The Crisis

Include anything problematic here…

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“The Great Work”

As members of the most destructive culture ever to exist, our unceasing assault on natural systems is enacting widespread ecological devastation. Thomas Berry writes, “the deepest cause of the present devastation is found in a mode of consciousness that has established a radical discontinuity between the human and other modes of being and the bestowal of all rights on the humans…in this context the other than human becomes totally vulnerable to exploitation by the human, an attitude that is shared by all four of the fundamental establishments that control the human realm: governments, corporations, universityies, and religions–the political, economic, intellectual, and religious establishments. All four are committed consciously or unconsciously to a radical discontinuity between the human and the nonhuman.”(The Great Work, pg. 4)

No effective restoration of a viable mode of civilization can exist without an intimate human rapport with the Earth community, where the universal functioning is integrally reestablished on an extensive scale.

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Four Historical/Cultural Roots of the Environmental Crisis:

1. Attitudes toward nature- religious and cultural assumptions, exploitative outlooks…

2. Economic institutions- industrial ideologies engendering ecologically destructive practices…

3. Technologies-extractive economies use raw materials while creating waste products in vast quantities…

4. Growth in population and living standards-ever increasing environmental demant, exponential growth in consumption of natural resources…

(Taken from “Western Man and Environmental Ethics”)

To an extent, there are movements aiming to rectify these problems through various sectors, evidenced in the extension of rights to nature as well as the attempt to qualify ecocide as a crime against humanity.

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Cosmic Archetypes

Our perception is built from observed phenomena, interpreted subjectively so that we in fact participate in the process of enacting illusions through linguistic symbolization. This implies then that as consciousness changes, the consequences of a shift in worldviews will consequentially induce new problems.

Richard Tarnas writes that as the essential nature of reality undergoes such a change, the “western mind” thus engages a world possessed of new dimensions, structure, and existential implications, so that the initial belief that the exclusive source of all meaning and purpose in the universe in centered in the human mind–a damaging conclusion born out of the Copernican revolution, leading to the projection of a soulless cosmos–is found to be inconsistent with the more plausible observations of deep structural principles that inform human subjectivity and configure human knowledge and experience, yet which simultaneously posits an intrinsically meaning-permeated cosmos.

“…there does in fact exist a highly significant–indeed a pervasive–correspondence between planetary movements and human affairs, and that the modern assumption to the contrary has been erroneous. The evidence suggests not that the planets themselves cause various events or character traits, but rather that a consistently meaningful empirical correspondence exists between the two sets of phenomena, astronomical and human, with the connecting principle most fruitfully approached as some form of archetypally informed synchronicity.” (Psyche and Cosmos, pg. 69)

So, an imaginative intelligence capable of recognizing and discriminating the archetypal patterns in the microcosm of one’s relationship to the great events of history and culture offers implications and a framework able to heal the separation between the individual and the ecologies of meaning one is embedded within.

For an introduction to archetypal astrology, see Introduction to Astrology.

For an overview of World Transits from 2000-2020, see An Overview of World Transits

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Our Western Crisis

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