Nikola Tesla: The Prometheus of Electricity

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By SearchingTheMeaningOfLife With a great Thank

I’ve just been wonder about this man, that is a respectable wonder. I think we are not mature enough to understand this alien 🙂❤

George Stamkos

“Nikola Tesla remains the myth, the central point, the archetype of all 20th-century scientists.” Gerry Vassilatos, Lost Science

Nicolas Tesla was born at midnight on July 10, 1856, during a terrible storm full of glowing lightning … It was an electrifying night and he was fortunate enough to be born in one of Europe’s most electrified regions: divided two empires, the Austro-Hungarian and the Ottoman Empire. He was born in the village of Smilian of Lika, an area now owned by Croatia, but then part of the so-called Vojna Krajina, the border region of the Austro-Hungarian Empire, which was autonomous and was mainly inhabited by Serb refugees from various areas of the occupied the Ottomans of Serbia. He left life on 7 January 1943.

The same year that Tesla was born was also born Sigmund Freud, Oscar Wilde and Bernard So. That same year Burton and Speke discovered the sources of the Nile and ended the bloody Crimean War. But only a few of these events came to the ears of Tesla’s father, Milutin, who was the Serbian Orthodox priest of the village or mother, Jukka Mantic, who was an illiterate but talented peasant, endowed with the gift of easily learning foreign languages ​​and to find practical solutions to everyday problems.

Nicholas was a thin and loving boy, which was very worrying about his parents (he was baptized when he was born because his father’s father was afraid that he would die prematurely). His greatest love was Nature and animals.

He enjoyed walking around in the forests around his father’s home and imagining ways of pumping energy from the wind or from the unending movement of the rapids …

From his early childhood, Nicholas demonstrated a genius and ingenuity that made him stand out.  At just four years of age, he envisioned ways of pumping energy from a small waterfall, near his home. He designed a wheel spinning around a shaft, which was tied to a forked rod. It was a great pleasure for Nicholas to watch the wheel steadily turn from the power of the water. He could watch him for hours, making plans to create a larger wheel. A few years later, when he first saw a photograph of the Niagara Falls, he told his father: “One day I want to hurt them.” And someday, several years later, his desire actually became reality …

During his teenage years, Tesla began to forge a strong character, control his feelings and passions, and avoid narrow forms of human contact. He gradually began to build a pure spirit, with intellectual clarity, a wealth of knowledge, moral principles and increased intuitive skills.

He went to high school in Karlovac, then called Carlstadt in Germany, when he first saw an experimental demonstration of electricity. Tesla was remarkable in front of this amazing phenomenon. Complete emotion later remembered the lessons and the first experiments he watched: “Each experiment found in my mind a thousand reflections. I wanted to know more about this amazing power. I longed for experiments and researches, and I have always had a sadness in the soul when I had finished the lesson “ ( My Inventions ). Since then, he has decided to devote his life to studying the electrical energy and to discover all his secrets. And he kept his promise.

He was so enthusiastic about the new science of electricity, so he decided to learn English to read the writings of the pioneering American inventor Thomas Alba Edison!

Despite the original objections of his father, who wanted him to become a priest or military, as was the family tradition, Tesla was written at the Polytechnic Institute in Graz, Austria, and immediately became a devoted student. Arriving in Graz, Tesla felt that a dream had now been fulfilled. It could, at last, engage in engineering and devote itself to studying and researching electricity.

He continued his search for an answer to the problem of the use of the alternating current, which he became obsessed with, even after finishing his studies at the University of Prague (1879-1880) when he got a job as an electronic at a new telephone company in Budapest, Hungary. During his work in this company, Tesla invented a telephone amplifier, which became the ancestor of the current speaker. But he did not forget the problem of the invention of an AC power device.

Early in 1882, a small illness forced him to stay for a few days out of work. Walking the sunset, with his friend and assistant Anital Szigety, in a Budapest park and reciting verses in German from the Faust of Goethe, he came to shine a brilliant idea, destined to lead humanity into full electrification. “Then at a moment of inspiration, pronouncing these words, the idea beat me like a flash of lightning, and within a moment the truth was revealed to me. With rattan began then to engrave the sand charts … ‘, later Tesla wrote in his autobiography My Inventions (My Inventions). With his cane, the man who “discovered” the 20th the century began to engineer a motorcycle in the soil. “Are you seeing him?”, He asked his friend, who watched speechlessly, “look at me now when I turn him back!” When he finished his dreadful plans, he exclaimed full of satisfaction: “That’s it! A rotating magnetic field! See how quiet it works. Sparkless. No noise. It works perfectly! “In this unusual way, Tesla conceived for the first time the idea of ​​the rotating magnetic field and the induction motor currently used in every electric appliance. By grabbing a great secret of Nature and giving it to people, Tesla became a modern Prometheus that led mankind to the age of electricity …

Without Nikola Tesla, there would be no alternating current in your home, the light of the lamp would not have won the dark, your computer or your coffee maker would not work. We owe him 700 inventions, some of which have found our world. “If we want to eliminate the effects of Mr Tesla’s work from our own industrial world, the gears in the industries would have to stop turning, our electric trains would have to be stopped, our cities would sink in the dark … Yes, so far-reaching with his work, which was the foundation of the modern world. His name marked an era of progress in the science of electricity. From this project, a revolution broke out … “This is how the American physicist BA Behrend once commented Tesla’s contribution to shaping the modern world.

Tesla was not a simple inventor. To call Tesla simply “inventor” is like saying that Chopin was just a “pianist”. Tesla was an explorer of new continents of knowledge, a man who discovered new physical principles and was only an inventor. For the same great importance, it was the discovery of new physical principles and less their application in practice. He was above all a pioneer explorer of new physics principles, a humanist scientist who envisioned a better future for mankind. A man of miracles.

That was his biggest difference with Thomas Alba Edison. Edison was simply an inventor (with over 1,000 patents in his power), who was only interested in the practical application and commercial exploitation of his inventions. Tesla, on the other hand, despite being charged with at least 700 patents, was essentially a theoretical guy, a bold explorer who did not care about the practical application and – especially – the commercial benefit of exploiting his discoveries.

Unlike Edison, Tesla was a “lone horseman,” who remained unbridled and free in all his life, often struggling with the scientific and industrial establishment of his time. Tesla moved forward without fear of the consequences. He unlocked with the sensitivity of a poet the great secrets of nature and gave it to mankind. He was interested in total progress and believed in the positive potential of man that could be developed to a perfect degree.

From the beginning of his scientific activities, Tesla gave a series of lonely battles against the scientific and industrial establishment of his time. In some of them, he defeated, while in most he lost because he did not agree with the established interests. The multiphase AC system prevailed, but it previously gave a tough battle with the DC power industry. He eventually defeated, because he was obviously more efficient and more economical. Its propulsion engine failed, not because it was not effective, but because it would have to change the entire automotive structure to be implemented. And his ambitious plan for wireless power transport did not go forward, because it was in direct opposition to monopolistic interests, which are currently solving the energy evolution of humanity.

Since the late 1880s, Tesla has met mankind with a series of scientific surprises and inventions: alternating current, inductive motors, multiphase system, high-frequency currents, electric oscillator, Tesla coil, radio, radiography, telemetry, automation, wireless power transmission, teleonomic, propulsion engines, radar, interferometer, electromagnetic protection … are just some of the 700 inventions that the Serbian scientist offered to humanity. Really, who of you knows that behind every electric appliance we have in our homes today is the genius of a man who literally devoted his life, mind and spirit to the service of mankind?

Apart from a scientist and inventor, Tesla was a visionary of a future in which man would not have to strive for his survival, where the words rich and poor would not mean the difference in the level of material prosperity, but in spiritual abilities. Tesla was a dreamer, a deceptive word for the “landed”, a pioneer, who dared to move fearlessly to the unknown, exploring new worlds of knowledge. He was a philosopher who was constantly reflecting on the great problems of mankind.  A poet of science. On the other hand, he was a strange, eccentric and peculiar a person who followed a completely “life plan”.

From the age of 34, Tesla ceased to craving, hating, saddening, drinking coffee, tea or alcohol, smoking, crinkling in the mirror, wearing watches, rings, and eating anything cooked by someone else. It has brought together all the wealth and power of genius for a single purpose: to think and serve mankind, discovering things that would make human life easier and happier.

Although he could rest on his laurels, being glorified and wealthy from the age of 34, he preferred to go further by offering humanity, as a new Prometheus, a much larger gift: Free Energy .

Free Energy for All was his great dream.

Tesla is the “father” of Free Energy. It envisioned a world where everyone would have free access to the inexhaustible sea of ​​energy that surrounds him. In a lecture given on May 20, 1891, in New York’s Columbia College, Tesla appealed to the enthusiastic audience, saying: “We all run together in a vast space at an incredible speed and everything around us moves, turns and is surrounded by energy. There is definitely some direct access to this action. The electricity we extracted from the natural environment comes from this energy. Soon we will be able to draw a lot of energy from this immense and inexhaustible natural energy so mankind will progress in giant steps. “

On July 3, 1899, during his experiments in Colorado Springs, the Serbian inventor claimed to have discovered an “inexhaustible source of energy” He even predicted that in the future the world would be able to connect with this source of inexhaustible energy, and that would change the form of human civilization and lead to the conquest of space.

For almost a year (1899-1900) in Colorado Springs and at an altitude of 2,300 meters, Tesla has carried out a series of major experiments on wireless power transmission. There he managed not only to create artificial lightning of 40 meters in length but also to light bulbs by simply touching them on the ground and operating devices in the distance of tens of kilometres! In Colorado Springs, he discovered something that was already perceived: Earth was a huge “energy pool”, a good energy pipeline, which meant that the worldwide wireless power transmission system that was envisioned could be realized. The whole planet could be interconnected energy if a network of towers for transmitting and receiving electric and electromagnetic energy was built according to its design. Even the land itself could be used to transport huge amounts of energy so that everyone could get the energy by just getting a metal rod on the ground! Though some believed that what Tesla was saying would have to be in the human box, modern science and the latest technological developments seem to justify it.

Tesla believed that it was possible to transmit electricity wirelessly and made whole plans for a global energy system. His vision was a global system that would simultaneously transmit radio signals and carry wireless electricity! His plan was so advanced and radical for his era when the doors on Wall Street were closed for him. The monopoly interests, even those who invested millions of dollars to the AC system, refused to fund him.

When the great-grandson John Piperon Morgan, who initially funded the inventor’s plan at Woldeck of Long Island, was informed that Tesla’s goal was wireless power transfer, he asked the inventor: “Who will sell the energy to its recipients?” “Nobody”, Tesla honestly replied, “everyone can get it by pinning a stick on the ground or putting an antenna on the roof of his home. Think about it: there will be no wires, airships will fly using the emitted energy … “ ” Quite, “interrupted the queen. “Thank you very much, Mr Tesla. I will send you my answer. ” The answer, and the money, never came. By the end of his life, Tesla was expecting an answer …

The visionary and incurable humanist Tesla had made the mistake of showing to the prime representative of the monopolistic interests of his time, the world as it might be: free from energy monopolies and with abundant and inexpensive energy for everyone. A world that humanity might be ready in the 21 the century …

After the failure of the Wanderer project, Tesla had never had another chance to bring the Free Energy to the world. However, he continued to design, construct and envision various useful achievements by the end of his life. He was always incompatible, a lonely and romantic “knight” of science. The establishment of his time fought him hard and eventually died, as he is today, on January 7, 1943, poor and ignorant, in a humble New Yorker hotel room.

Tesla was a great and optimistic visionary for the future of mankind. What, however, did his visions of the utopian and energy free world of the future? These are hidden in the hundreds of manuscripts that have been blown away by secret services and research teams around the world …

Life, work, ideas, and visions of the Free Energy Father have inspired dozens of scientists and researchers who also set themselves to hunt the “Holy Grail” of science: to discover a device that will draw and utilize the Free Energy Environment. As the great Serbian-American inventor used to say: “Energy is everywhere and in abundance. But we are thirsty. We look like someone lying on a boat sailing in a river but dying of thirst because he does not have a glass to drink water. “

The Awards and Recognition of Nikola Tesla

  • In 1912 Tesla was nominated, together with Edison, for the Nobel Prize.
  • In 1917 Tesla was awarded the “Edison Medal”, the most important electrotechnical award in the US.
  • In 1960, the International Electrotechnical Commission called the Tesla (T) Unit of Magnetic Induction Measurement Unit.
  • In 1975 Tesla was officially introduced to Inventor’s Hall of Fame.
  • In 1976 the Tesla Award was established by the US Electromechanical Institute, which is awarded each year.
  • In 1983 the US Post Office honoured Tesla by stamping in its form.
  • Nicholas Tesla’s statue is placed in the Niagara Falls, wherein 1895 the first hydroelectric plant in the world operated.
  • In 1992, a series of bank notes in the form of Tesla was printed in Serbia.
  • The corner of 40th Street with 6 the Avenue of Manhattan called “Angle of Nikola Tesla” and placed relative plate to remind New Yorkers that the city owes much to Tesla.
  • In 2005, Belgrade International Airport is renamed “Nikola Tesla Airport”.
  • In 2006, UNESCO is proclaimed “Tesla Year” to celebrate the 150th anniversary of the birth of the great inventor.

Giorgos Stamkos ( stamkos@post.com ) is a writer, biographer of Nikola Tesla, and author of the alternative Zenith magazine ( http://www.zenithmag.wordpress.com ).

source: https://m.tvxs.gr /

Two Can Keep A Secret…If One Of Them Is Dead

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Say the words you long to hear
I’m in love with you oo…… Genius as ever ❤ ❤

yadadarcyyada

https://yadadarcyyada.com/2019/01/26/two-can-keep-a-secret-if-one-of-them-is-dead/

“Listen do you want to know a secret
Do you promise not to tell woh woh woh closer
Let me whisper in your ear…”

https://yadadarcyyada.com/2019/01/26/two-can-keep-a-secret-if-one-of-them-is-dead/

  • The irony of that Beatles song and everything else, once you’ve told a secret, it’s no longer a secret because, really, two can keep a secret…if one them is dead. “Pretty Little Liars”, huh, more like Petty Little Liars for many politicians and too many others https://yadadarcyyada.com/2019/01/14/your-genius-is-showing/. But not everyone!

https://yadadarcyyada.com/2019/01/26/two-can-keep-a-secret-if-one-of-them-is-dead/

  • Some wear their secrets as armor, others to get away with things, others to avoid embarrassment, but no matter the reason for your secrets, they’re toxic.

https://yadadarcyyada.com/2019/01/26/two-can-keep-a-secret-if-one-of-them-is-dead/

  • I get that secrets and lies are a thing, have been for as long as humankind has existed.

https://yadadarcyyada.com/2019/01/26/two-can-keep-a-secret-if-one-of-them-is-dead/

  • I naïvely thought social media would make it better. Wrong again, it’s worse (or just more obvious…more visible?). Now it’s all denials, proof, more denials, more proof…and so on.

https://yadadarcyyada.com/2019/01/26/two-can-keep-a-secret-if-one-of-them-is-dead/

  • Me…

View original post 73 more words

André Comte Sponville: “The Myth of Icarus: Treaty of Despair and Happiness”

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André Comte Sponville: “El Mito De Ícaro. Tratado de la Desesperanza y de la Felicidad”.-

01/21/2008 by Aquileana https://aquileana.wordpress.com/

@aquileana #Methology #Wishes #Dreams

“Icarus creates the Heaven in which he rises, but rises … Heaven was his desire, the sea his burial: Is there a more beautiful plan or a more fertile tomb?” (André Comte- Sponville)

Synopsis:
Comte-Sponville’s consist is to return philosophy to its true meaning. From the depths of despair, the Phoenix Bird must have a recreated philosophy. Philosophy of the art of living: genuine irreligious wisdom and materialistic stamp, which finds in the criticism of lost illusions and despair the path of dialectical and vertical investment towards Happiness and Good. In the course of the work, the myth of Icarus will serve as a symbolic reference to understand in a fluid way materialism as a dialectic of the sublime.

Aquileana review:

Sponville reflects in his work about three types of labyrinths of Despair and Happiness (they are understood as clear opposite terms, but the second as true and future improvement of the first). These are the labyrinth of I the labyrinths of Politics and the labyrinths of Art.

In the analysis that concerns the crossroads of the ego, the author raises the insurgent dialectic of one’s own hopelessness and sombre ennui to a stage of regained illusion and happiness. Despair is “programmatic,” Sponville says, to raise it is to overcome it. The logic is that of “dialectical inversion”: descend and then ascend again. Hopelessness is the point at which this investment becomes possible and happiness the end towards which it tends. Desire is present power (conatus) that moves the Overcoming Will (“Desire is the whole of the soul, the true and only motor of our lives.” IBD Sponville). Comte Sponville refers to the labyrinth of the Self, relating it to “the Dream of Narcissus”. The author intends to show how Narciso’s weakness does not lie in loving himself because the love of himself is wisdom and virtue. Narcissus’s mistake is only to love an image, Narcissus only loved a simulacrum. We will not leave the labyrinth of the self but renounce the possession of the reflection of the Self.

In the section that corresponds to the labyrinths of Politics, Sponville poses an interesting contradiction: Marxism as such is materialistic, but at the same time it contains idealistic elements. Sponville says: “The paradox is undoubtedly irreversible: although militarism is the effect of desire, it is no less true that it supposes a beyond desire”. This paradox pointed out by the author, had already been observed by Feuerbach who said: “Materialism is for me the basis of the building of being and of human knowledge, but it is not the building itself. I totally agree with Marxism backwards, but not forward “(IBD Feuerbach, Op. Comte-Sponville). For Sponville, the contradiction in question is positive insofar as it contains the inversion of the opposition: “The norm and the truth are on the same side”. The author explicitly states his political position by saying: “Communism is the ‘solved enigma of History’, and he himself knows that it is his resolution.” The truth is to come and the future is the Truth of history. It is, then, the ideal (communism) what is true and reality (capitalism) that, once its historical mission is over, would be in error … The bourgeoisie itself engenders its undertakers, as Marx says in “The Communist Manifesto “(IBD Comte-Sponville).

In the chapter devoted to the analysis of the labyrinths of Art, Sponville emphasizes its purely illusory character. The fundamentals of why are: because it rests in an Ideal of Beauty and because it is based on the belief that the Beauty of the work of art is the result of the action of Beauty itself, and not its effect (the cause is the artist). The author outlines an investment of the program through an “Aesthetics of Illumination”. According to this, the artistic criterion would be that the more evident is the artistic beauty, the clearer and more genuine will be the work of art. As an epilogue to the book, Comte-Sponville takes up fundamental concepts that he has used to channel the previous themes. In this sense, it emphasizes that the contributions of the material and its change of spatial perspective are fundamental. What the author has called the ascendancy of the dialectic of the Primate to the dialectic of the Primacy supposes a true and radical overcoming investment.

Opinion By Aquileana: Highly recommended Sponville’s book. Clear truths predispose us to the exalted Ascending Dialectic.

Mythology: “Icarus” .-

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“I’m sorry for Icarus.” Draper

Mitología: “Ícaro”.-

08/05/2007 by Aquileana  https://aquileana.wordpress.com/

@aquileana #Mythology #Expectations #Dreams #Jungian #Freudian

I just want to thank Amalia who inspired me, in the beginning, to start with the WordPress. Gracias ❤ ❤

The Myth of the Fall of Icarus: In Greek mythology, Icarus was the son of the architect Daedalus, builder of the labyrinth of Crete. Both were locked in a Cretan tower by the island’s king, Minos. Daedalus devised a plan to escape and set to work to make wings for himself and his young son Icarus. When they were ready and prepared to escape. When both were ready to fly, Daedalus warned Icarus not to fly too high because the heat of the sun would melt the wax, nor too low because the foam of the sea would wet the wings and could not fly. Here, again a principle of measurement, “the just mean”, which Aristotle was so supportive in his Nicomachean Ethics. They were close to Lebintos, and then the untimely Icarus rose more than he should. The sun melted the wax from Icarus’ wings and it fell into the sea.

Some lines of analysis of the myth of Icarus: The interpretation of this myth has connections with the Freudian concept of “sublimation”, if we link it with the creation of Daedalus, and the change of the instinctual object, of desire (“freedom”) by another object (“wax wings”). ). This “sublimated drive” would manifest itself in the flight and flight of the labyrinth.

The first part of the Icarus Myth by André Comte Sponville reveals the illusion of a concept of the self that comes mainly from Platonic idealism. The Banquet of Plato presents a dialectical journey towards intelligible love. However, Icarus creates his own wings, knowing is discovering and elevating is creating something new that did not pre-exist. Therefore, it is not the sky that makes flight possible, but rather it is the flight (the sublimation of desire) that creates the sky as a horizon of desire. The labyrinth of Knossos of the legend had no ceiling, the inside had its counterpart in an outside projected to the sky, which we could link with the Platonic eidetic world, with the beauty of Ideas and with freedom as a principle of artistic creation.

The only thing that Icarus can do is make wings to sublimate his desire to escape in a joyous flight that, in turn, is the creative flight of a sky that becomes the new and vast horizon of his desire. But that open and ideal sky is an effect, never cause. Icarus enjoys the flight until, inexorably, he falls. Now, the inevitable fall does not invalidate the flight as death does not invalidate life. I think this is the current legacy of this myth.

"La Caída de Ícaro" de Peter Gowy.-
“The Fall of Icarus” by Peter Gowy.-

Plato: “The Banquet”: “The Myth of the Androgyne”:

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“El Mundo Visible es Sólo un Pretexto” / “The Visible World is Just a Pretext”.-

Platón: “El Banquete”: “El Mito del Andrógino”.-

@aquileana #Love #Mytology #Plato

07/29/2007 by Aquileana https://aquileana.wordpress.com/ ❤ ❤

symandro25

This myth appears in the Banquet of Plato, specifically in the Discourse of Aristophanes.

Aristophanes points out that he will speak differently than Pausanias and Eriximachus have done previously. Although it is comical, it hides deep thoughts.

He believes that men have ignored the great force that comes from Love, because if they had not raised Temples and Altars to render sacrifices. It defines love as an intimate desire for the restitution of a lost plenitude, of reunion with a total. Self with the loved one. Aristophanes tells us an ancient legend about Ephialtes and Oto, sons of Thessalian Aloeo, who chained Ares and tried to climb the sky to overthrow Zeus (Homer).

He states that, in antiquity, humanity was divided into three genders, the masculine, the feminine, and the androgynous (from the Greek Andros-Man and Gino-Mujer). The beings that belonged to this last class were round, with four arms, four legs, two faces on the head and, of course, two sexual organs. They were joined by the belly. They were beings so terrible for their vigour and strength that they felt enough to attack the gods. Since Zeus could not destroy the human race, since he was the one who worshipped the gods, he punished them by splitting them in half. Apollo cured them by giving them the current form that both sexes have, and later their “embarrassments” went on.

Love from time immemorial tries to unite them, so that when they meet they come together in such a way that it is for life, trying each one to meet and merge with the beloved and become two beings in one, so that Only our species could achieve happiness when the time comes when half of humanity meets its other half. Each half of a primitive man and woman indulge in homosexuality in search of their other half, while half of the androgyne indulges in heterosexuality in search of their other half.

A Corollary of Aristophanes: All forms of Love are true, but Aristophanes says that the love of a man to a woman is inferior and that of a man towards another superior and true man.

sym17

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Jung’s Struggle with Astrology

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I have been always fascinated by the Astrology. as a child, I’d wished to have a telescope just to watch into the sky and follow the stars to know each. but it never happened though, the feeling still remains 😉
here is an amazing article about how genius Dr Jung had explored his power in this issue.

via https://www.astro.com/astrology/aa_journal_e.htm

by

Author:

Babs Kirby

Babs Kirby MA, DFAstrolS, FIAPA went to her first astrology seminar in 1976 with Charles Harvey on Harmonics and Midpoints. It was way out of her depth, but she’s been immersed in the astrological world ever since, serving on various committees over the years. Currently, she’s a Urania Trust trustee. Babs retired as a psychotherapist in 2011. Website: www.babskirby.com.

At the moment I am looking into astrology, which seems indispensable for a proper understanding of mythology. …I shall return laden with rich booty for our knowledge of the human psyche. For a while longer I must intoxicate myself on magic perfumes in order to fathom the secrets that lie hidden in the abysses of the unconscious.
(Freud/Jung Letters, 254J, p421.)

There are many strong clues to Jung’s abiding interest in astrology despite his ambivalence – such as his stone carvings of planetary glyphs which may be the subject of a conspiracy of silence.

Carl Jung had a life-long struggle trying to reconcile his need for scientific respectability (Saturn) with his more mystical, intuitive leanings (Neptune) and never more so than with astrology. In this article, abridged from my Astrological Association 2018 talk (recording details at the end of this piece), I look at his astrological stone carvings and at the numerous contradictory statements he made on astrology throughout the course of his life.

Idea for dissertation

Those of you who have been around in astrology for some time will recognise that this idea was born at the AA’s Eclipse Conference held in Plymouth in 1999 (see chart). What I’m still struck by is that Pluto is rising – I speculated that I was entering a taboo territory – and the unaspected Moon, at 23°46′ of Gemini, is exactly conjunct my 3rd-house North Node.

That was 19 years ago; a whole cycle of the Moon’s nodes has passed, and much has transpired since. The MA in the Study of Cosmology in Culture at the Sophia Centre in Bath Spa, later to move to Lampeter, which has spawned so many graduates in our field, had not yet begun, nor had the MA in Myth, Cosmology and the Sacred at Canterbury Christ Church University.

This has been an extraordinary 19 years, which has revolutionised the study of astrology and taken it to a whole new level.

And Jung’s Red Book had yet to be published. Various esteemed astrologers have spoken about the importance of the Red Book and what it reveals, and I understand further Red Book-type revelations are to come. However, I am drawing on work that Jung chose to put in the public domain. Immediately after handing in my dissertation I found new avenues to explore.

Jung and his chart

First, let’s look at Jung and his chart (see hand-drawn chart). Many of you will be familiar with his chart but I’ll just point out some key configurations that are relevant to today’s article. Jung’s Sun is closely square Neptune – he was very much a mystic, looking to the Eastern traditions and mythology for inspiration in developing his own ideas. He has Aquarius rising with Saturn, his chart ruler, in Aquarius in the 1st house. More than anything, he wanted to be taken seriously and find a scientific basis for his concepts.

Jung is popularly thought of as sympathetic to astrology. There is much by way of hearsay concerning Jung’s attitude to astrology as being unequivocally positive. His daughter, Gret Baumann-Jung, claims she learned astrology in the first place so that she could supply her father with the horoscopes of his patients.

This oral tradition is not substantiated in the Collected Works, which gives only one example of Jung using astrology with a patient (CW9i, para 606). Jung’s attitude varies: at times he is dismissive, distancing himself from astrology which he describes as unscientific and primitive; at times he explains astrology as a projection of the unconscious onto the stars in the same way that he explains alchemy as a projection onto the contents in the vase; at other times he expresses his perplexity in trying to make sense of astrology.

Jung first refers to Firmicus Maternus’ Matheseos Libri VIII in CW5, (paragraphs 274n, 487n, 535+n, 596n, 662) which he wrote in 1911-12. Firmicus Maternus was an astrologer writing in the 4th century and his book is one of the most complete works of astrology of the classical world. Jung’s copy of Matheseos Libri VIII was published in 1894, so it is clear that he was acquainted with Maternus’ thinking when, in May 1911, he wrote to Freud:

At the moment I am looking into astrology, which seems indispensable for a proper understanding of mythology. …I shall return laden with rich booty for our knowledge of the human psyche. For a while longer I must intoxicate myself on magic perfumes in order to fathom the secrets that lie hidden in the abysses of the unconscious.
(Freud/Jung Letters, 254J, p421.)

This undoubtedly means Jung intended to further his then understanding of the psyche through the study of astrology. At that stage, Jung starts to demonstrate his astrological knowledge in his writing. He refers extensively to the zodiacal signs and their meanings, starting in 1911 and continuing throughout his life (CW5 para 290).

Jung also makes much of the ‘precession of the equinoxes’, especially that Christ was born at the time that the vernal equinox was in Pisces (CW9ii, para 72- 94, para 162-266, Visions 2, p724-738). As Maggie Hyde writes: “Jung’s thinking on the Age of Pisces has been seminal for astrologers.” (Hyde, 1992, p26.)

In Aion, Jung gathers together, makes accessible and extends classical and medieval astrological thought. A consequence of the precession of the equinoxes is the separation of the signs of the zodiac from the fixed star constellations on which they are based. Jung had difficulties with this development in Western astrology and believed it hampered the scientific validity of astrology (CW5 paras 295+n). This is something he continues to refer to throughout his life (CW9i, para 7, Jung Letters Vol.2, p429).

What is interesting about his usage in the early stage is that it is something he simply incorporates into his writing, as if there were nothing controversial about it. For example, Jung writes that the “Sun and Moon, as divine equivalents of the parent archetype…” (CW5 para 576) is an ancient concept that remains significant for modern psychological astrology.

Jung was familiar from a young age with the ancient philosophers that underpin astrological ideas. In Memories, Dreams and Reflections, Jung writes:

Between my sixteenth and nineteenth years…I began systematically pursuing questions I had consciously framed. I read a brief introduction to the history of philosophy…I found to my gratification that many of my intuitions had historical analogues. Above all, I was attracted to the thought of Pythagoras, Heraclitus, Empedocles and Plato, despite the long-windedness of Socratic argument.
(MDR, p 87.)

This interest dates from 1891 to 1894. The philosophers Jung mentions are still studied as part of the core curriculum in the history of astrology. As Nicholas Campion writes:

The early Greek philosophers were astronomers rather than astrologers, for astrology was virtually unknown to them but step-by-step they built up the intellectual structure which was to be combined with Mesopotamian divination to produce modern astrology. It may be argued that astrology became the most popular method of divination in the Western world precisely because it inherited the intellectual depths of Greek philosophy.
(Campion, 1982, p16.)

Tower House

Going back to the year 2000, as a way to celebrate completing our MAs, a friend and I travelled to Switzerland to walk in the great man’s footsteps. It was a kind of pilgrimage and not intended as a journey of discovery, which it proved to be.

We visited Jung’s Tower House, Bollingen, on Lake Zurich, a place of immense significance for Jung and was most illuminating for us. On Bollingen, Jung wrote:

At Bollingen I am in the midst of my true life, I am most deeply myself. …There is nothing in the Tower that has not grown into its own form over the decades, nothing with which I am not linked. Here, everything has its history, and mine; there is space for the spaceless kingdom of the world’s and psyche’s hinterland…In 1950 I made a kind of monument out of stone to express what the Tower means to me. …The stone stands outside the Tower and is like an explanation of it. It is a manifestation of the occupant, but one which remains incomprehensible to others.
(MDR p252-5.)

While there I took this photograph of the stone Jung carved. What is interesting and was for me tremendously exciting about this stone is that the inscription includes the planetary glyphs.

In Memories Dreams Reflections the words are translated, but no mention of the planetary glyphs is made. None of the biographies I’ve read mention the glyphs. It seems to me that, while not keeping the fact of the glyphs a secret, there is nevertheless a conspiracy of silence. (Back to my Pluto rising chart.)

Although there is an image of this stone in Word and Image, edited by Aniela Jaffé, the fact that his carving includes the astrological glyphs is not commented upon. In the many sources where his text is translated, no mention is made that the planetary glyphs are an integral part of his carving.

The translation of his text is:

Time is like a child – playing like a child – playing a board game – the kingdom of the child. This is Telesphoros, who roams through the dark regions of this cosmos and glows like a star out of the depths. He points the way to the gates of the sun and to the land of dreams.

The first sentence is a fragment from Heraclitus; the second sentence alludes to the Mithras liturgy, and the last sentence, to Homer. (Odyssey, Book 24, verse 12). (Memories, Dreams, Reflections, CG Jung, page 254.)

Astrological carving

The question I’ve been posing is: what do the planets, arranged in the way they are on the inscription, signify? Is this an alchemical arrangement? What we do know is that the stone had enormous personal significance for Jung. He carved it late in his life and this demonstrates his continuing and abiding involvement with astrology.

The fact that Jung says it remains incomprehensible to others could be seen as a challenge: that the stone represents him and that he cannot be understood. He claims it represents him yet is incomprehensible, and indeed it seems he is right. It may be that no one has been sufficiently fascinated by the stone to want to unlock its meaning. Or it may be that, because it depicts the astrological glyphs, others have been reluctant to explore it further.

I spoke about this some time ago to the Cambridge Jungian Group. And after that, Prudence Jones, an astrologer and academic-at-large, sent me a detailed list of her thoughts and understanding, which sheds some light on the stone.

Prudence says:

The picture, being a mandala, is of the whole universe; it contains all seven planets. Mercurius is in the middle, with the Sun and Moon, flanking the masculine and feminine benefics respectively, to the sides of him, and the two malefics above and below.
His inscription quotes Heraclitus verse 123, which refers to the cycles of time. Aion, which he translates just as “time” (he was writing the book Aion at the time he carved the stone) is like a child playing a game of pessoi (rather like draughts) which must have been a game of skill rather than chance. The verses before say how men are like children to the gods, so this verse presumably indicates that even eternity is but a drop in the ocean of time. In Plato, later on, the cycles of the planets are seen as the wheels of Fate, but I can’t make any connection to the board game here unless it is to the idea that fixed rules and trajectories govern all things.
Telesphoros, which means ‘bringer of the goal, accomplisher’, is a real god from the early Common Era. He was attached to Asclepius as his son and helper, in which role some commentators see him as the god of convalescence. He is always shown as a child or dwarf wearing a woollen hooded cloak, as in Jung’s image. Some Mithraic images also have Telesphoros with Mithras as the latter is slaying the bull. Mme Blavatsky says the number 7 (as we know, the number of planets) was also called Telesphoros. The seven planets are shown on Jung’s stone and of course feature in Mithraic ritual. (Prudence couldn’t find the Mithraic ritual from which “the dark regions of the cosmos” quotation comes.)
The gates of the sun are a Mesopotamian idea adopted into Greece in which the Sun rises between two gates and pursues its path which led out of them. Gatekeepers in Mesopotamian and Greek myth were weird creatures because they were liminal. From the context, Homer’s gates are probably the western gates of the setting sun, but the constellations Cancer and Capricorn are also gates of the Sun’s travel throughout the year and were said by Plato to be the points of ingress and escape of souls from earthly life. (Prudence thought Homer’s “land of dreams” was relevant here to the role of Telesphoros in healing incubation and of course Jung’s own work.)
The alchemical ‘Axiom of Maria’ is expressed by the three zigzag lines and one wavy line on the mandala. This axiom apparently says that the one becomes the two, becomes the three and then the four, all as the one. 
So, Telesphoros, the Accomplisher, seems to be here both in his Aesculapian and his Mithraic roles. He is pictured as the cucullatus who appeared in one of Jung’s visions, and this equated with Aion, the subject of the book which Jung was then writing, examining astrological Mithraic religion. Jung had placed the seven planets symbolically at the corners and the centre of his mandala and tied them into Pythagorean numerology (7 as Telesphoros) and alchemy. And Telesphoros, the Accomplisher, is both the physician’s helper and the assistant of Mithras in his job of slaying the bull of lunar consciousness and the old Aeon. 
So, the Tower is where Jung’s inner psyche is linked with the symbolic structure of the outer cosmos as celebrated in the time of rituals of Mithraism and the transformative rituals of Alchemy”.

I am extremely grateful to Prudence for her thoughts and research.

We know that Jung had a number 1 and number 2 personality, and that he considered his number 2 personality to be his true one.

Jung acknowledges that his number 1 personality enabled him to adapt to the world and study science and states, with reference to his number 2 personality: “He also disappeared when I was studying science.” (MDR, p93.)

This split occurred early in Jung’s life. In Memories, Dreams, Reflections Jung describes a manikin he carved and kept hidden, with a specially painted black stone, in a locked pencil-case in the attic (MDR, p36). The need to keep a part of himself secret can be seen as an intimation of what Jung later calls his number 2 personality.

Stone carvings

In studying psychiatry Jung thought he had found a way to integrate his number 1 and number 2 personalities and to look for scientific evidence to substantiate his intuitive knowledge. “It was as though two rivers had united and in one grand torrent were bearing me inexorably towards distant goals.” (MDR, p131.)

Jung was undoubtedly in his number 2 personality when he created this stone, and in fact for the whole of his time spent at Bollingen. This was one reason why it was so important to him. It was here, after his break with Freud, that he explored his unconscious via active imagination. And it was from this intense interaction with his own unconscious that most of his concepts were born.

Yet Jung’s attitude to astrology was in the main ambivalent, and it seems his problem with astrology was its lack of any coherent, scientific, epistemology. In 1947, when writing to the Indian astrologer Professor Raman, Jung laments the lack of statistical research “by which certain fundamental facts could be scientifically established”. (Jung Letters, Vol. 1, p476.)

One of Jung’s struggles was whether astrology was causal or acausal, as appears in his later correspondence.

Writing to Aniela Jaffé in 1951, Jung states:

I must rework the chapter on astrology. An important change has to be made – Knoll put me on to it. Astrology is not a mantic method but appears to be based on proton radiation (from the sun). I must do a statistical experiment in order to be on the sure ground.
(Jung Letters Vol. 2, p23.)

Writing about astrology in 1952, Jung says:

My thoughts have been hovering over similar problems for several years and I assume they still are in a way, i.e. my unconscious thinking is definitely rotating around the problem of time…In a way it is connected with the subject of a recent discussion in the Society of Physical Research, where Dr J. R. Smythies has proposed a new theory of absolute space or absolute time-space… How he is going to explain the astrological…is dark to me, also I’m unable to find out what the questions fertilising future experimental work and issuing from this conceptual basis might be.
(Ibid. p38.)

Here, at this late date in his life, Jung is still searching for an explanation.

And two years later, writing to the French astrologer, André Barbault, Jung says:

In any case, astrology occupies a unique and special position among the intuitive methods, and in explaining it there is a reason to be dubious of both a causal theory and the exclusive validity of the synchronistic hypothesis.
(Ibid. p177.)

In 1958, Jung writes; “I would be inclined to rank astrology among the natural sciences”. (Ibid. p 429.) But later in the same year, Jung reasserts that astrology is acausal: “Astrology does not follow the principle of causality, but depends, like all intuitive methods, on acausality”. (Ibid. p464.) 
The question of causality versus acausality remained unresolved and is crucial in Jung’s thinking if we are to make sense of his astrological experiment. This was meant to demonstrate synchronicity and for this to have validity, astrology had to be acausal, like other mantic systems, yet this was never something Jung was certain of. Jung writes:

Astrology would be an example of synchronicity on a grand scale if only there were enough thoroughly tested findings to support it. But at least we have at our disposal a number of well-tested and statistically verifiable facts which make the problem of astrology seem worthy of scientific investigation. Its value is obvious enough to the psychologist since astrology represents the sum of all the psychological knowledge of antiquity. The fact that it is possible to reconstruct a person’s character fairly accurately from his birth data shows the relative validity of astrology. It must be remembered, however, that the birth data are in no way dependent on the actual astronomical constellations but are based on an arbitrary conceptual time system. Owing to the precession of the equinoxes, the spring-point has long since moved out of the constellation of Aries into Pisces, so that the astrological zodiac on which the horoscopes are calculated no longer corresponds to the heavenly one. If there are any astrological diagnoses of character that are in fact correct, this is due not to the influence of the stars but to our own hypothetical time qualities. In other words, whatever is born or done at this particular moment of time has the quality of this moment of time.
(CW15, paras 81-82.)

The above, written in 1930, before Jung went on to conduct his own astrological experiment in an attempt to demonstrate synchronicity, outlines some of the contradictions he experienced in his attitude to astrology. Jung wanted something that was proven. Jung refers here to “the problem of astrology” which is really the problem he has in his struggle either to understand it scientifically or to dismiss it, in both of which he ultimately fails.

Next, Jung acknowledges his debt to astrology, that it “represents the sum of all the psychological knowledge of antiquity”. But then his dilemma is back to the scientific basis of astrology, and his concern that, because of the precession of the equinoxes, somehow this makes astrology even less scientific. He then backtracks on his earlier statement, “… that it is possible to reconstruct a person’s character fairly accurately from his birth data shows the relative validity of astrology”. By wondering, in the same paragraph: “Whether there are any astrological diagnoses of character that are in fact correct”. He then postulates a theory of why astrology might work, something he’s struggling to understand so that his own scientific objections can be quietened.

Part of Jung’s struggle with astrology is its lack of any coherent, scientific epistemology. The empirical scientist, personality number 1 in Jung, could not reconcile itself with astrology, while the intuitive side of Jung, personality number 2, could not walk away from it, and so an uneasy relationship within himself ensued. At times Jung draws on classical and medieval astrological thought and at other times he distances himself from these ideas.

Jung’s daughter, Gret Baumann-Jung said: “Shortly before his death, as we talked about horoscopes, my father remarked: ‘The funny thing is that the darned stuff even works after death'”. (Baumann-Jung, 1975, p55.) This quote, in an intimate situation where Jung would feel no need to be defensive, demonstrates that his perplexity in trying to make scientific sense of astrology continued to the end of his life.

In my dissertation, I discussed how some of Jung’s concepts may have been derived from astrological thought. Here, I have shown the extent of his perplexed and ambivalent attitude to astrology. While it is important to acknowledge that there were collective and cultural pressures, I believe he chose to distance himself publicly from astrology because it would have tarnished the respectability he craved from the psychoanalytical community.

Note:
This is an abridged version of a lecture Babs Kirby gave at the Astrological Association Conference on 24 June 2018 and draws on her MA dissertation at Essex University in 2000, titled ‘Jung’s View of Astrology – A Critical Enquiry into the Role of Astrology in Analytical Psychology’. To buy the complete recording of the talk (as CD or download), visit astrologicalassociation.com.

Bibliography:
Bair, Deidre (2004), Jung – A Biography, Little Brown, London.
Campion, Nicholas, (1982) An Introduction to the History of Astrology, Institute for the Study of Cycles in World Affairs, London.
….(1983/4) Roman Astrology –Part 1 and 11, Astrology, Vol. 57 No 4 and Vol. 58 No 1 London.
Charet, F.X., (1949, 1993) Spiritualism and the Foundations of C.G. Jung’s Psychology, State University of New York, New York.
Giegerich, Wolfgang, (1998) Is the Soul “Deep?” – Entering and Following the Logical Movement of Heraclitus’ “Fragment 45” in Histories, Spring 64, Connecticut.
Hillman, James, (1975, 1992) Re-Visioning Psychology, Harper Perennial, New York.
Howe, Ellic, (1967,1972) Astrology and Psychological Warfare during World War 11, Rider and Co. London.
Jaffé, Aniela, (1979, 1983) C.G.Jung: Word and Image, Princeton/Bollingen Series XCVII, Switzerland.
Jung, C.G., (1963) Memories, Dreams, Reflections, Fontana Press, London.
….CW1 to CW20, Routledge.
….(1967) C.G. Jung Bibliothek Katalog, Kusnacht, Zurich, Kristine Mann Library, New York.

First published by The Astrological Journal, Jan/Feb 2019

Straightlaced Saturday — Vril

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Teagan's Books

Saturday, January 26, 2019 

victorian novels 2Welcome back to Straightlaced Saturday and a new feature here at Teagan’s Books. Victorian Novels will complement the era of my steampunk serial, Copper, the Alchemist, and the Woman in Trousers. 

The latest chapter of that serial (click here for chapter 27) mentioned another novel written within the time-frame of my story. 

Vril, the Power of the Coming Race

This week’s novel from the Victorian Era is Vril, by Edward Bulwer-Lytton.  It has been published as The Coming Race (as Bulwer-Lytton first anonymously published it in 1871), Vril the Power of the Coming Race, and simply Vril.

Victorian Science Fiction

Vril was science fiction, before anyone even gave the genre that name.  The straightlaced folks of the day might have described it as “science fictional” though it wouldn’t have been a genre name.  

vrilVril, the Power of the Coming…

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