Over the course of many communications with Andrew, my Spirit Guide, there were many philosophical conversations regarding our relationship with a temporal reality when life itself, should be affected only by what is supposed to be an ever present, inescapable "eternal now". After all, this is that "one and only" aspect of Creation that delineates reality (and everything else within it) by being the complete "unitary enclosure" of all so-called pasts and futures, which by necessity, are fundamentally combined within it. In one instance, Andrew had directed my attention to a series of statements written by the famous psychologist C. G. Jung, in his "Answer to Job" writings (*Collected Works:11 / *TEJ: pgs 343-345). After reading the segment, Andrew began to paraphrase it with the intention to help me obtain a better comprehension of "kairotic time".
This chapter is a representation of that conversation in which C. G. Jung's view had been brought down to a personal level for me. I reproduce it with Andrew's validity in mind, and because consideration for C.G. Jung's thought provoking eloquence was at the forefront, I begin by including two of his original paragraphs in their entirety:
"Although the birth of Christ is an event that occurred but once in history, it has always existed in eternity. For the layman in these matters, the identity of a nontemporal, eternal event with a unique historical occurrence is something that is extremely difficult to conceive. He must, however, accustom himself to the idea that 'time' is a relative concept and needs to be complemented by that of the 'simultaneous' existence, in the Bardo or pleroma, of all historical processes. What exists in the pleroma as an eternal process appears in time as an aperiodic sequence, that is to say, it is repeated many times in an irregular pattern. To take but one example: Yahweh had one good son and one who was a failure. Cain and Able, Jacob and Esau, correspond to this prototype, and so, in all ages and in all parts of the world, does the motif of the hostile brothers, which in innumerable modern variants still causes dissension in families and keeps the psychotherapist busy. Just as many examples, no less instructive, could be found for the two women prefigured in eternity. When these things occur as modern variants, therefore, they should not be regarded merely as personal episodes, moods, or chance idiosyncrasies in people, but as fragments of the pleromatic process itself, which, broken up into individual events occurring in time, is an essential component or aspect of the divine drama.
When Yahweh created the world from his prima materia, the 'Void,' he could not help breathing his own mystery into the Creation which is himself in every part, as every reasonable theology has long been convinced. From this comes the belief that it is possible to know God from his Creation. When I say that he could not help doing this, I do not imply any limitation of his omnipotence; on the contrary, it is an acknowledgment that all possibilities are contained in him, and that there are in consequence no other possibilities than those which express him."
(Andrew paraphrasing TEJ) ~ I shall take certain comments from the psychology of Carl Gustav Jung, and attempt to bring your comprehension around as to why you exist as a mortal soul and as a higher spiritual soul in the same essay:
"Although the birth of Byron" - (any reader can transpose their name here) - "... is an event that occurred but once in history, it has always existed in eternity. For the layman in these matters, the identity of a nontemporal, eternal event with a unique historical occurrence is something extremely difficult to conceive." (TEJ: pg 343).
.... This is particularly so, when one's apparent "finite" nature is the only aspect of the larger, surrounding, and penetrating reality, to which he attaches his justifications. Thus, man compartmentalizes his awareness into just the physical, the immediate, the certainty of what exists as only "the obvious" for obviousness' sake.
"Mankind must, however, accustom himself to the idea that 'time' is a relative concept and it needs to be complemented by that of the 'simultaneous' existence, in the Bardo, or pleroma, of all historical processes" (TEJ: pg 343).
This is merely a matter of perspectives between your inner voice and your outer voice. And this is how the mortal mind reconciles with some "thing" that happens in both, a chronological, and a kairotic expanse. Reality must be witnessed throughout temporal history and non-temporal kairos as a sensational process utilizing the "alternating current" of energy known as "fohat". I have chosen to use this Tibetan-Mongolian term because it holds similar value to C.G. Jung's usage of the term: "psychoid". Where Jung relates his psychoid phenomenon to the electromagnetic spectrum and its correspondence between organism and spirit, fohat represents a similar correspondence between organism and spirit through a form of positive-negative ionization. While both may share a common transcendental, and irrepresentable source, fohat is considered as the vital force of cosmic electricity having a ceaseless destructive and formative power. It is polarized into positive and negative energy, which is born at any point of friction - or union - as the relation of polar opposites.
As this "cosmic energy" regards you, I make reference to the alchemy of individuation - your own "invariably unique" energy signature. The conscious with ties to the flesh, and the unconscious with ties to the spirit, are considered as polar opposites in this sense. So, by extension, the flesh and the spirit are at just as much opposition as are the inner and the outer voices. When speaking of whether a "friction" or a "union" is occurring, understand that my reference is to your physical nature and your spiritual nature; your conscious and unconscious; your outer and inner voice. To manifest as a physical creature is to create a cosmically related friction upon your spirit, that conveys back and forth through your soul. To see this unified interplay of fohat as complimentary is to see the process of cosmic union between flesh, soul and spirit playing out within the infinite theater of the Pleroma.
"What exists in the pleroma as an eternal process appears in time as an aperiodic sequence, that is to say, it is repeated many times in an irregular pattern." (TEJ: pg 343). These (physically) repetitive irregularities can be viewed from an empyrean perspective as the reverberation of invariably unique energy signatures or "self identities", as they occur between the lower soul, or "kama-manas" (soul of man) and its "Karana-Sarira" or connective Oversoul. Yet, we must avoid any mistaken view that would conclude with "Byron" as being the permanent aspect, or with "Viskey" as being the impermanent one.
"A thing that is infinite and eternal hath no qualities, since it hath all qualities. This nothingness or fullness we name the Pleroma. ... The opposites are contained in the pleroma, but because they are equally balanced, they are void. Although the opposites are manifested in individuals, they are not balanced and void. The individual's task is to pursue his own distinctiveness, and this involves him in distinguishing himself from the opposites..." (TEJ pg 342).
So, every entity has the ability to persist at any of the subsequent levels of manifestation from the hypostatic process as their own focal point in relation to the "subtle planes" of reality. We may exist as an "emotional" creature, a "cerebral" one, an "intuitional" one and so forth, and at any chosen polarization (of attitude) we may see fit. Or, through our soulful evolution, we may merge and blend all these in various combinations of influence. Whatever you care to describe, we are merely at a particular point of self awareness, where our various "distinctions" are taken as isolations against the dissolution of pleromic inactivity. The opportunity for individual distinction repeats itself perpetually throughout time, and this is nondependent upon the physical entity involved with doing so. But, it is when our individual distinctions merge and blend into a self loving entity (whose "permanent atoms" of its constitution, define and shape it as a "soul"), that there will no longer be a need for chronological repetition. In layman's terms, this would be considered as an ascension.
Thus, a simple and eternal process is cyclically reinvented aperiodically because mortal cognizance fails to see itself as kairotically connected to its Absolute "source". As Jung has said; "... changes in the collective unconscious might take centuries to complete themselves, but they are still responsible for every alteration in the way man views the world and thinks about himself" (TEJ / Introduction : pg 26). At his current level of intellect, the best alternative with human cognizance, is to end up viewing itself through chronological and repetitive histories.
"Whether the prototype of a good son and its complementary failure (referencing Christ and Antichrist) - Cain and Abel; Jacob and Esau - become born and reborn in history," ...or whether the motif of Sophia, "the great mother of all" and, Mary, "mother of Jesus", are represented over and over again, "... they should not be regarded merely as personal episodes, moods, or chance idiosyncrasies in people, but as fragments of the pleromic process itself, which, broken up into individual events occurring in time, are all essential components or aspects of the divine drama. ... these prefigurations and intimations of the incarnation consist of nothing but God, with the result that man like the rest of creation, is simply god become concrete. (After all,) in omniscience there had existed from all eternity a knowledge of the human nature of God or of the divine nature of man." (TEJ : pg 344).
Your inner voice and outer voice do not have to remain exclusive to one another. Until each have become integrated to perfection within the soul, the divine drama will continue to be broken up into your own individual event in aperiodic intervals - which is the same as saying that; "Lord Viskey would have to manifest another Byron at another time". Everything else you care to mention, in all of Creation, has been merely a twist - a variance upon this one universal theme.
"Prefigurations, however, are not in themselves creative events, but are only stages in the process of becoming conscious" (TEJ : pg 344).
Your "archetype" - the prefiguration for "you" - is the "blueprint"; the "instructions" - for how you will synthesize self awareness over chronological opportunity. Your archetype is not the creative event. How you relate your own personal and intimate, "concrete" methodology into consciousness is. It must be understood that mortal man, in any incarnation, is simply another manifesting stage where the soul becomes conscious of itself as something "separated". A return to unity has always been the purpose. To clarify : this is the unity between Absolute Consciousness and Individual Awareness as it relates - and it must "relate" - to its own inclusion within that Infinity. This is no small feat.
On the flip side, by nature of his separation, the rest of the entire universe becomes concealed from the soul. In returning to the "Answer To Job" letters, consider the biblical passage : "And that he would shew thee the secrets of wisdom, that they are double to that which is! Know therefore that God exacteth of thee less than thine iniquity deserveth." ~ (Job 11:6)
... In translation, this Biblical passage indicates that only the mortal "half" is punished while subduing the fact that the spirit "half" must also be allowed to express itself. The mortal only reckons with a polarized "half" of an overall perspective, as generated from the most prevalent community that inspires (and perhaps "nurtures") this.
As a result, a struggle manifests in the psyche of man between right and wrong. There are always only three struggles to face : man against man ; man against nature ; and man against himself. Yet, the "Christ-self" is believed to ... Nay ! ... is promoted for its ability to reconcile all struggles. The seemingly forgotten reason for mankind's perpetual and systematic return to the synagogue is that most everyone believes they need to be reminded of the Christ-self within - they need to be "saved". Everyone has the ability to reconcile with their struggle - whatever that struggle is. We all have Christ within us, for Christ, like the rest of "the multitude of phenomena" is a product of the infinite. When the struggles have ended, so too does the "aperiodic" necessity of bearing another fleshy body end as well.
Right and Wrong are perceptions that in and of themselves are products of man's dualistic reflection. But this "presumptive tendency" for dualistic polarization is only "half" of the "secrets of wisdom" that God would "double", if man's own cognitive dissonance were to be removed from the equation.
One must remember that man is only the temporal half of his whole nature. If God were to "shew thee the secrets of wisdom, that they are double to that which is," He would have to include the "secrets of wisdom" pertaining also to the man's soul (which inescapably, is also placed squarely within the Infinite). Although this eternal and infinite "kairotic" relationship does in fact round out the revelation there is also necessity for it to remain as a "blind spot" between God and man. One must take into account man's gift of having free will and consider that if discoveries are to be made, as to the "doubled" secrets of wisdom, then they must also be made without divine intervention. How would your "free will" get exercised when all matters of your predestiny are made known?
The intellect of man must continue to evolve.
"For example; before the 1950's there was a decline in conventional Christian belief - particularly due to the fact that the Christ-image (a mortal theological prefiguration) persisted in excluding both evil and the feminine. But this exclusion was a critical mistake for it could never symbolize the wholeness for modern man. It was not until the Pope proclaimed the Assumption of the Virgin Mary as part of the divine revelation in 1950, that this divine image could move another step forward in the "completeness" that all things must evolve to (the cosmically universal prefiguration). This movement did not come from an ecclesiastical authority originally, but rather from the Catholic masses whom had "insisted more and more vehemently on developing this necessary shift for conventional wisdom. The people's insistence is at the bottom; it was the urge of the archetype to realize itself". ("CW" : 9 : par. 142 / TEJ/introduction : pg 26-7).
Again, it must be emphasized that this prefiguration was not a creative event. It was a necessary stage in the process of becoming consciously resolute in a universe where "evolving man" had currently only viewed this part of reality in a polarized fashion - one that excluded the feminine attributes of divinity. The event had to descend; any event has to "re-manifest" from the kairos when the full substance of its matter is viewed imperfectly in Creation. Repetitiously when necessary ... but always from the perspective of each "conspicuous self" that inescapably composes "the multitude of phenomena".
Uniquely, this particular meditation/dialog with Andrew had also contributed to my understanding of why a soul has requirements to evolve in the first place. Perhaps the reader may find the same subliminal cues as I had.
references : *CW - C.G. Jung's "Collected Works" & *TEJ - "The Essential Jung"
This chapter is a representation of that conversation in which C. G. Jung's view had been brought down to a personal level for me. I reproduce it with Andrew's validity in mind, and because consideration for C.G. Jung's thought provoking eloquence was at the forefront, I begin by including two of his original paragraphs in their entirety:
"Although the birth of Christ is an event that occurred but once in history, it has always existed in eternity. For the layman in these matters, the identity of a nontemporal, eternal event with a unique historical occurrence is something that is extremely difficult to conceive. He must, however, accustom himself to the idea that 'time' is a relative concept and needs to be complemented by that of the 'simultaneous' existence, in the Bardo or pleroma, of all historical processes. What exists in the pleroma as an eternal process appears in time as an aperiodic sequence, that is to say, it is repeated many times in an irregular pattern. To take but one example: Yahweh had one good son and one who was a failure. Cain and Able, Jacob and Esau, correspond to this prototype, and so, in all ages and in all parts of the world, does the motif of the hostile brothers, which in innumerable modern variants still causes dissension in families and keeps the psychotherapist busy. Just as many examples, no less instructive, could be found for the two women prefigured in eternity. When these things occur as modern variants, therefore, they should not be regarded merely as personal episodes, moods, or chance idiosyncrasies in people, but as fragments of the pleromatic process itself, which, broken up into individual events occurring in time, is an essential component or aspect of the divine drama.
When Yahweh created the world from his prima materia, the 'Void,' he could not help breathing his own mystery into the Creation which is himself in every part, as every reasonable theology has long been convinced. From this comes the belief that it is possible to know God from his Creation. When I say that he could not help doing this, I do not imply any limitation of his omnipotence; on the contrary, it is an acknowledgment that all possibilities are contained in him, and that there are in consequence no other possibilities than those which express him."
(Andrew paraphrasing TEJ) ~ I shall take certain comments from the psychology of Carl Gustav Jung, and attempt to bring your comprehension around as to why you exist as a mortal soul and as a higher spiritual soul in the same essay:
"Although the birth of Byron" - (any reader can transpose their name here) - "... is an event that occurred but once in history, it has always existed in eternity. For the layman in these matters, the identity of a nontemporal, eternal event with a unique historical occurrence is something extremely difficult to conceive." (TEJ: pg 343).
.... This is particularly so, when one's apparent "finite" nature is the only aspect of the larger, surrounding, and penetrating reality, to which he attaches his justifications. Thus, man compartmentalizes his awareness into just the physical, the immediate, the certainty of what exists as only "the obvious" for obviousness' sake.
"Mankind must, however, accustom himself to the idea that 'time' is a relative concept and it needs to be complemented by that of the 'simultaneous' existence, in the Bardo, or pleroma, of all historical processes" (TEJ: pg 343).
This is merely a matter of perspectives between your inner voice and your outer voice. And this is how the mortal mind reconciles with some "thing" that happens in both, a chronological, and a kairotic expanse. Reality must be witnessed throughout temporal history and non-temporal kairos as a sensational process utilizing the "alternating current" of energy known as "fohat". I have chosen to use this Tibetan-Mongolian term because it holds similar value to C.G. Jung's usage of the term: "psychoid". Where Jung relates his psychoid phenomenon to the electromagnetic spectrum and its correspondence between organism and spirit, fohat represents a similar correspondence between organism and spirit through a form of positive-negative ionization. While both may share a common transcendental, and irrepresentable source, fohat is considered as the vital force of cosmic electricity having a ceaseless destructive and formative power. It is polarized into positive and negative energy, which is born at any point of friction - or union - as the relation of polar opposites.
As this "cosmic energy" regards you, I make reference to the alchemy of individuation - your own "invariably unique" energy signature. The conscious with ties to the flesh, and the unconscious with ties to the spirit, are considered as polar opposites in this sense. So, by extension, the flesh and the spirit are at just as much opposition as are the inner and the outer voices. When speaking of whether a "friction" or a "union" is occurring, understand that my reference is to your physical nature and your spiritual nature; your conscious and unconscious; your outer and inner voice. To manifest as a physical creature is to create a cosmically related friction upon your spirit, that conveys back and forth through your soul. To see this unified interplay of fohat as complimentary is to see the process of cosmic union between flesh, soul and spirit playing out within the infinite theater of the Pleroma.
"What exists in the pleroma as an eternal process appears in time as an aperiodic sequence, that is to say, it is repeated many times in an irregular pattern." (TEJ: pg 343). These (physically) repetitive irregularities can be viewed from an empyrean perspective as the reverberation of invariably unique energy signatures or "self identities", as they occur between the lower soul, or "kama-manas" (soul of man) and its "Karana-Sarira" or connective Oversoul. Yet, we must avoid any mistaken view that would conclude with "Byron" as being the permanent aspect, or with "Viskey" as being the impermanent one.
"A thing that is infinite and eternal hath no qualities, since it hath all qualities. This nothingness or fullness we name the Pleroma. ... The opposites are contained in the pleroma, but because they are equally balanced, they are void. Although the opposites are manifested in individuals, they are not balanced and void. The individual's task is to pursue his own distinctiveness, and this involves him in distinguishing himself from the opposites..." (TEJ pg 342).
So, every entity has the ability to persist at any of the subsequent levels of manifestation from the hypostatic process as their own focal point in relation to the "subtle planes" of reality. We may exist as an "emotional" creature, a "cerebral" one, an "intuitional" one and so forth, and at any chosen polarization (of attitude) we may see fit. Or, through our soulful evolution, we may merge and blend all these in various combinations of influence. Whatever you care to describe, we are merely at a particular point of self awareness, where our various "distinctions" are taken as isolations against the dissolution of pleromic inactivity. The opportunity for individual distinction repeats itself perpetually throughout time, and this is nondependent upon the physical entity involved with doing so. But, it is when our individual distinctions merge and blend into a self loving entity (whose "permanent atoms" of its constitution, define and shape it as a "soul"), that there will no longer be a need for chronological repetition. In layman's terms, this would be considered as an ascension.
Thus, a simple and eternal process is cyclically reinvented aperiodically because mortal cognizance fails to see itself as kairotically connected to its Absolute "source". As Jung has said; "... changes in the collective unconscious might take centuries to complete themselves, but they are still responsible for every alteration in the way man views the world and thinks about himself" (TEJ / Introduction : pg 26). At his current level of intellect, the best alternative with human cognizance, is to end up viewing itself through chronological and repetitive histories.
"Whether the prototype of a good son and its complementary failure (referencing Christ and Antichrist) - Cain and Abel; Jacob and Esau - become born and reborn in history," ...or whether the motif of Sophia, "the great mother of all" and, Mary, "mother of Jesus", are represented over and over again, "... they should not be regarded merely as personal episodes, moods, or chance idiosyncrasies in people, but as fragments of the pleromic process itself, which, broken up into individual events occurring in time, are all essential components or aspects of the divine drama. ... these prefigurations and intimations of the incarnation consist of nothing but God, with the result that man like the rest of creation, is simply god become concrete. (After all,) in omniscience there had existed from all eternity a knowledge of the human nature of God or of the divine nature of man." (TEJ : pg 344).
Your inner voice and outer voice do not have to remain exclusive to one another. Until each have become integrated to perfection within the soul, the divine drama will continue to be broken up into your own individual event in aperiodic intervals - which is the same as saying that; "Lord Viskey would have to manifest another Byron at another time". Everything else you care to mention, in all of Creation, has been merely a twist - a variance upon this one universal theme.
"Prefigurations, however, are not in themselves creative events, but are only stages in the process of becoming conscious" (TEJ : pg 344).
Your "archetype" - the prefiguration for "you" - is the "blueprint"; the "instructions" - for how you will synthesize self awareness over chronological opportunity. Your archetype is not the creative event. How you relate your own personal and intimate, "concrete" methodology into consciousness is. It must be understood that mortal man, in any incarnation, is simply another manifesting stage where the soul becomes conscious of itself as something "separated". A return to unity has always been the purpose. To clarify : this is the unity between Absolute Consciousness and Individual Awareness as it relates - and it must "relate" - to its own inclusion within that Infinity. This is no small feat.
On the flip side, by nature of his separation, the rest of the entire universe becomes concealed from the soul. In returning to the "Answer To Job" letters, consider the biblical passage : "And that he would shew thee the secrets of wisdom, that they are double to that which is! Know therefore that God exacteth of thee less than thine iniquity deserveth." ~ (Job 11:6)
... In translation, this Biblical passage indicates that only the mortal "half" is punished while subduing the fact that the spirit "half" must also be allowed to express itself. The mortal only reckons with a polarized "half" of an overall perspective, as generated from the most prevalent community that inspires (and perhaps "nurtures") this.
As a result, a struggle manifests in the psyche of man between right and wrong. There are always only three struggles to face : man against man ; man against nature ; and man against himself. Yet, the "Christ-self" is believed to ... Nay ! ... is promoted for its ability to reconcile all struggles. The seemingly forgotten reason for mankind's perpetual and systematic return to the synagogue is that most everyone believes they need to be reminded of the Christ-self within - they need to be "saved". Everyone has the ability to reconcile with their struggle - whatever that struggle is. We all have Christ within us, for Christ, like the rest of "the multitude of phenomena" is a product of the infinite. When the struggles have ended, so too does the "aperiodic" necessity of bearing another fleshy body end as well.
Right and Wrong are perceptions that in and of themselves are products of man's dualistic reflection. But this "presumptive tendency" for dualistic polarization is only "half" of the "secrets of wisdom" that God would "double", if man's own cognitive dissonance were to be removed from the equation.
One must remember that man is only the temporal half of his whole nature. If God were to "shew thee the secrets of wisdom, that they are double to that which is," He would have to include the "secrets of wisdom" pertaining also to the man's soul (which inescapably, is also placed squarely within the Infinite). Although this eternal and infinite "kairotic" relationship does in fact round out the revelation there is also necessity for it to remain as a "blind spot" between God and man. One must take into account man's gift of having free will and consider that if discoveries are to be made, as to the "doubled" secrets of wisdom, then they must also be made without divine intervention. How would your "free will" get exercised when all matters of your predestiny are made known?
The intellect of man must continue to evolve.
"For example; before the 1950's there was a decline in conventional Christian belief - particularly due to the fact that the Christ-image (a mortal theological prefiguration) persisted in excluding both evil and the feminine. But this exclusion was a critical mistake for it could never symbolize the wholeness for modern man. It was not until the Pope proclaimed the Assumption of the Virgin Mary as part of the divine revelation in 1950, that this divine image could move another step forward in the "completeness" that all things must evolve to (the cosmically universal prefiguration). This movement did not come from an ecclesiastical authority originally, but rather from the Catholic masses whom had "insisted more and more vehemently on developing this necessary shift for conventional wisdom. The people's insistence is at the bottom; it was the urge of the archetype to realize itself". ("CW" : 9 : par. 142 / TEJ/introduction : pg 26-7).
Again, it must be emphasized that this prefiguration was not a creative event. It was a necessary stage in the process of becoming consciously resolute in a universe where "evolving man" had currently only viewed this part of reality in a polarized fashion - one that excluded the feminine attributes of divinity. The event had to descend; any event has to "re-manifest" from the kairos when the full substance of its matter is viewed imperfectly in Creation. Repetitiously when necessary ... but always from the perspective of each "conspicuous self" that inescapably composes "the multitude of phenomena".
Uniquely, this particular meditation/dialog with Andrew had also contributed to my understanding of why a soul has requirements to evolve in the first place. Perhaps the reader may find the same subliminal cues as I had.
references : *CW - C.G. Jung's "Collected Works" & *TEJ - "The Essential Jung"