I wanted to offer my sketches, my thoughts, my perhaps ramblings and rumblings as I try and bring forth such a fabled concept into my practice.  I mean, I am doing that right now, have been doing that since my last few posts.

Creating the Philosopher's Stone means many things, and has historically, and for me its creation represents being able to share in more Western language the precious understandings and knowledge I have of reality through Eastern paths almost exclusively.

When looking at the historical data on how to create a stone or some material, such as a powder or a wax-like substance, which can turn metals into gold, which also incorporates ideas of the perfection of oneself, with more esoteric understandings being part of the process as well, each alchemist, or person who practices this art, has a variation on the basic steps of this process, the process of alchemy.

I am relating all of this and find this important because, for one, my understanding of reality, as I am sure is the case for everyone, this shapes so much of who I am, and I know this to be quite different than a lot of people's.  It seems important to share this about myself as it inevitably influences the work I do.

Secondly, if in my knowledge, and belief to an extent, I feel we are all inevitably going towards this understanding of reality, this truth of it, and most of us are not aware of this truth, and it is shaping us and our path regardless of our knowledge of it, this seems important to share in a helping profession.  If I am not mentioning or referencing or working with the underlying framework and pull that drives or conditions each of us in unique ways, then I feel I am neglecting knowledge I have that could be shared to be helpful and open up reality more for a path to wholeness for each person.

The historical quest for the Philosopher's Stone, whether for turning lead into gold or perfecting the nature of oneself, in it I have found language which echoes that of traditional Tantra and Vedanta.

Both of those Eastern understandings speak of reality in a way which I know, however much I do know it  They basically state we are already at our destination, having already reached a true oneness with the universe, and instead of "universe" you can use your own word for the ultimate understanding of things, whether this be for a force, a being, a presence, or what have you, whatever you conceptualize as an ultimate understanding, one which can be experienced, interacted with, even related to in the sense of a relationship.

Alchemy has tried to speed up the natural perfection it says all metals are going towards, or that all of us are reaching for.  Gold for alchemists has been the perfection of all metals, symbolic of our own perfect nature which we strive for.

When turning lead into gold or helping others reach this state of perfection, the Philosopher's Stone has already reached this place, helping others or other material to arrive there.

I feel it important to conclude my talk of alchemy here, and begin to share it as the process already in place in my practice, of reaching for wholeness, and although I will use and have used the word perfection for what alchemy strives for, there is nothing more perfect than the Eastern conceptualization of us knowing our true nature, as the universe itself, as the state of perfection already inherent within us.

Alchemy seeks to help us unlock this door of understanding, and when it does so, when it helps us uncover who we really are, it creates in the process a golden key of awareness with which we find our freedom and joy in life.

I feel like I have finally come to a place where I can share openly, if not completely so, the knowledge I have that has meant so much to me throughout my life.

This knowledge I can share will be on a path unique to each person, but it translates into freedom for everyone, a loving sense of being, a peaceful sense of existence; it is dynamic and powerful, loving and human.

It accepts no authority, but your own.

In the ultimate sense, it is authority for everyone.

When looking at the basic processes of alchemy, in which a material becomes purified to a point of perfection, reaching its own innate essence or self, the final destination becomes colored red.

This may symbolize the material's own innate perfection achieved.  It may also signify its ability to change other materials into their own perfected states.

This, I am so happy to have discovered, perhaps urged on silently by the work of Carl Jung, who himself found in alchemy so much rich meaning for his own discovered understandings of how we reach for wholeness.

I will say I have come across this perfected material before, sometimes called a stone, throughout my life.

A most recent encounter with it shaped myself and the beginnings of my practice, introducing the sacred feminine to me in a way I had not known.  The importance of self-love was pointed out, not in a distorted way, but in a way which had me feeling more whole.

Reading books on the subject, I found in the sacred feminine a suppressed understanding, lineages or potential lineages of women who incorporated everyday living into their daily practice.

If a path of truth were to be walked, discarding everyday life and love did not seem healthy based on the recent experiences I had had at the time.

I encountered the red thread designation of Meggan Watterson, which harkened back to the women of the past I was discovering.

Completely separate from her, I found out there was a Red Thread Zen practice, incorporating everyday living into its unique form of Buddhism.

There are other encounters with this color, and I will come to another of them in a moment, but when I discovered in alchemy just recently the path of making this treasured material, perfected in itself and which could transform others as well, I was shown how I could incorporate all of my path in a way which could be communicated to others, the symbolism of alchemy and its processes having paved the way with their precedents.

Repeated from a previous post, here are the sequences of changes when transforming a material into its perfected state, signified by color change and including my own interpretation of what each stage means.  Transforming oneself, as well as other materials, has been a goal of alchemy historically.

Black - a distillation of ourselves past the everyday world and mind talk.
White - insights and information gained from the experience as we return.
Red - living our lives changed from the knowledge of our experience.

While I had very deeply and clearly encountered my own personal experiences of the first two stages of alchemy, not until I encountered the need of the sacred feminine in such a fundamental way could I have found meaning in the third stage, even though I had experienced it in my own way, if not highlighted or talked about in the traditions I had followed.

Without elaborating on this, I will simply say that any tradition that advises practice and discipline away from others or from even basic human sexual understanding, without honoring either of them, or without honoring the connecting human link we have to all, this potentially complicates the path, sometimes to an alarming degree.

You may reach a state of understanding without consciously honoring our humanity or sexuality, but depending on the degree of neglect, this will return at some point to challenge you.

A religion, for instance, may honor a removal of oneself from the world to gain insights and understanding, as in the first two stages of alchemy, but it may not have much to say on how to be a human and work with these.  This represents a feminine addition to the knowledge, to my mind, and to my heart, for a more complete understanding, for how to humanly work with this knowledge and any insight gained.

Traditional Tantra represents such a complete path as I have outlined, as alchemy has put forth.  I have been excited and heartened to discover we have had a Western approach, in alchemy, to a complete path to realizing the truth of who we are, which we are all going towards, whether we know it or not.

Traditional Tantra has been the most complete path I have ever encountered, predating religion as we know it, captured and intimated somehow in the stages of process outlined in alchemy for reaching perfection.

Traditional Tantra has come from India, followed closely by, perhaps around the same time and around the same region, the teachings of Vedanta.  Whereas Vedanta follows more closely the first two stages of alchemy, traditional Tantra, which I will refer to as simply Tantra now--Tantra emphatically emphasizes the third stage of alchemy, incorporating red most vividly in some of its esoteric practices.

The practice of helping others in my life has come to this point of my journey, to be able to follow a Western set of guidelines for Eastern practices, which incorporate the entirety of a path to wholeness, to realizing the truth of who we are.

I will have more to say about the degrees of subtlety found in the three stages of process, the three ways or pathways of alchemy, which capture the full journey of anyone who honors being human as part of it.

I have been trying to bring more openly into my practice the ideas and understandings that are the most precious to me.  If I know what truly can be life changing, and I feel there is some way to communicate this to others, and I am in the profession of helping others, how can I not want to do this?

Actually, when I felt such freedom from my discoveries the first time, in a real and experiential way, I could not help but want to just beam this out to all I knew or thought might appreciate this information when I first was experiencing the reality of it.

From that day until now, I have always tried to work with this information, really radical from the everyday perspective, and I think I may have finally been able to find a vehicle or approach to communicating this that may just be what I was looking for.

Carl Jung has said many positive things about his understandings and research into alchemy, an ancient way of approaching several tasks which encapsulated for him his understandings of how we naturally try and achieve wholeness and well-being as humans.  Seen as symbolic and truly metaphor for him, the processes of alchemy captured his own understandings, discovered separately, for how we go about achieving wholeness.

I have not read of Jung's own takes on alchemy overly much or that much at all, to my recollection, for I wanted to see if it might speak to me in a way that holds value for myself, with my own interpretations, separate from anyone else's ideas about it.  As I have continued to breach and work with and perhaps wrestle with at times the subject of magic, or magick as I have referred to it on here, I came across alchemy, having first read of it many years ago.

Now, after having begun to read about it in more depth, from several authors' perspectives of what it has been historically, even up to more present times, I feel I have found the vehicle to communicate the truth as I know it, the understanding of reality that seems so much a break with the everyday, yet, this is my normal way of operating and going about in the world.

It has been difficult to have this knowledge and not be able to share it or be with others who might relate to it.

In the patterns and goals described in the alchemical processes of history, there is one pattern and goal, for the purposes of this post, that I would like to relate.

Alchemy has famously been depicted as trying to turn lead into gold by its practitioners.  A basic pattern to this process involves beginning with a basic material, which at times has been hidden and elusive, but an essential ingredient to the process nonetheless.  I will use the word distillation, although not in the technical sense, to describe one of the first processes involved in transforming the material.  When it becomes blackened through heat, perhaps during the distillation process, this color change is key for all versions of the process, and they can vary greatly among alchemists.

One of the next steps in transforming the material involves a process of combining with it again a portion of itself which may have been separated from it in a previous process.  If you think of the previously mentioned stage, where the material was blackened, as death, this process of reconstituting it is a return to life, and in this second stage the material becomes white.

There does become related a stage of yellowing of the material in some versions of the process, but I am not using it here in this example.

One of the final stages then, in which other material becomes introduced into this white, resurrected material, describes the white material as being fed by food or drink, symbolic of this other material being introduced, the original material now growing or having given birth to the final stage in the transformation process.

The material is described as being red at this point, the stone which can transform lead into gold.

Not until I just began practicing counseling at the end of my school years or at the beginning of my own private practice did I come across anything where I would find meaning in the complete color sequence as outlined above for alchemy.

As I communicate it again here, I will share with you the goal that the more spiritual side of alchemy reached for, adding to each stage my own interpretation relating to the goal.

Black - a distillation of ourselves past the everyday world and mind talk.
White - insights and information gained from the experience as we return.
Red - living our lives changed from the knowledge of our experience.

The spiritual or higher aspirations for alchemy were to help us transform ourselves into the best versions of us, to perfect our human nature, if you will.

Distilling whatever substance it is, including ourselves, into a pure form, returning reconstituted again within this pure form, and then living out our lives, as our new selves, this becomes the symbolic map of the alchemical process, and I have much more to say on this, including how the stage of the red stone, the final result, ties in with the sacred feminine and traditional Tantra.

I wanted to get my thoughts out about the three topics in the post title, reflecting on how I see them, how I experience them, how I define them, to a degree, and their relation to one another, and what I hope to share about them in looking at them here, a discovery I have yet to make, even for myself.

Beginning with science, I want to emphasize what I consider truth, and how science may interoperate with it, truth being the connecting piece for the topics.

I believe in my experiences as outlined in Vedanta, or Advaita Vedanta, which expresses ultimate reality in terms of an absolute which can never be explained or defined in our regular understanding.

It says we are going towards this truth of reality, which it does try and describe, and all of us are going towards it, no matter who we are.

Bringing science into this perspective, the attempt to see it through science will always only be an attempt, because if you can never define or explain what is put forth as real, this reality as put forth by Advaita Vedanta, then science perhaps will just leave it alone and never try.

However, science, its practitioners, do continually try to express an explanation of any and all things, at a fundamental level, whether this be for the beginning of the universe or for the makeup of what has been called matter.

Science, in its own way, tries to define and explain the ultimate understandings of reality. 

Advaita Vedanta and science both at least attempt to explain reality at a most basic and fundamental level like this.

This reality, this absolute, whatever word you use, this I call truth.  This is what I speak of when I refer to truth.

Focusing again on science, it has and puts forth many ideas, or more specifically, theories.

The world of reality in science is one of theories.

Again, the world, as expressed and explained and defined by science, the best explanations we can ever have of it, according to science, are theories.

This it will readily admit, or should, and I mean its practitioners as scientists admit this.

This does not seem too far from the inexpressible truth that Advaita Vedanta says is real.

Sharing this now, it seems that science seems the better and safer perspective, to not get too far out there in terms of what we base our lives on, what perspective we live from--if science readily admits all of reality can ever be considered a perspective of theory, never provable, then why not live from here versus an ancient understanding supposedly knowing reality, which admits itself at the same time that no one can ever express it?

Taking this further, in answer to the question above, the ancient scriptures of Advaita Vedanta do say we can know ultimate reality, we ourselves can.  Even if we cannot express it.

That is the difference.

Science may never be able to prove anything one-hundred percent, and that is its nature, that is its modus operandi.

However, Advaita Vedanta says that not only can we know reality at its most fundamental level, one-hundred percent, but it invites us to.

Science may one day reach this fundamental level, but any attempts to define it and express it in this world will be frustrated.

The truth of truth is that you cannot be in this world and define it and express it as we would here.  You can approach it, in whatever way and perspective, using whatever methods you like, but this approach will only yield your own unique expression of truth, not a defining expression of it, for all to understand.

Shifting to a practical application of all of this, all of this information shared, perhaps now answering the question of what I hoped to gain from looking at this information, I pull in that symbolic representation I call magick, full of potential ideas, understandings, and yes, misunderstandings, but I have felt compelled to use this word, make use of this word, make it a symbolic reference for us in the West, bridging any gaps between Eastern Advaita Vedanta and Western ideas that may come to mind when I say magick.

The practical application, in my mind, of the ideas of Advaita Vedanta, of the truth we can fully know, if not fully express, becomes expressed in magick.

The expression of the universe that we do know, in a limited way, can be called Maya in Advaita Vedanta or Eastern understandings.  If we are the universe itself, as Advaita Vedanta ultimately says we are, and the expression of the universe itself, including ourselves, comes in the form of an almost illusory appearance called Maya, then what does this mean?  How does this fare beside the scientific world of theory, of one needing proof?

If science, as has been shared, can never fully prove anything one-hundred percent, then you have to grant that it goes on the basis of faith, if however small a percentage.

Science will never and can never through its own protocols or parameters prove anything--no facts, just theories in the world of science.

Through my own experience I have known the reality of Advaita Vedanta, touched on it briefly, at the very least, while living in the world, on this earth.

I would rather choose and do wholeheartedly choose the path of Advaita Vedanta, the ultimate reality I have known in some way through my own experience, versus a blind allegiance to more illusion through the world of theory, of science.

There no more should be a world of science than there should be a world of any one approach to solving problems, any one approach to living your life, any one approach to going about what feels right and is right to you in your own experience.

Simply put, to wrap up any loose ends in the topics explored here, science becomes a method of solving problems, of thinking, of hopefully making things right, or more comfortable or more amenable, for who we are as a people living on this earth.

But it just ultimately becomes one way, one approach.  It is like making one tool in your tool belt the only tool you ever use, at the expense of any other.

Your own experience with respect for others, if you want to do it like that, should be the guiding scientific method or approach to what is right for you as a person, for what you choose.

If we solely lived in a world of science, how could anyone realistically do anything without having to check so much on outside authority?  To even brush your teeth safely, walk your dog, walk out of your house even, or even now safely talk to someone else, science would become the ultimate authority to turn to for any and all things.

Does this seem right?

Magick, I have said, becomes the practical application of what I have been exploring here, and I will echo that again.

There was a time when science as we know it was not the only approach to solving and working through problems and knowing things, and to connect this with magick, and this with traditional Tantra, I will share with you now the topic of an upcoming post: alchemy.

I have found this so interesting and heartening in the Western history of ideas and problem-solving approaches, that we at one point had a method which was more holistic, incorporated more of our whole being, in going about thinking and living, for reaching for our best on this earth.

If I say magick becomes a practical application of Advaita Vedanta, then I say alchemy touched on its ultimate ideals.

This along with Tantra, together, in another post.

A shift in perspective of reality where mystery and symbols hold power and the key to providing answers and knowledge which can alter reality.

I find myself thinking of this more, magick, as an idea, an addition, one of value, in my practice.

Continuing to be happy with this definition of it, my understanding and ways of wanting to make use of and work with it continue to evolve.

Helping to define it further may be a part of this.

Unpacking the definition, or looking at it in more detail, may serve this purpose.

When I mention a shift in perspective of reality, what kind of perspective am I talking about?  If we substitute the word "viewpoint" instead of "perspective," the definition starts out by saying that magick is a change in viewpoint of reality.

I know I wanted my definition to capture all iterations of magick I could think of, magick with a "k" so as to distinguish it from stage magic.

If we do not believe in magick, cannot shift our viewpoint to accommodate it, it becomes hard to see it or view it, and we just dismiss what may be signs of it actually occurring when they occur, again assuming we believe in it or any of its possibilities at all to begin with.

I connect magick with the sacred feminine, the understanding that the universe always has a love for us, not bound by any requirements or conditions other than us just being.

Magick represents the agency we can implement as we feel, and therefore believe in, this love present for us from the universe.

I focus on where power comes from in the definition, by omission and implication that it does not come from brute force or amassing monetary wealth.

Summarily speaking, magick first and foremost empowers us through symbols and mystery, actually through not knowing, not through the power of might or financial gain.

Linking it with us having an untraceable memory of truth within us, where each of us are trying to remember and follow this truth, whether consciously or not--the truth that we are the universe itself, as well as an individual expression of it--magick shifts us closer to this reality, away from the material world, and in definition intentionally focuses us, and assigns power, here.

When we shift into a different viewpoint of reality as mentioned above, or begin to entertain this as a possibility, we are opening a door into an older perspective of the world, moving back the veil of mundane reality; we see into greater possibilities and options than we might have imagined before; and we align ourselves more genuinely with ourselves, doing what was once a natural act, that of honoring the mystery of life.

Without mystery there can be no life as we know it.  Without not knowing, how can we know?  That is impossible.  Our relation to not knowing, or mystery, needs to be looked at, for if we are not having a conscious relationship with what we do not know, symbolized and designated as mystery, then this relationship will evolve on its own and in some ways summon the demons of ignorance to come out and play and wreak havoc on our refusal to acknowledge their source: we can never know ultimately as human beings without honoring mystery, and by sacrificing our belief that we can know all, we honor it.

When we ultimately shift our perspective or viewpoint of reality, we are sacrificing the desire to know with the fact that we do not know, and this opens the door to other ways of knowing, perhaps ironically.  When we surrender to the mystery, that we do not know, accept this as a reality, that we will never know everything as human beings, then doorways open into the unconscious and other possibilities of knowing.

When we consciously honor the mystery, we allow the universe to provide answers and knowledge in the form of inspiration, symbols, insights, and synchronicities.

Our unconscious opens to us, and the mystery of life honors us honoring it, providing us with guiding signs.

A shift in perspective of reality where mystery and symbols hold power ... this means honoring the mystery of not knowing, allowing the unconscious knowledge we hold or the need for meaning we have to emerge symbolically.

These unconscious symbols, which can emerge from within and without, are a closer representation and representative of that ultimate truth we are trying to remember and are ultimately guided by, that we are the universe itself and an expression of it.

As we allow another way of knowing to emerge, through honoring mystery and surrendering our belief that we can know all, we are gifted with the reminder of who we are, as powerful means of knowledge unfold, as we ultimately feel the embrace of the universe itself, gifting us the knowledge: the means of knowing through other ways comes from us, more natural and whole.

This post completes the third of three on the topic of an untraceable memory of truth I find to be inside of all of us, as described by Vedanta and as supported by modern science as being possible to be passed down from generation to generation, since time immemorial, and one expression of this ultimate truth we are trying to remember can be called an archetype, those symbolic bits of wisdom, of stories and their characters, as expressed from the beginning of our existence as a human species, universally resonating with all of us, in varying degrees, beacons of knowledge along the way as we remember the ultimate truth, that we are both an expression of the universe and the very universe itself.

Both Vedanta and Carl Jung say we are going towards this larger sense of ourselves as the universe, described by both as the Self but conceived by Jung as more of a guiding ideal of wholeness.

Part one and part two of these posts are linked here:

A memory of truth (part one).

A memory of truth (part two).

If we are trying to remember, whether knowingly or not, that we are the universe itself, and some of our purest expressions as begun and passed down from our beginnings as a species are known as archetypes, and they contain wisdom for us to know and act upon to be whole and more truly ourselves, reclaiming our understanding of ourselves as the universe along the way, then how do we pull all of this together, make this work for us in the modern world, living our lives on this earth?

Briefly, archetypes in a loose sense are to be found in any of the literature, movies, or dramas we can see today, whether made just yesterday or from times of long ago.  When we become inspired by movies, literature, or any play we may be watching, experiencing any of the dramatic arts, or arts in general for that matter, we are potentially being touched by these universal themes, which have had meaning for us since the beginning of our species.  Without being pedantic or teacherly in their ways, they can give us instruction, inspire us, each one of us on our own individual path.  Certainly, there are specific ones which speak to us more than others.  Whether they be about love, dramatic tragedies, or simple but meaningful subjects of escapism playing out before us, archetypes as contained in these expressions do not ever lose their meaning.  Instead I believe, depending on who we are, and what times we are living in, some of these messages may be more relevant for different ones of us individually than others, even carrying more of a message for us as a culture, a continent, or as a global community as a whole, depending on who we are and what we may have been longing to hear collectively, what message we may have forgotten from long ago.

Archetypes, a vast subject, I like to think of them as just symbols that touch each one of us deeply.  Depending on who we are and our particular need at the time, they can provide just that bit of wisdom we are looking for, for guidance, for inspiration, for remembering who we are.

(Not incidentally, dreams are a fervent ground for archetypes to emerge in, and perhaps using the term loosely again, with a related understanding, archetypes as the symbolism of dreams hold true to their sometimes obscure meanings, providing us with the current status of our psyche, an understanding of our deepest thoughts and our truest feelings.)

When we talk about archetypes as guiding us to remember ourselves as whole, and nothing less than an expression of the universe, as the universe itself, we are talking about a pure expression of ourselves from when we first emerged on this earth, back to a time when we were less removed from the source of it all, when our expressions and understandings were closer to this nature, certainly closer than we have been.

Nature, this is what I want to emphasize now, realizing this third and final post in the series may not capture all I want to say, but I want to finish with what is important to share and with what will perhaps do nicely as introductory words to further posts.

When I relate that archetypes are a pure expression of our original nature as human beings, closer to that source we came from, that we are trying to recall as ourselves, as an act of healing, specific archetypes come to mind, as does the very nature of ourselves before and after a glimpse of that ultimate understanding, of ourselves as the very universe.

Magick as a symbol, I have gravitated towards all my life, with its mystery, and of course its magic, the full potential it may hold, and the reality it may unveil--all of this, even more, carries a potent charge in the word "magick," and I have been glad to allow myself to use it here on this site, making it more available in my work.

(For more on this, please feel free to click on the category Magic found on the side of this page or at the bottom of it if you are viewing the mobile device version of this blog.)

Closely related to the idea of magick as an archetype or symbol follows a term which I may lose a few with here, but I had this chiefly in mind when I said archetypes are a pure expression of our original nature:

Pagan.

The history of this word comes from its Latin origins, described as meaning a division of land in the country and those who dwell there also, inferred as being "of the countryside" as well.

Let me be clear in saying this comes to the forefront of my mind when I use the term "pagan," but I also embrace the truth of those practices which people today call Paganism, some expression of which people certainly followed in their original forms back when we first emerged on the earth.

You have an honoring of mystery, of the unknown, you have a way of instructing through story and myth, if you will, in their practices; you have an honoring of the cycles of nature, of life and death, of the cycles of human life on this earth.

What more can we claim both uniquely and fundamentally as a species than our own way of living which honors these cycles of life, of the earth itself and our own precious seasons, practices best described perhaps as those of the country, or pagan?

I know there may be a lot to wade through to get to what I call the truth of Paganism, but I would simply point to overarching myths and stories that come up around it, which are found within it, for the archetypal contents they contain, which may speak to each one of us, including yourself, quite sincerely.

Do stories as a child or dreams from then, for idyllic pastures or sun-drenched meadows, for woodland creatures or faery folk who are friendly, do these bring to mind any feelings or emotional bonds remembered, from when you were younger, perhaps touching deeply similar feelings in you now?

I am speaking of wizards, and of witches, of magic, and of knights of round tables--these could easily be traded for genies and for desert plains, for sun-beaten sands and magic lanterns.

Choose a memory of stories you treasured from when you were younger, of lands you wished you had seen or maybe have since, and these are the powerful contents of archetypes, with their stories and their characters.  I feel strongly that ours of the West (being not opposed to those of distant lands either) hold the keys to unlocking how it feels to live and implement a life of how we perhaps first did, as a pure expression of ourselves more complete and whole, as we climb the stairs and peek in the tower, as we ascend aloft in our dreams of nightly flying, as we reach the end of our winding maze or staircase, and we find the center of a secret garden, a paradise awaiting us, with everything we could possibly imagine--and yet, it is unlike anything we have experienced before.

It is our very Self.

Ineffable, a Mystery.

At least right now it is.

When we touch on these moments, when we get a glimpse of our very Self, we are changed--time stops and does not exist for us; our sense of self becomes thinned and distant.

​But there is bliss.

​(For more on this, please see the post: Mysticism, sacrifice, and power.)

I do think modern Paganism becomes rich in its guiding archetypal contents, as we try and remember and know the way, back to ourselves at the beginning of our universe: a pure expression of us from a land we had once forgotten.

After this post I plan to share one more to complete this set of three, on the topic of the memory of truth I feel, and understand from Vedanta, as being within all of us.  Please see the first post in this series for more on this, or please click here to see this post: A memory of truth (part one).

I ended last time with sharing how I felt as a human species there is an untraceable memory of truth within us, as shared by Vedanta and as implied as being possible from modern science's understanding of how memory can be passed from one generation to the next through one's genes or DNA, this truth being that we are nothing less than the universe itself, as an expression of it.

Vedanta does prescribe methods for reaching this understanding, for bringing back to mind this recollection of our ultimate sense of Self, which ties in with Carl Jung's idea of what we are trying to do psychologically and wholly as humans, which I will reference again shortly.  We are trying, whether consciously or not, to bring back our ultimate understanding, that we are not each of us a smaller sense of self but Self, another designation for that ultimate understanding, which could be given a name or label of any kind, whatever feels appropriate and designates the meaning for you.

Vedanta prescribes four methods for reaching this understanding, really a combination, depending on your temperament and your sense of self.  Without going into them here, I will relate how many major religions have these approaches within them.  (Please feel free to see the local Vedanta Society's website for more information: Vedanta Society of Kansas City.)

Carl Jung, the psychologist who pioneered many ideas of the psyche or mind which we still use today, put forth his theory of archetypes, variably defined or explained in his works as being templates for action or knowledge, wisdom we can make use of, or ignore at our own expense.  He said they were universal symbols, of stories and their characters essentially, and they were instructive and resonated for us as a human species, being passed down from time immemorial.

Because they are found within us, in our psyches, it does not become hard to link Jung's theories of archetypes, these universal symbols of stories and their characters, to the modern theory of passing down memories genetically from generation to generation.  Conceivably, if you take time as a linear concept, and here is where I think Jung may not speak too much of this, the first creations, the first fruits of them, if you will, back whenever one may conceive of humans as first existing, closer to the dawn of creation, period, whenever or however close to that time period these first humans lived, these stories of theirs, their theories and principles, their artistic creations and expressions--I do believe Jung argued that this is when these universal symbols first developed and emerged, back at the dawn of humankind's creation, or whenever we first emerged from evolution--my theory is that due to the time period in which these stories and their characters emerged, with a universal sense of them stemming from then, this allows archetypes to be conceived of as being closer to a pure representation of and from that dawn of creation and its source, certainly a time period when the universe itself began.

If you want to believe in archetypes and believe in them as another method or way to reach that memory of truth, of who we are as put forth by Vedanta, nothing less than an expression of and the very universe itself, then I think archetypes, if conceived of as being a purer expression of that source, with the accompanying strength of resonance for us that they have, by their very proximity to when humans first emerged, being closer to when the universe itself began, certainly closer than we are today, these archetypes, or universal symbols of stories and their characters, hold the key to unlocking the memory of who we are, where we came from, and where we are going.

How could they not resonate within us at a deeper level, calling to mind a time when we first knew and walked and learned?  How could they not hold deeper truths within them that may be buried beneath the thoughts of today, removed so far from when we were perhaps more ourselves and more natural, more closer to the source, in time and in our own pureness of creation?

Jung designated our understanding of wholeness as "Self," perhaps knowingly borrowing from Vedanta in this case, his perceived goal towards which we are all going.

If archetypes are a way to resonate with a deeper level of knowledge, of knowing, which can guide us with wisdom, provide us with instruction that we have always needed and known, then adding to this would be the needed understanding of how archetypes may arise within us or speak to us from outside of ourselves.  Depending on who we are and where we are on our path in life, different symbols or depictions of archetypes may be needed for us to know.

They all lead to that ultimate knowledge of understanding--by their very nature, they are closer to when we more purely knew what was known, back when we first emerged, closer to when time itself began, and the universe began to unfold.

If I were to bring together all of my knowledge and understanding as a person and as someone who helps others in their healing, what may emerge may just be beginning to be glimpsed in this post.

No more than science can prove the existence or non-existence of any universal beginning to all things, neither can anyone ever hope to achieve this.

I will trust when I share understandings I learned, dated from thousands of years ago, trust that what I have felt and resonated with as true from this knowledge, that this knowledge does speak the truth of what it shares, and trust it may resonate with you as it has for me.

I know there has been talk of generationally passing down knowledge through one's genes and DNA.  I think there is validity to this.

Likewise, this knowledge of truth from thousands of years ago, from India, I believe as well.  It helps lead to a conclusion I find to be a culmination of what I know.

Vedanta as put forth by the Ramakrishna Order or the Vedanta Societies as they are known here in the West, this knowledge, dated to be thousands of years old, I believe with everything I know to be at the heart of any ultimate understanding, or understanding of beginnings or endings, even what meaning we are searching for as we walk this earth.

Vedanta shares how we are really trying to remember who we are, and in the ultimate sense Vedanta says we are that which we are seeking, this meaning, this ultimate understanding--call it God or Goddess, the universe, any name or label or designation that could be thought of as appropriate--as Vedanta says: "Tat Tvam Asi."  That thou art.

When you add to this the understanding from Vedanta that we are all moving towards this recollection or understanding, and all that it implies, you may give a nod to modern science in the idea that we have as a species passed on a knowledge of this, this ultimate understanding, and it takes the right environment, grace, or circumstance (or happenstance), what have you, to help bring about this recollection.

We have an untraceable memory of truth within us, and all healing, all things, derive from this truth, as we are trying to remember, as we are living our lives on this earth.

Perhaps in honor of the full moon tomorrow, I would like to share with you a couple of songs from Tom Petty's first solo album, Full Moon Fever.

Each of them capture an important part of the work I do, and I end up either talking about what they represent with those I help or certainly letting what they represent influence my work.

When we need to speak up and honor ourselves, along with trying to respect any others involved, being assertive becomes important, and I invariably seem to mention the topic in my practice.

I think this first song greatly establishes the firm boundary of how much one should honor oneself when faced with any difficulty involving others.

Music video by Tom Petty And The Heartbreakers performing I Won't Back Down. (C) 1989 Geffen Records

[I do think the official copyright above may not be entirely accurate, since I believe only some of The Heartbreakers assisted with this album, with just one performing in the video, to my knowledge.]

This next song captures a more intangible aspect of the work I do, which I may not always mention or perhaps ever directly talk about, although I do mention it on this blog.

When we embrace more the mystery of life, there comes more of a stillness, a peacefulness, a pure potential for what may be next, what may be an answer, what may be nothing more, or less, than healthy truth and guidance.

When he sings about working on a mystery and going wherever it leads, this captures the essence of this.

I hope you enjoy these.

Music video by Tom Petty And The Heartbreakers performing Runnin' Down A Dream. (C) 1989 Geffen Records

[Again, I think the official copyright may not be fully accurate for this video.  Some of The Heartbreakers assisted with the album.  In the video, perhaps they all do appear though midway through.]

[Historical note: When I mention this past month in this post, I am referring to September of 2021, when I did have COVID-19, but within a couple of weeks, after feeling better without a fever, I was cleared by the state health department to be out and about in the world once again and to be able to help others once more in September.]

Before old habits and thoughts potentially take their accustomed place again, I want to share what seems relevant and meaningful from having had COVID-19 over this past month.  I also could never express enough my thoughts and feelings regarding COVID-19, particularly for those who have been touched by it in any way.

I have mostly found in my life, perhaps more so when I was younger and certainly over this past month, when I am sick I am able to reach a level of peacefulness at some point, where I am almost completely removed from the everyday world.  I have described myself in other posts as being a mystic, and I think a door for me at these times opens: I am able to just be with my understanding of what the universe is at a larger level.

When I have just only been able to rest, or sit peacefully, or stare even, with hardly a thought to be had, and if this is experienced without the feeling of bodily symptoms or concerns hardly at all, this approximates or is the experience of being a mystic, a similar experience to be found in meditation as well.

One step at a time becomes the approach when coming out of this experience.  The energy expended is just towards each next step.  The energy level is low, but it does not have room for more egoistic concerns, other than just for survival and for being well.  We want to be in this state almost exclusively, it would seem, for our health and for continuing to live.  When other concerns of an everyday nature come up, which we have to expend more energy to meet, we do not want to expend the energy to address them, but we know we must in order to survive.

These all describe my general sense of living: I do not want to do much else other than be at one with, feel that oneness with, the universe or God, if you will.  Worldly or other concerns at times weigh me down and take me away from that state and that feeling, that knowledge of being at one like that.  The trick or the ideal is to feel that oneness, that quality of just being, without the extraneous thoughts, in all circumstances and at all times.

Having had COVID-19 basically enforced this perspective of reality, and I enjoyed it in that sense, that I was hovering as a person in existence at that threshold of just being with the universe, while retaining some sense of myself, and almost dissolving completely in that experience of oneness.  Again, and very accurate: this is how coming closer to and merging with an understanding of the universe is, how a mystical experience comes to be experienced and felt.

Coming back now into everyday life, I see now how my energy becomes expended or is easily tempted to be expended.  I am still somewhat fighting these old habits and tendencies.

What I hope to retain from my time having COVID-19 is the meaningful application and expenditure of my time, which means my energy, and the furthest from my ideal would be to expend my time and energy on worries and concerns that I expend just for the habit of worries and concerns.

This I do not find to be helpful at all, and as I trusted in my body and the universe during my time with COVID-19, I also want to continue to trust in my own inclinations towards healthy ways of living, which include happy ways of living, and in the universe for guiding me and just being with me, maybe even to the point of the universe handling what seem like major concerns or what to worry about but actually are not.

Time needs to be honored each step of the way, for what feels right to you, never pressing the panic button to change reality into something it is not.

When time and self become thinner and seem to vanish, this again would be a mystical experience, and it actually describes living in a fulfilling way, if one is enjoyably being or doing whatever it is one is doing.

With COVID-19 I was surviving, hoping each moment and step to come out the other side, feeling that oneness at times with the universe or God, certainly some real presence Who I hoped had my back.  I certainly enjoyed feeling the closeness then.

Now I can say I can see where our energy may travel, where we may expend it in thoughts that may fritter it away.

It is my hope that we know a real connection to ourselves and to the universe, for our own guidance within and for what the universe can provide.

Perhaps it is a narrower door to travel through, or to keep finding ourselves needing to walk through, than the regular thoroughfares and passageways we walk in life.

The time and energy spent to go there, I think, are completely worth it.  If you are not shown this doorway through your own life circumstances, then I hope you can find it through beginning to trust in yourself and your own ideas and notions of what may be the right path to travel.

The universe has your back, I feel this, and this takes trust and surrender.

Being a mystic, I think this is the only way to live.

Much peace and comfort to you, with a deep connection to yourself and the universe.