Sunday, May 8, 2022

REFLECTIONS IN THE WET SAND

 

 A treat when we visit the beach is seeing the sea birds standing in the morning light on the wet sand. Three images of the birds are presented. First is the reflection in the wet sand before there is enough light to fully illuminate the birds.  When the direct light of the sun breaks the horizon the reflected light from the birds is strong enough to reach our eyes. As the light increases shadows of the birds are discernible.

This reminds me that all we see are images each presenting partial information of an infinite pattern.

March 16, 2020

Feb 7,2019

 




Tuesday, April 26, 2022

BURNING BRIGHT

A clear an account of seeing not an objective thing but the intrinsic reality which underlies surface appearance is found in Robert Pirsig's novel Lila. Pirsig named the philosophy of Phaedrus Dynamic Quality. The exterior static constructs of the left brain fail to provide the flexible perspective which recognizes goodness as it appears in all its aspects.

Robert Pirsig's second novel: read Lila as pdf

 From the end of Chapter 26:

"Once when Phaedrus was standing in one of the galleries of the Boston Museum of Fine Arts, he saw on one wall a huge painting of the Buddha and nearby were some paintings of Christian saints. He noticed again something he had thought about before. Although the Buddhists and  Christians had no historic contact with one another they both painted halos. The halos weren't the same size. The Buddhists painted great big ones,  sometimes surrounding the person's whole body, while the Christian ones were smaller and in back of the person's head or over it. It seemed to mean the two religions weren't copying one another or they would have made the halos the same size. But they were both painting something they were seeing separately, which implied that that 'something' they were painting had a real, independent existence.

Then as Phaedrus was thinking this he noticed one painting in the corner and thought, There. What the others are just painting symbolically he is actually showing. They're seeing it second-hand. He's seeing it first hand.'

It was a painting of Christ with no halo at all. But the clouds in the sky  behind his head were slightly lighter near his head than farther away. And the sky near his head was lighter too. That was all. But that was the real illumination, no objective thing at all, just a shift in intensity of light. Phaedru stepped up to the canvas to read the name-plate at the bottom. It was El Greco again.

Our culture immunizes us against giving much importance to all this because the light has no 'objective' reality. That means it's just some 'subjective' and therefore unreal phenomenon. In a Metaphysics of Quality, however, this light is important because it often appears associated with undefined auspiciousness, that is, with Dynamic Quality. It signals a Dynamic intrusion upon a static situation. When there is a letting go of static patterns the light occurs. It is often accompanied by a feeling of relaxation because static patterns have been jarred loose. He thought it was probably the light that infants see when their world is still fresh and whole, before consciousness differentiates it into patterns; a light into which everything fades at death. Accounts of people who have had a 'near death experience' have referred to this 'white light' as something very beautiful and compelling from which they didn't want to return. The light would occur during the breakup of the static patterns of the person's intellect as it returned into the pure Dynamic Quality from which it had emerged in infancy.

During Phaedrus' time of insanity when he had wandered freely outside the limits of cultural reality, this light had been a valued companion, pointing out things to him that he would otherwise have missed, appearing at an event his rational thought had indicated was unimportant, but which he would later discover had been more important than he had known. Other times it had occurred at events he could not figure out the importance of, but which had left him wondering.

He saw it once on a small kitten. After that for a long time the kitten followed him wherever he went and he wondered if the kitten saw it too.

He had seen it once around a tiger in a zoo. The tiger had suddenly looked at him with what seemed like surprise and had come over to the bars for a closer look. Then the illumination began to appear around the tiger's face. That was all. Afterward, that experience associated itself with William Blake's Tiger! Tiger! burning bright.'

The eyes had blazed with what seemed to be inner light."


 

Thursday, April 21, 2022

JUNG & SPIRIT

The Descent of Peace by William Blake

On the Night of Christ's Nativity by John Milton

  

Some people question the Christianity of Carl Jung. He divided his religious life from his professional life, but in later years he became more open about revealing his inner relationship to God . Although he never spoke of his religion in the conventional religious terminology that had been used by his family for generations, he said enough to show that he had a faith that was deep and personal.


"When John Freeman asked Jung in a 1959 BBC interview if he believed in God, he answered, "I don't need to believe....I know," thereby landing himself in controversy again."

"The divine Presence is more than anything else. There is more than one way to the rediscovery of the 'genus divinum' in us. This is the only thing that matters....I wanted the proof of a living Spirit and I got it....Don't ask me at what price....I don't want to prescribe a way to other people, because I know that my way has been prescribed to me by a hand far above my reach. I know it all sounds so damned grand. I am sorry that it does, but I don't mean it. It is grand and I am only trying to be a decent tool and don't feel grand at all."

Quoted from letter to Fr. Victor White.

This sounds like a man who knew the Spirit within. Jesus didn't ask for more than that.

Quotes from CARL JUNG: WOUNDED HEALER OF THE SOUL by Claire Dunne


Thursday, March 31, 2022

Friday, March 25, 2022

BETHABARA MILL

Road to Salem by Adelaide Fries

Based on account by Anna Catharina Antes Kalberlahn Reuter Heinzmann Ernst

Page 75

On another day Martin took me to the mill, where we found the' same crowded conditions as in Bethabara. Refugees had been permitted to cut down trees in the neighboring forest, and had built eight log cabins in a row, the back walls of the cabins forming one side of the stockade. The other three sides were built of boards, for a saw-mill had been erected for our own convenience, and it was possible to saw the boards, and less trouble than to use palisades. Neighbors seldom took the trouble to haul away boards, but the grist-mill, the only one in a radius of many miles, was used by a great many persons. "They have built a very large bin in Bethabara," said Brother Kapp, the miller, "and I have sent thither a large amount of flour, so that if we are besieged both places can be fed."

Page 78

This distressed Brother Spangenberg, who had selected the site for Wachovia, and had directed its development from Bethlehem, but was paying his first visit to the village of Bethabara since its founding. Doubtless this made him the more ready to accept the proposal of Michael Hauser, Sr., one of the mill refugees, who did not wish to return to his farm and asked that the Moravians would begin a second village, not too far from Bethabara, and allow him and his family to settle there. He discussed the matter with the Bethabara Brethren, and several of the men stated that they would be glad to join in the movement to establish a second Moravian village. On June 12th Brother Spangenberg, his wife, and several Brethren, rode to what they called the Black Walnut Bottom, and there they selected a suitable site, about three miles from Bethabara, on the road that led by the mill. Lots were laid off there on the 30th of the month, and the name of Bethania was given to the new village.

Page 93

The year 1761 made little difference in my life. The Cherokee war continued, and additional cabins were built at the mill to give the refugees more room. Poor Henry Benner's house was pillaged again, but as he and his family were here for the fourteenth time they were not in danger

Page 162

Brother George Soelle is truly what he calls himself, 'a free servant of the Lord/ On one of his missionary tours in that direction he heard of the Broadbayers, went to see them, was made welcome, and was asked to come again. In spite of the distance from Bethlehem he made repeated visits and finally became pastor of a group of interested men and women. Last year I heard that a company of them were speaking of leaving New England and coming to Wachovia, of which Brother Soelle had told them."
We had heard nothing more about this plan, but in November, 1769, it was reported that a company from Boston had reached Wilmington and was coming to Bethabara by way of Cross Creek. That proved to be true, and they reached us on November the 9th.
They had left Boston in the middle of August, but their schooner ran aground off the Roanoke and two families lost all their goods, though no lives were lost. In another schooner they reached Wilmington, where many of them had been ill, and some were still having fever. They were housed in the tavern until some of the cabins at the mill could be repaired for them.
A few days later more arrived, and several of them also had fever. As they were being escorted to the tavern one of them, a Mrs. Hahn, asked, "What is the text for today?"
"Cast all your care upon Him, for He careth for you," was the answer, and the good woman rejoiced greatly that she was among the Brethren, as she had long desired to be, and that she had reached us on a day which had so auspicious a text.
Shortly after their arrival there was a conference between our leaders and the leaders of their party, and it was decided that two families should stay at the mill, where the men could work; that two should go to Bethania; and that the rest should move into the partly finished houses in Salem, where the men could be employed in building.
"I had been hoping that we could move into one of those houses until our own was built," I confided to Christian, and again he counseled patience, pointing out that the additional help would make building go faster.

HOUSE BUILDING

Page 129

"How can we build frame houses?" asked Triebel, the practical. "We have no saw-mill in Salem, and to haul all the lumber from Bethabara will be troublesome and expensive."

"I mean the sort of frame house that is used in parts of Pennsylvania," said Brother Marshall. "Where good wood is scarce, as it is here, the trunks of the trees are used for the large timbers and the smaller pieces serve well for the laths. See—" and taking up his pencil he drew a small design. "Here are the heavy uprights, squared, with grooves on opposite sides. These heavy timbers, the height of the wall, are set two or three feet apart. Then small pieces of wood, of the correct length to extend from one groove into another, are used as laths, which need not be uniform or finished, only relatively of the same size. These laths are chipped at each end to fit into the grooves; then each is wrapped in a mixture of straw and clay to form a cylinder of the proper diam- eter, and each cylinder in turn is slipped into the grooves and ressed down. If the work is well done the result is a solid wall, the thickness of the uprights and as warm as a wall of brick."

"Are such walls permanent?"

"They should be protected by extra wide eaves, and for a two- story house there should be a narrow roof set between the first and second story."

"What about the house roof?"

"It can be made in the same way, but must be covered with clapboards, tile, or shingles; and the inside walls can be made with smaller cylinders, of the straw-clay mixture, to keep them from being too thick. What do you think, Brother Rasp?" for Brother Melchior had been saying nothing as he studied the little sketch thoughtfully.

"I think it can be done," he said. "Give me a stone foundation, and on it we can build such a wall as this, and if or when the clay shows signs of washing out we can cover the outside with clapboards or with good lime plaster."

"It will certainly solve the timber problem," said Christian, when he told me of the conversation, "and I had wondered what we would do for suitable logs for houses."

"And log houses would not look well on the main street of a town," I added, at which Christian laughed, though I saw that he felt the same, as the artist in him naturally would.

So the first houses were built of framing and straw and clay, on a foundation wall of rough stone; and the ceremonial foundation stone was laid at the very bottom of the wall.


Saturday, March 5, 2022

BECOMING OURSELVES

Christian with the Shield of Faith Taking Leave of His Companions
 
I grew up as a traditional Christian and had the whole pattern of imagery presented by the church. There was a time when there was a popular book ...it was about putting the ideas of Christianity into new wineskins ... to me this process that I'm undergoing is putting the same reality, the same archetypal reality into different form so that you have a different vocabulary to express these archetypes. These things are built-in processes that take place repeatedly and eternally-not necessarily repeated in the sense of "we're always doing the same thing over again," but they will be repeated in different forms.
 
"The primordial image, or archetype, is a figure—be it a daemon, a human being, or a process—that constantly recurs in the course of history and appears wherever creative fantasy is freely expressed. Essentially, therefore, it is a mythological figure. (...) In each of these images there is a little piece of human psychology and human fate, a remnant of the joys and sorrows that have been repeated countless times in our ancestral history." 
Carl Jung, On the Relation of Analytical Psychology to Poetry, in Collected Works 15, 127
 
William Blake
Descriptive Catalogue, (E 532)
" NUMBER III.
Sir Jeffery Chaucer and the nine and twenty Pilgrims on
their journey to Canterbury.
 The characters of Chaucer's Pilgrims are the characters
which compose all ages and nations: as one age falls, another
rises, different to mortal sight, but to immortals only the same;
for we see the same characters repeated again and again, in
animals, vegetables, minerals, and in men; nothing new occurs in
identical existence; Accident ever varies, Substance can
never suffer change nor decay.
Frye  on Archetypes
 

NIGHT SCENE


March 5, 2022