepest motivating force on all levels of consciousness evolution is the drive to return to the experience of divinity. However, the constraining conditions of the consecutive stages of development prevent a full experience of our own divinity and force us to search for various surrogates that are ultimately inadequate and unsatisfactory.” (Grof 2006a, pg. 296)

Such scientific developments point to the transformative power of non-ordinary states of consciousness in mobilizing healing potential to resolve spiritual crisis through energetic healing. Rick Tarnas writes, “Spirituality is now recognized as not only an important focus of psychological theory and research but an essential foundation of psychological health and healing.” (Tarnas 2001, pg. 65) Given as a major source of spiritual experience then, this “healing potential of ecstatic states suggests new orientation in psychiatric therapy.” (Stan Grof 2008, pg. 289)

For instance, Grof recognizes the psychological effects of LSD can “induce transpersonal experiences in which there is access to accurate new information about the universe through extrasensory channels[, making] it difficult to accept that such experiences are stored in the brain.” (Grof 2012, pg. 116) Rather than assuming the manifestation of consciousness to be the product of an individual human brain, we might more accurately describe  “subconscious domains [to] extend far beyond the confines of the subject’s brain and organism.” (Laszlo undated, pg. 27) Considering the universe holographically then, the brain as its holographic expression projects reality by participating in a deeper whole, “permanently recorded in an immaterial field to which each of us has under certain circumstances experiential access.” (Grof 2012, pg. 236)

By transcending personal boundaries and experiencing the healing field of an unconscious ordering principle, individuals can amplify their connection to a collective unconscious, catalyzing through spiritual attunement the mental process needed for conscious integration.  Grof writes, “Only the experience of one’s divinity in a holotropic state of consciousness can ever fulfill our deepest needs.” (Grof 2012, pg. 188) The experience of divinity  offers archetypal awareness of the psyche’s embedded nature, establishing a cellular awareness of an underlying unity that our true nature is divine. As archetypes resonate like strange attractors in a common field, new patterns in consciousness can emerge to effect new paradigms to institutionalize and systematize a renewed and intended reality.

From entheogenic tribes to today’s entheogenic raves, the morphic resonance of a divine essence is reflected experientially into the whole of human history, each world containing this divinity within its own unique self. The movement toward wholeness is facilitated through thoughts and feelings held intensely over time, fulfilling the desire to imaginally grasp an essential and sensual beauty that provides ecstatic  experiences through new forms of artistry. As each person more fully radiates such divinity, emanating and reverberating with the deeper order, we are each able to perceive, interact, and respond to a seamlessly omnipresent energy in cultural displays of archetypal resonance. Those rituals that positively reflect the sacred event of moral freedom catalyze participation in  wise relations needed to heal ourselves and overcome separation by actualizing the telesomatic effects of a sympathetic force. In this way do we become conscious of time as a living process of universal communion, enacting the sensual experiences necessary to become self-aware; and in doing so, address energy blockages (traumas) through conscious integration.

It is this inner exploration of human systems that is in synchrony with the conscious evolution of cosmic transformation, where external occurrences and internal states can be recognized as manifestations of the same archetypal complex. Stan Grof suggests confrontation of archetypal stages of consciousness regularly occurs during important transits of corresponding planets, offering a method in experiential psychotherapy able to clarify the archetypal nature and timing of nonordinary states of consciousness:

“While the correlations concerning past experiences are primarily of theoretical interest, examining current transits can be extremely useful in the work with individuals undergoing “spiritual emergencies,” and the possibility of making remarkably accurate predictions of the archetypal character of nonordinary states based on future transits is an invaluable tool in the planning of psychedelic and holotropic sessions.” (Grof 2009, pg. 61)

Here, finally, are we offered a way to resolve the crisis of our day, looking inside ourselves for the causal forces that initiate our own collective suffering. As the inner is reflected into the outer, we might more consciously assume the world before us to be the illusion we have constructed for ourselves. This gives us impetus to reconsider our own relations, to ourselves and each other, so we can in turn be called to manifest our most cherished experiences, realizing what was formerly left unconscious.

“The subtle signals are there to be heard. The Universe is singing all the time. If we learn how to listen, we can probably hear something new, like a harmony that resonates within our own Beings. If we then feel for the upbeat and breathe with the music, we have only to lift our arms like the dancing Shiva, stamp out a rhythm with our feet, and dance.” (North 1994, pg. 28)

Bateson, Gregory (1991) A Sacred Unity: further steps to an ecology of mind. HaperCollins Publishers: New York, NY

Bohm, David (1980) Wholeness and the Implicate Order. Routledge: New York, NY

Capra, Fritjof (1996) The Web of Life: a new scientific understanding of living systems. Anchor Books: New York, NY

Grof, Stanislav (2006a) The Ultimate Journey: consciousness and the mystery of death.  Multidisciplinary Association for Psychedelic Substances: Santa Cruz, CA

Grof, Stanislav (2006b) “The Akashic Field and the Dilemmas of Modern Consciousness Research,” in Science and the Reenchantment of the Cosmos: the rise of the integral vision of reality. (Ed. Ervin Laszlo) Inner Traditions: Rochester, VT

Grof, Stanislav (2008) LSD Psychotherapy: the healing potential of psychedelic medicine. MAPS: Santa Cruz, CA

Grof, Stanislav (2009) “Holotropic Research and Archetypal Astrology,” In Archai: The Journal of Archetypal Cosmology. Vol 1 no. 1 (Summer 2009) Accessed 7/27/13 http://www.archaijournal.org/05_Archai_Grof_Holotropic_Research.pdf

Grof, Stanislav (2012) Healing our Deepest Wounds: the holotropic paradigm shift. Stream of Experience Productions: Newcastle, WA

Laszlo, Ervin (2004) Science and the Akashic Field: an integral theory of everything. Inner Traditions, Rochester, VT

Laszlo, Ervin (Undated) “Subtle Connections: Grof, Jung, and the Quantum Vacuum,” Retrieved 7/28/13 http://www.stanislavgrof.com/pdf/Laszlo-Grof_and_Jung.pdf

Tarnas, Richard (2001) “A New Birth in Freedom: a (P)Review of Jorge Ferrer’s Revisioning Transpersonal Theory: a participatory vision of human spirituality.” In The Journal of Transpersonal Psychology, Volume 33, No. 1 San Francisco, CA

Tarnas, Richard (2006) Cosmos and Psyche: intimations of a new world view. Penguin Group: New York, NY

North, Carolyn (1994) Synchronicity: the anatomy of coincidence. Regent Press: Berkeley, CA

Wilber, Ken (1996) A Brief History of Everything. Shambhala Publications: Boston, MA



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Heretic’s Guide to Global Finance: Hacking the Future of Money

I’m eager to read more on rogue magicians’ heretical processes that disrupt capital flows and subvert the systemic injustice of static patterns through collaborative networks of artistic finance.


On “building an extensive community of confident financial heretics capable of emerging…within a few years, ready to respond to the inevitable financial creses of the future…,” in “Life Without Money,” edited by Anitra Nelson (also published by Pluto), a line that sticks out to me was something to the effect of “where money flows to, resources flow from,” so that exorcising money from the economy would have a transformative effect, abolishing this medium of exchange as a holder of value to empower ecosystemic “liquidation.”

The crux of the book proposed the empowerment of bioregional networks by planning to ensure local abundance, to be sustained and shared through non-monetary economic systems. Money being now digital, supposedly indicating the value of energy over time, we experience this particular expression of electricity meaningfully, as when the poor are disallowed to eat by the absence of credit or debt, the means by which purchase power is achieved. They have no money, presumably for lack of income source, so an economy of disconnection and poverty exists.

Capital accumulation is essentially the transference of potential energy to private property, redistributed in transactional purchases. Resources are developed and depleted, turned into unreusable pollution and waste at the cost of deprivation and suffering. As Marx writes in his Communist Manifesto (part 1): “Modern bourgeois society with its relations of production, of exchange and of property, a society that has conjured up such gigantic means of production and of exchange, is like the sorcerer who is no longer able to control the powers of the nether world whom he has called up by his spells. 

To abolish money would thus dissolve the illusion of a depreciated exchange value and restore an inherent value unsullied by human abstraction. A more informed medium might emerge as the shared intention of the collective set of relations, of which all life is an integral part.

Would love to hear your thoughts here where hopefully we can expand on economic sabotage, magical warfare, empowered love, and restorative justice.

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4 Magical Elements

The four elements of nature
Water, Fire, Air, Earth
Four magical elements
Compassion, Joy, Equanimity, Loving-Kindness
Four magical elements
Water, wash away my ignorance
Fire, transform my suffering
Air, carry me along, free me from my attachments and teach me to let go
Earth, show me your ways
Allow me to receive all without aversion and discrimination, so my heart will become as big as you
Four magical elements
Teach me the meaning of true love


When you reach the heart of life you shall find beauty in all things


Consider the conscious life of the soul an occasion in which the phylogenetic tree becomes self-aware of the elemental convergence of conditions needed for its own enduring unity of experience. The archetypal process of nature is born in the creation of light, an emanation of  cosmic interactivity. Time is the distance traveled by (re)incarnational soul as it resonates in relation to what conditions its character.

“This basic world is brought into being through the vital pulse of life that sustains the existence of every organism. This world both exists as a seamless whole and is comprised of a multiplicity of differing dimensions and features (worlds). These dimensions, once enacted, always involve a blending or intertwining of their nature. In this sense, our identity as a living being and our relation to the generative force of that living cannot be easily discriminated. Thus in a fundamental sense, the continuous Enaction of this basic world acts as a fountain of generativity, embedded within the greater generative force of spirit, through which existence itself is brought into being…In this coemergence of self and world(s) any identity is creatively affected by the dynamics of the worlds in which they find themselves, while simultaneously affecting the very constitution of those worlds.[1]

[1], Malkemus, pg. 217  TOWARD A GENERAL THEORY OF ENACTION: BIOLOGICAL, TRANSPERSONAL, AND PHENOMENOLOGICAL DIMENSIONS In The Journal of Transpersonal Psychology, 2012, Vol. 44, No. 2

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The Wilderness Effect, Embodied Situation Cognition, and the Enactive Process Model

Paradoxically perhaps, the wilderness effect does not require true wilderness to work its magic. Given that it works very powerfully on UK protest sites, it seems likely that it has the potential to catalyse profound transformation in the wider community. Greenway’s evocative phrase that “civilization is only four days deep” (Greenway, 1995: 129) comes back to me, and I suspect it is even more fragile than that: removing just some of the trappings of the 21st Century can profoundly shift our awareness. My PhD research found that urban Eco-Pagans – who do not live on protest sites – developed a way of relating to the essence of sacred nature which functioned in a similar way to the wilderness effect. Over time, Eco- Paganism enhanced the urban practitioner’s embodied awareness: urban Eco- Pagans learnt to become aware of how we think with and through the embodied situated self, and thus enhanced their embodied communion with places, flora, fauna. As well as being profoundly healing, these intimate local relationships patterned a sacred relationship to the world (Harris, 2008).

When Merleau-Ponty articulated the phenomenology of the embodied mind he concluded that in knowing the world we become part of it, and thus the conventional subject-object distinction was illusionary. Abram applies Merleau- Ponty’s work to develop an embodied environmental philosophy which understands the body as “a sort of open circuit that completes itself only in things, in others, in the encompassing earth” (Abram, 1996: 62). Thus the immediate environment that meshes with our thinking and perception is participatory in that it always involves “the experience of an active interplay, or coupling, between the perceiving body and that which it perceives” (Abram, 1996: 57).

Certain circumstances and techniques allow our normally shallow conscious to deepen, enabling us to become more aware of the blurred boundary between self and world. This process can be illustrated using the cognitive iceberg diagram. Most of the time we are unaware of the deeper processes of ESC: as shown in figure 1, our consciousness is focused at the narrow tip of the iceberg. But at other times our normally shallow awareness begins to slide down the cognitive iceberg into the deep body, sometimes bringing a sense of expansion and a blurring of the boundaries between self and world.

It is this slide down the cognitive iceberg that – at least partly – explains the power of the wilderness effect. As Greenway and others have noted, the wilderness effect brings “a shift from culturally reinforced, dualism-producing reality processing to a more nondualistic mode” (Greenway 1995: 131). Although “consciousness remains”, it is no longer dominated by “the need-crazed egoic process (especially the making of distinctions)”. What remains is “a simpler, ‘nonegoic’ awareness” which can “open consciousness … to the more natural flows of information from nature” (Greenway 1995: 132). This is exactly what we see on the enactive process model: when our awareness slides down into the deep body, consciousness remains but we can sense that the “organism and environment enfold into each other and unfold from one another in the fundamental circularity that is life itself” (Varela et al., 1991: 150).

The enactive process model model helps explain how spending time in the organic environment can lead to a profound awareness of the fundamental connection between what we conventionally perceive as self and world. This shift in awareness underpins many aspects of the wilderness effect, notably the “shift from culturally reinforced, dualism-producing reality processing to a more nondualistic mode.” (Greenway 1995: 131).

The implications of this research for ecopsychology are two-fold: first, the influence of the wilderness effect is far more widespread than previously thought; second, my enactive process model contributes to the theoretical underpinning for this evolving discipline. Given that the wilderness effect has a powerful and largely beneficial affect, we would do well to encourage its influence; by applying the insights offered in this article we can do just that.


(Taken from Adrian Harris’ The Power of Place: Protest Site Pagans; European Journal of Ecopsychology 2: 1-27 (2011))

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Subverting Obsolete Paradigms

There is no basis in the scientific description of nature for believing in the radical Cartesian division between mind and world sanctioned by classical physics. This radical separation between mind and world is a macrolevel illusion fostered by limited awareness of the actual character of physical reality, that perpetuates the idea that the self is separate from an encompassing nature, so that, in the interest of self-gratification, nature is exploited and transformed into material prosperity, raising the standard of living insofar as it infers the monopolization and exclusive control of the material in question.

Resolving this crisis of alienation necessitates the empathetic and compassionate “overthrow” of the assumption that one is separate from the natural forces s/he emerges from. We are in fact in perpetual relation with all that exists. The only thing that separates us from anything else is time–before which we shared a common origin. To exploit any relationship is to construct a form of hierarchy, in which the self is aggrandized and placed at the top, while that which remains at the bottom is systematically marginalized and repressed with violence.

Ultimately, a process of renewal must occur so that our symbolic consciousness can heal the fractured relationship we are struggling to sustain. In “The Blood of the Earth: an essay on Magic and Peak Oil,” Archdruid John Michael Greer writes,

“the first full fledged peak oil revitalization movement raises its banners and begins attracting a mass following with strident denunciations of the existing order of things and the promise of a bright future reached by what amounts to a sustained exercise in magic” (74).

Dualism, while enchanting, inevitably blinds us from the modus operandi of the cosmos, the law of nature, initiating a crisis in which limits, laws, and principles are concealed. Capitalism, and the privatization of productive capabilities (i.e. the earth system via property), is itself an ideology or illusion that separates a theater of appearances from an objective and truthful reality: industrial society, as sustained by a dwindling fossil fuel reserve, will inevitably collapse. Casting spells that bind the populace to such notions that such a process can continue, will ultimately dissolve.

In a review of Capitalist Sorcery: Breaking the Spell  Nikolay Karkov explains,

“Capitalist sorcery operates by “capture,” through a culture of “spells” that immobilise thinking and paralyse collective action. What anti-capitalist politics needs then is not so much demystification or dis-alienation, but a counter-magic capable of protecting its practitioners and breaking the spell.”

To this extent direct action is conceived of as an important form of earth-based ritual– a resistance or revitalization to build connection with the trees and earthly energies so that collective PERCEPTION can shift to accommodate this intimate connection.

“Sometimes activists experience the earth’s sacred energies, or life force, during direct action resistance to deforestation or other environmental defilement. They may also do so during what might be called ‘magical direct actions’, where the goal is to seek, explore and direct the sacred energy of the forest (itself an expression of the earth’s energy) towards specific ends. In a way similar to some of the earthen ritualising discussed earlier, direct action might be directed towards personal healing (e.g., helping persons to transcend their anger and manifest the loving energy of the universe) or towards planetary healing. This action may help activists reach out to their most bitter adversaries through a kind of prayer-as-energy-manipulation that seeks to focus the loving energy of the universe in an ecologically salutary way.”

The felt sense of ‘connection’, kinship and loyalty to earth and all her life forms and living systems is critical for any magician as s/he seeks to draw power from the living world in order to cocreate and enact the world emerging from consciousness. The magician’s actions then is the permeable membrane between the inner and outer worlds, the glue that provides for transcendent unity beyond binaries.

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A Brief Outline of Ecomagic

Ecomagic can be described as the principles and practice of magical and spiritual action for the environment that seek to maintain a symbolic connection to nature and the earth while effecting changes in consciousness and honoring the animate world. Often manifesting as a series of rituals and direct action motivated by a particular belief system that confronts rigid patterns, Ecomagic can be performed as a kind of “magical activism.”

The Dongas for instance fought off a construction project that would have destroyed a rare ecosystem by empowering themselves and sustaining their connection to the land. Believing the targeted plot of land to be a Gaian powerpoint, a sacred place intimately bound up in sacred nature, their magic ultimately led to the resignation of security guards so that the intended project could not proceed. This can be attributed to the power of a lateral, sensory experience of reality, not directed by a hierarchy.

Immersed in a field of perception, the participatory nature of experiential being provides a relational field of active agencies: an intelligent creative life process via reciprocal relationships, i.e. development. Discourse in this context can be regarded in a sense as communication with the “other,” or “Self.”

This communication then provides the specific foundational beliefs of non-industrial communities:

1) there exists a sacred, underlying, unifying, and universal force

2) this sacred force manifests as physical nature, where each soul has sacred intelligence (logos)

3) souls communicate

4) humans are the offspring of this natural process and ancestors will help them if only they ask

5) we learn though communion and communication with nature

6) by cultivating an attentive mind, we can know reality more fully through the earth’s expressions

7) nature is the ecological balance of biodiversity

In this regard, harmonious relationships with the natural world empowers one’s self and an other, so that we are called to nourish our relationship to nature. This spiritual connection is traditionally fulfilled by the shaman, whose responsibility includes the shifting of states of awareness in order to better know the multiform cosmic intelligences. The shaman is a medium of expression, acting like a porous membrane while taking “journeys” to other planes of consciousness in order to engage these ‘others’ for reciprocal balance, thus maintaining an equilibrium. David Abram explains this reciprocity:

“Our bodies have formed themselves in delicate reciprocity with the manifold textures, sounds, and shapes of an animate earth—To shut ourselves off from these other voices, to continue by our lifestyles to condemn these other sensibilities to the oblivion of extinction, is to rob our own senses of their integrity, and to rob our minds of their coherence. We re human only in contact, and conviviality, with what is not human.” 22 Spell of Sensuous

In this light, diseases are considered disruptions of energy so that healers work with the participatory power of perception in order to know the hidden acting forces and cure the afflicted. Mental healing is thus achieved through symbolic action, allowing us to recognize the sympathetic nature of all of reality and the conclusion Sir James Frazer came to regarding imitative and contagious magic.

If we analyze the principles of thought on which magic is based, they will probably be found to resolve themselves into two: first, that like produces like, or that an effect resembles its cause; and, second, that things which have once been in contact with each other continue to act on each other at a distance after the physical contact has been severed. The former principle may be called the Law of Similarity, the latter the Law of Contact or Contagion. From the first of these principles, namely the Law of Similarity, the magician infers that he can produce any effect he desires merely by imitating it: from the second he infers that whatever he does to a material object will affect equally the person with whom the object was once in contact, whether it formed part of his body or not.[1]

Frazer’s book, The Golden Bough attempts to define the shared elements of religious belief. Its thesis is that old religions were fertility cults that revolved around the worship of, and periodic sacrifice of, a sacred king. The germ for Frazer’s thesis was the pre-Roman priest-king at the fane of Nemi, who was murdered ritually by his successor:

This king was the incarnation of a dying and reviving god, a solar deity who underwent a mystic marriage to a goddess of the Earth, who died at the harvest, and was reincarnated in the spring. Frazer claims that this legend is central to almost all of the world’s mythologies. http://www.mythencyclopedia.com/Fi-Go/Golden-Bough.html

The Golden Bough is thought to be Mistletoe, the plant needed to pass into underworld, while the king who guarded the tree had to be ritually killed every year. The Life of the Oak (world tree) is found in Mistletoe, so that the king of the wood personated the Oak spirit and perished in the fire.

Fertility cults developed this myth of a sacred marriage–the Solar Deity with Earth Goddess– so that the magical art and evolution (succession) of kings, taboos and the perils of the soul, the dying gods (Adonis, Attis, Osiris…), the spirits of the corn of the wild, the scapegoat were all born out of these worldviews.

Additionally, the figure of Christ is thought to similarly represent the annual killing of a God, whose counterparts were well known all over western asia, helping to explain the early deification and rapid spread of his worship. Moreover, John M. Allegro writes that Jesus Christ was the personification of a fertility cult based on the use of the psychedelic mushroom amanita muscaria. In his book, The Sacred Mushroom and the Cross, he relates the development of language on Eurasia to the development of myths, religions and cultic practices in many cultures. Allegro believed he could prove through etymology that the roots of Christianity, as of many other religions, lay in fertility cults; and that cultic practices, such as ingesting hallucinogenic drugs to perceive the mind of god, persisted into Christian times. The biological origins of mankind therefore provided the basis for worshiping nature, so that the Tree of Life, a metaphor for all life on earth, became the central symbol in religious mythology whereby ceremonies and festivals would ensure the fertility of the soil so that crops could grow and the cycle of seasons would continue.

The correspondence between microcosm (man) and macrocosm (universe) is thus seen in fertility cults, where the continuation of life is dependent on the power of the spirit world, so that what is done in one is evident in the other–each sympathetically attuned to the other. The spiritual principle central to such outlooks stimulate the desire for direct mystical union with this soul for influence over things through it by means of a systematic understanding of the cosmos. Universal energy fields are thought to have instantaneous effects, in that beliefs ultimately create the reality in which the human soul is nurtured by the greater, universal one…

In the Magic of Findhorn (and other intentional communities), Paul Hawken points to a thriving community that directly communicates with spirits, positing that the resultant energy fields create such prosperous growth and reciprocity. Findhorn is a power center where a new consciousness represents an emergent aspect of the evolution of consciousness on the planet, co-created with vision to act accordingly with the emergent organism (Earth) to bring it to life and fruition.

Hawken writes —

“the new sense of sublimation to the greater whole and of being ‘attuned’ to people who in fact one hardly knew at all…the Magic of Findhorn is the actual, palpable experience of one’s own consciousness merging with a group consciousness…the vibrant and powerful energy field that exists within Findhorn changes any individual who comes into it. When this energy flows into people, they find things coming out besides this energy…At Findhorn that presence [defying analysis] is strong and powerful, and anyone can notice it. It seems to be a place where divine energy is anchored, an energy which flows through everything…The etheric web [of powerpoints] is analogous to the vital energy of the human body which is called Ch’I in the Orient and is manipulated in acupunctiure. This etheric energy is the matrix from which forms emerge into denser planes of existence…At these points, the etheric energy can be used and transformed by human beings into vital energies of growth and development. These centers correspond to various manifestations of etheric energy with different functions…if the energies of a power point are properly anchored and stabilized, then they can be used to influence life on the planet, particularly in the surrounding area.”

From mystery cults and the search for wisdom and truth in nature, hermetic religious writings and the underground esoteric disciplines of magic, astrology, alchemy, and spiritualism, claim to utilize the same unifying principles assumed in science and in the astral theology of philosophy. Initiates seek to connect to a hidden power in order to communicate with multiple intelligences in order to reduce stress and anxiety in social spheres.

Drumming, ceremonies, chanting, dancing, and storytelling are all utilized to send one’s soul into the spiritual realm, bringing to bear mythic initiation and ritual. The mediator (magician or shaman) performs certain rites to purify the soul, using spiritual techniques to exercise communication and transform states, and shifting into various consciousnesses beyond normal perceptual boundaries in order to effect the world we wish to see and live in. Whereas the occult refers to those hidden forces that lay beyond the knowledge of the uninitiated, magic is the ability to compel the cooperation of these forces.

Changing the energy field involves the alteration of environmental signals, thus changing the structure of the organism which then alters specific movement/work to accommodate new behavior. In this way, environment creates the self! As children of our ancestors, the embedded beliefs and repetitive thoughts that have become our focus have a potential to manifest reality since material reality is affected by electrical and magnetic energies, thereby effecting biological responses. This then gives support to Starhawk’s notions regarding the Rule of Three:

“Pagans speak of the Rule of Three–that what we send out, especially magically but also in how we live our lives–returns to us three times over. If we focus our being twoard love, healing, and compassion, we attract those forces to us, because energy attracts energies like itself. That does not mean that nothing bad will ever happen to us or that we will become immune to grief or loss. It DOES mean that we will have the inner resources and the outer support to deal with the inevitable sorrows of life.” 102 The Pagan Book of Living and Dying: practical rituals, prayers, blessings, and meditations on crossing over

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The Nature of Revelation: when perception is reconstituted by reality

By limiting one’s perception of reality to a specific, manageable event that is completely controlled, the lack of experience results in a complete denial of existence–this is the only reality. This initial preconception is an illusion perpetuated by those forces controlling the event that, when altered, shifts the understanding of by allowing potentialities to come into existence.

Thus archetypes, universal representations after which similar things are patterned, structure the conscious belief systems of individuals, altering the molecular and chemical processes that control behavior and ultimately, identity. As TRUE NATURE is revealed over the course of living in a given reality, perception is made more and more aware, so that illusions are understood to be merely limited realities, implying a certain degree of perceptual ignorance.

When perception approaches awareness, illusions fall away leaving only the true nature of reality.


Illness is characterized by disease, so that Health is maintained by maintaining a beneficial connection with the inherent power of the other, with whose relationship remains a singularity. Nature’s intelligence says only one thing: connection is life! Isolation is death.

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