Saturday, October 17, 2020

Nightflight Conversation with Judith Kwoba, Part 2!

Special thank-you to Judith Kwoba for having me back for a "Part 2" conversation on Nightflight! This interview was recorded on October 11, 2020. Here is the link to the above video, and here is the link to Judith's channel on YouTube.

You can watch Part 1 here if you have not seen it already or if you want to see it again (and this previous blog post associated with that interview, which was recorded on 26 September 2020, contains some links to related content from that conversation).

Welcome to anyone visiting my blog and website for the first time after watching this latest video, and welcome back to returning friends! I hope you will visit often.

Below are some links to additional material related to concepts that we touched upon during our conversation for those interested in exploring further:


Friday, October 16, 2020

Money, Credit & Debt: Is Debt-Based Money the Root of All Problems in Society?

There is a very common trope, proclaimed with great confidence by numerous personalities who appear on podcasts and other independent media outlets, that so-called "debt-based money" is the root of all problems in society. 

Under this explanation, money creation is a form of debt, which comes along with an obligation to pay interest, and thus all money creation automatically creates interest obligations which can never be repaid, because if you try to make more money in order to pay the interest, that new money also comes along with interest obligations, and you can never win. The whole system is a giant trap, according to this argument.

But is it correct?

This video explains why that argument is wrong. There is in fact a problem that is causing increasing impoverishment and unemployment and indebtedness, but the argument that "all money is debt" is not the problem, and it adds to the obscuring of the main problem. The main problem has to do with the difference between money creation by government spending, and money creation by bank lending.

I hope this video will help you understand the mechanics of what is going on with the creation of money, and why oligarchs and their paid collaborators (who can unfortunately be found in all kinds of media) don't want you to understand the distinction between the two types of money creation (one way being through government spending, and one being through bank lending), and why they are typically very much against money creation by government spending.

This video also explains that money creation is connected to the subject of the resources available to a nation -- and that the world's ancient wisdom teaches that those resources are given by the divine realm for the benefit of the men and women of that land.

The most important resources of any nation are the men and women whom the divine realm allows to be born into that land, and the gifts given to each man or woman -- gifts that the ancient myths universally declare to have their source and origin in the realm of the gods.

Sunday, October 11, 2020

Economic Trauma


Below is an important recent interview with Professor Michael Hudson hosted by Steve Grumbine of Real Progressives and the Macro & Cheese podcast. The interview was published on October 03, 2020.

You can listen to the interview (or download the file to listen anywhere) by using the embedded player below or by going to the following link:

You can also find a fairly accurate transcription of the conversation on the Macro & Cheese website here, as well as at Michael Hudson's website here.

This interview with Professor Hudson touches upon a number of important subjects, all of which are extremely relevant and timely, and upon which I may have occasion to comment further in future posts and videos, but for today I would like to point out in particular a statement which can be found at approximately 31:15 in the conversation. 

Framing the economic struggle of the past 250 years primarily as a struggle against feudalism, and noting that modern forms of feudalism have been increasingly successful against those forces which in previous centuries were making progress in dismantling feudalism, Professor Hudson explains that many of the productive sectors of the economy (talking in particular about the US economy but by extension other western economies which have been captured by the same neoliberal system which prevails in Europe and in the British Commonwealth nations) are shrinking (or being deliberately dismantled) even as this shrinkage is being masked by economic metrics (such as GDP) which categorize counterproductive "rent-seeking" activity (neo-feudal activity) as positive instead of destructive. 

The rise of neo-feudalism means that for the majority of the population, larger and larger portions of their income is beholden to the banks (in the form of debt service) and to monopolies (including privatized services which should be provided by the public sector), creating a situation akin to the serfdom of the medieval period in which all the produce of one's labor (beyond a meager amount sufficient for nothing more than subsistence living) was coughed up to the landlord.

Beginning at about 31:15 in the interview, Professor Hudson declares: 

The 90% knows that they're in trouble. That's why they take tranquilizers. They know that they're being squeezed. They know that it's harder and harder to pay the rent. They know that their debts in arrears are mounting up. But they blame themselves -- they don't blame the system. And so what you need is a reality-based economics, that shows them that the problem is in the system: not in themselves.

The dynamic that Professor Hudson is expounding in this short quotation is extremely important to understand, and should not be lightly passed over or dismissed. What he is describing is the tendency (reinforced by certain dogmas which are propagated within the present culture) to assign blame for economic distress to the victim of a system which is in fact deliberately designed to create economic distress, largely by trapping men and women in debt, which benefits the private institutions which have been granted a monopoly on the creation of credit: namely, banks.

The dynamic by which traumatized individuals shift blame to themselves is described by Dr. Laurence Heller (the originator of the NARM model of therapy, which stands for the "NeuroAffective Relationship Model") in an interview conducted by Sarah Buino with Dr. Heller and Dr. Gabor Mate on the Transforming Trauma podcast:

In that interview, beginning at about 07:52, Dr. Mate explains that, because the essential definition of trauma is a disconnect from one's Self, a traumatized individual actually blames and attacks himself or herself, saying: "People who are traumatized, whether you call it 'shock trauma' or 'developmental trauma' -- they have a negative view of themselves: and so they keep attacking themselves."

Adding to our understanding of this dynamic of turning against the Self, Dr. Heller says (beginning at about 08:26 in the interview):
Part of the child's adaptation to trauma is to turn against the Self. It distorts their sense of Self. [. . .] At one stage there is the splitting -- [. . .] basically what that means is that the child splits the parental image into the 'Good Parent' and the 'Bad Parent,' and the self-image into the 'Good Self' and the 'Bad Self.' They identify with the Bad Self in order to protect the image of the parent -- which is more than just an image: it means they're really protecting that there's still the possibility of love in the universe. And so there's a lot invested in seeing the parent as good and them as bad -- because if they're bad, they can make themselves better, or at least they have this idea they can make themselves better, and win love. And they do that, unfortunately, this is part of the paradox, by giving up and disconnecting from parts of themselves -- the parts that they think are going to be welcomed. So it brings this basic paradox into play.
Dr. Mate presents his explanation of the same phenomenon (beginning at 10:40): 
That's exactly what I get people to, is: OK, you're a kid, and you're three years old, and your father was yelling at your mother. Which is safer for you to believe: that your parents are bad, and they don't love you? Or that they're incompetent, and the world isn't safe? Or is it safer for you to believe that there's something wrong with you? That you're not good enough, and that you're to be ashamed of? Obviously, it's unendurable for the child to even entertain the first hypothesis. It's much safer to turn on themselves, and then hope to change themselves, but still believe that, 'If I'm good enough, I'll be loved.'
This interchange powerfully expounds the mechanism by which trauma causes us to turn against our own Self, and to separate from the Self. And it can also be seen to be at play in what we might call the "economic trauma" being described by Professor Michael Hudson in the more recent interview cited above, by which those who are the primary victims of the growing economic neo-feudalism blame themselves rather than the system that is systematically and deliberately burdening them with greater and greater loads of debt (in order to benefit those in position to be creditors). 

It is actually more difficult to face the fact that, as Dr. Mate says above, "the world is not safe" and that the system is actually bad, and predatory, than to believe that there is something wrong with the victims of that system, and that it is their own fault for the situation in which they find themselves.

The economic trauma that Professor Hudson describes has been on the ascendency since the 1980s, and it is accelerating. 

This system of economic trauma is beneficial to creditors, and to industries positioned to collect what the classical economists described as economic rents: landlords and the real estate sector, the financial sector, insurers, and monopolies (including privatized healthcare -- since no one can do without healthcare if they are in need of medical treatment -- as well as privatized infrastructure including higher education and prisons and the infrastructure of modern communication which includes most of the "tech" sector, and which depends upon the electromagnetic spectrum which should be understood to be part of the public domain). 

But the system is profoundly detrimental to those who are not included in the above categories. They look at what is going on and, following a dynamic very similar to that described by Dr. Heller and Dr. Mate in the quotations cited above, find it less threatening to blame themselves than to admit that the economic system as it is structured today has been captured by rent-seekers -- to perceive that in actual fact, the concerted efforts of the classical economists of the eighteenth and nineteenth centuries to dismantle the structures of feudalism have been almost entirely reversed during the course of the twentieth century, and that the forces of neo-feudalism (which stand squarely against democracy) are now accelerating.

And so we can see that what is being described by Professor Hudson, in which men and women have not been taught anything at all about the struggle of the classical economists against the structures of rent-seeking and feudalism, and have not been taught anything at all against the backlash against those classical reformers by the forces of neo-feudalism, is a form of economic trauma, in which the people "blame themselves -- they don't blame the system."

And it is obviously very beneficial for those who want to perpetuate this system of economic rents to keep people in a state of trauma, in which they blame themselves, rather than seeking systemic change. 

I would argue that this pattern has been going on for a very long time -- in fact, since the imposition of the original feudal system upon the people of Europe, following the dismantling of the ancient world and the overthrow of the ancient wisdom by literalist Christianity, during the fourth century (AD) and following.

I would highly recommend everyone listen very carefully to the entire interview with Professor Hudson, embedded above. In fact, it is worth multiple listens, because the concepts expressed in that interview are concepts we don't hear explained very often, and it can take hearing them a few times in order to absorb the full impact of what he is saying.  

Saturday, October 3, 2020

Welcome to new visitors from Judith Kwoba's Nightflight! (and to returning friends)

Special thank-you to Judith Kwoba for inviting me over to
Nightflight for a conversation about myths, stars, trauma, the Judith story, and the recovery of Self!

Welcome to any new visitors checking out the website for the first time after hearing about it through Nightflight (and to returning friends) — I hope you will stop by frequently!

This conversation was recorded on September 26, 2020.

Prior to our talk, Judith requested that I present “a few examples to show that certain stories are celestial stories.” Looking back on the interview, it seems to me that I might have exceeded “a few examples” but I hope that these will help those new to my research to see just how much evidence there is to support the conclusion that the world’s ancient myths, scriptures and sacred stories — from virtually every culture on every inhabited continent and island on our earth — have their foundation in a common system of celestial metaphor.

One of the main examples that I chose for this conversation was the story of Judith and Holofernes, found in the ancient text of the Book of Judith. I have never spoken or written about the text of Judith before, but upon examination it shows very clear indications of being based on celestial metaphor, and of having very strong parallels with other more well-known ancient texts and stories, including those from other cultures.

Below are some links to previous blog posts which focus on some of the same subjects we touched upon in this interview, for those wishing to explore further:

Please note that the blog is fully searchable, so if you want to look for mentions of a certain constellation or a particular deity or a specific keyword, you can easily do so and hopefully there will be at least one previous post with some discussion there.

I very much enjoyed meeting Judith and our conversation, and I hope that you will as well. Please be sure to give her some positive feedback, and “like” the video (if you liked it), and of course please share with anyone you know who is looking for this kind of information.

Friday, October 2, 2020

New conversation coming soon: Sign up to see the Premiere! (or watch replay whenever you want)

Set your timer for just under 12 hours from now if you want to watch the Premiere of my first visit to Judith Kwoba's Nightflight which is set to air at 7am Pacific, 10am Eastern (North America), 1500 Greenwich time, 1600 Central European Summer Time. 

If you choose to sign up to watch the Premiere, you can watch and chat live with other viewers -- or you can wait and watch the replay anytime on YouTube.

This conversation was recorded on Saturday, September 26th, and contains some discussion of celestial aspects of a Bible-era story I've never discussed before!

Hope you will enjoy it. Please give Judith some positive feedback and tell others who might be looking for this information.

Thursday, September 24, 2020

Welcome to new visitors from Jacob Gossel's Awake, Aware, Alive podcast! (and to returning friends)

Big thank-you to Jacob Gossel for inviting me over to his Awake, Aware, Alive podcast for a memorable conversation and exploration of the connections between the myths, the stars, and our Self!

This interview was recorded on September 16, 2020.

Here is a link to the page on Jacob's site with all the information about the interview, and here is a link to the video where you can watch the video version of the interview and see the visual aspects and star charts that go along with the conversation.

I hope that everyone who watches will find something positive in our discussion (and leave aside anything negative they might find), and give Jacob some feedback through YouTube, or Instagram, or his website.

In this discussion, I decided to use some different ways of illustrating the connections between the myths and the stars than examples that I've used on other podcasts, and opened up an examination of the Pylos Combat Agate, the evidence that this amazing ancient gem and its masterful artwork have celestial foundations, and the evidence that the ancient myths of the world have as a central focus the recovery of Self, from whom we become alienated in this life.

For those wishing to explore some of our conversation's subjects a little further, here are links to previous posts related to those topics:

Also, during the early part of this interview, I accidentally mis-spoke and referred to the important researcher Richard Cassaro as "Robert" Cassaro -- apologies for that! Don't know what I was thinking at that point (apparently wasn't thinking).

Please support independent media and podcasters as much as possible, and I hope you will enjoy my first-ever visit to Jacob Gossel's Awake, Aware, Alive podcast!

Tuesday, September 22, 2020

September Equinox 2020: the Two Mothers in Ancient Myth


image: Wikimedia commons (link).

This year, we arrive at the point of September equinox at 0630 on 22 September for those in the Pacific time zone of North America, or 0930 for those in the Eastern time zone, and 1330 Greenwich time for those in England (from these references, you should be able to calculate the time in your particular geography anywhere on our earth).

The stations of the heavenly cycles, including the four great annual markers of the two solstices and two equinoxes, carry tremendous significance in the esoteric "language" of the world's ancient myths, and understanding the way the myths use these points on the cycle help us to understand what particular stories and figures are trying to tell us and show us.

In this regard, the explanations of the indispensable Alvin Boyd Kuhn are particularly helpful. His analysis argues that the cycles of the year figure the descent of the soul from the realm of pure spirit (the upper elements of air and fire) into the material realm of earth and water at the point of the fall or autumnal equinox, which is the point we reach on this day (the September equinox being the fall equinox for the northern hemisphere of our planet).

The fall equinox is representative of the plunge from spirit into matter, which the ancient philosophers sometimes described as an immersion of fire into water. Kuhn notes that the mysterious pre-Socratic philosopher, Heraclitus, declares: "Man is a portion of cosmic fire, imprisoned in a body of earth and water" (see Kuhn, Lost Light, page 6).

This plunge into the body, this submersion of cosmic fire into the lower elements of earth and water, is seen in the motions of the stars and other heavenly bodies, which can be observed to rise up in the east (due to the rotation of our earth) and cross the heavenly realm from the east to the west, sinking back down again into the west, where they plunge into either earth or water (depending upon where you are standing as you watch them). 

And on the annual cycle of the year, we plunge into the "lower realm" at the point of fall equinox, when we cross from the "upper half" of the year (when hours of daylight prevail over hours of darkness) to the "lower half" (when darkness dominates, and each day contains more hours of darkness than of daylight).

Thus, this point of fall equinox was equated to the physical birth -- the point of our own plunge from the realm of air and fire (the realm of spirit) into this body of "clay" (the body of earth and water -- and note that many ancient traditions describe men and women as being fashioned out of clay by the divine powers).

But the ancient myths teach that there is another birth -- a birth which is distinct from the physical birth. At our physical birth, the divine spark is submerged in the lower physical elements, but there is a point at which we become aware of this submerged Higher Self, and this awareness or reconnection is described in ancient myth using a variety of metaphors -- including the metaphor of a second birth, a spiritual birth which follows after the physical birth.

And when we understand this esoteric message, then we begin to grasp the meaning of the prevalent pattern of the two mothers in ancient myths and sacred traditions around the world!

Alvin Boyd Kuhn explains this concept in Lost Light (published in 1940):

The exposition must begin with the puzzling and hitherto unexplained item of ancient religious myth, that the Christs, the Sun-Gods, the Messiahs, all were depicted as having two mothers. How, one asks, could there possibly be rational significance in this? It has been put aside as just some more of the mythical rubbish and nonsense of early Paganism. The profundity of pagan intelligence, hiding sublime cosmic truth under glyph and symbol, has not been dreamed of.

The depiction should not have created incredulity, seeing that the Gospel Jesus himself, dramatic figure of the divine principle in man, announced it categorically in declaring to Nicodemus that "ye must be born again." 5

That encounter between Jesus and Nicodemus is dramatized in the Gospel according to John, chapter 3.

Thus, Kuhn explains, this pattern of the two mothers in ancient myth points us to the concept of the two births -- and is seen in the Gospel stories, for example, in the presence of two Marys. In other myths, we see two mothers described in the Mahabharata of ancient India, in the two mothers of the five Pandavas (whose fathers are divine, another frequent pattern in ancient myth). And, as Alvin Boyd Kuhn explains, we also see this pattern in the story of Osiris and Isis and the child Horus:

The ancient books always grouped the two mothers in pairs. They were called "the two mothers" or sometimes "the two divine sisters." Or they were the wife and sister of the God, under the names of Juno, Venus, Isis, Ishtar, Cybele or Mylitta. In old Egypt they were first Apt and Neither; and later Isis and Nephthys. Massey relates Neith to "net," i.e., fish-net! Clues to their functions were picked up in the great Book of the Dead: "Isis conceived him; Nephthys gave him birth." Or: "Isis bore him; Nephthys suckled him," or reared him. [. . .] So divine spirit is conceived in the womb of Isis, the first universal mother, and brought to birth in the womb of Nephthys, the second mother, the immediate incubator and gestator of its manifest expression." 8 - 9

Above we see an image containing detail from an ancient Egyptian stela dated to around 1250 BC and showing the god Osiris in between the two goddesses of Isis (to the right as we face the image) and Nephthys (to the left as we face the image).

Kuhn also points out that the epistles attributed to Paul are conveying very much the same message when they declare: "That was not first which is spiritual, but that which is natural; and afterward that which is spiritual" (1 Corinthians 15: 46, cited by Kuhn on page 6 of Lost Light).

Now, when we note that Osiris is the god who is buried (as is Jesus in the Gospel accounts), this pattern of two mothers and two births comes home to us and to our situation in this life and in this very moment in a new way, because as I argue in my most-recent book Myth and Trauma, this pattern of the buried divinity, or the god or goddess who must go down into the Underworld, very much has to do with the suppression or "burial" of our own Essential or Higher Self, from whom we become alienated in this life through a variety of forces, often without our even knowing it!

The good news, dramatized for our understanding in countless different ways in the ancient myths given to all of the cultures around our earth, on every inhabited continent and island, is that our Self, although buried, is not lost -- in fact, it cannot even be damaged! Our Self is always available to us -- and has never actually left us. And I am convinced that this powerful message is conveyed to us through the esoteric symbolism of the two mothers and the two births.

And so as we reach this point of equinox, it is my hope that you will become aware of the existence of this buried and suppressed Self, and of the fact that the Self is available and that our relationship with Self can be restored. And the ancient myths point us towards that restoration and that recovery: indeed, this message must be considered to be one of the most central purposes of the myths, and among the most important to us, in this life and in this present moment.