|Margarita and Woland, by Julia Dolgorukova|
It is possible that the day in which we live is the most crucial in human history. At no other time has mankind faced the complex issues our generation does. No other period had the ability to bless or destroy the entire populous, as we do today. This planet could
either be a wholesome hospitable world for all, or a torturous hell for many. This is not a new message. Many have warned us before.
I am of the mind that the Soul of the World has been working towards this moment for millennia. I am not saying the universe is deterministic, that the Anima Mundi has everything planned out. I see history as being both free and determined, a synthesized modus operandi that supersedes these categories.
She operates as we operate, for She is our Collective Soul. She moves through the Earth via the Gods, or, as Jungians tend to call them, the “archetypes of the collective unconscious.” Remember, Soul is composed of both conscious and unconscious. Jung mostly discussed the individual side of things, but he was aware of the collective aspect of Soul, as well. The Gods carry out the imagined Reality of the Anima Mundi throughout the planet. Indeed, there is both a personal and collective manifestation of this. I am mostly interested in the collective phenomenon of Soul.
For thousands of years, the Gods have either been largely ignored or downright forgotten. Much of our lack of consciousness involves our forgetfulness. We have pushed the Gods aside in favor of science, technology, capitalism, and political power. This seems to be nearing an end. Things are changing, gradually, but noticeably. The Gods are calling to us. Their voices grow louder everyday, as we move forward in the stream of Time. All one need do is watch the evening news and you will see evidence for this. The collective archetypes manifest themselves daily. The Gods demand to be heard. We cannot continue to collectively repress them without our having to face dire consequences. Just as we, to our dismay, individually repress things within our own Soul, we can repress things collectively. As above, so below.
Sadly, the archetypal Shadow has reared its head yesterday, in the form of one who totally identified himself with this dark god. Just as the individual Shadow needs to be dealt with, so does our collective Shadow. We must not continue to ignore these events!
Let us take a moment to remind ourselves that the Anima Mundi and her Gods are not literal Beings, as we usually tend to anthropomorphize such powerful images.
Let us imagine the anima mundi neither above the world encircling it as a divine and remote emanation of spirit, a world of powers, archetypes, and principles transcendent to things, nor within the material world as its unifying panpsychic life-principle. Rather let us imagine the anima mundi as that particular soul-spark, the seminal image, which offers itself through each thing in its visible form. Then anima mundi indicates the animated possibilities presented by each event, as it is, its sensuous presentation as face bespeaking its interior image–in short, its availability to imagination, its presence as a psychic reality. Not only animals and plants ensouled as in the Romantic vision, but soul is given with each thing; God-given things of nature and man-made things of the street (James Hillman, “Anima Mundi,” Spring, 1982).
The repression of the Gods came about because of a radical shift toward monotheism that began to gradually occur in ancient Greece, possibly with Xenophanes of Colophon. In his poetry, he criticized Homer and Hesiod for belief in a pantheon of Gods. Of course, monotheism was already prevalent in Zoroastrianism and Judaism prior to this. The Greek religion, from what we know, however, was polytheistic. It was only with Xenophanes, and later Parmenides, that this began to change. By the time of Plato, the Gods had become abstracted as he searched for the absolute Good and the absolute Truth. Plato was beginning to move toward a monotheistic approach that would come to dominate all of Western society.
I believe the era of the rebirth of the Gods began when Nietzsche declared, in The Gay Science:
God is dead. God remains dead. And we have killed him. Yet his shadow still looms. How shall we comfort ourselves, the murderers of all murderers? What was holiest and mightiest of all that the world has yet owned has bled to death under our knives: who will wipe this blood off us? What water is there for us to clean ourselves? What festivals of atonement, what sacred games shall we have to invent? Is not the greatness of this deed too great for us? Must we ourselves not become gods simply to appear worthy of it (Nietzsche, The Gay Science, Section 125, tr. Walter Kaufmann)?
At this point, a paradigm shift occurred. The collective Soul was changing, as She heard the lamentations of the long forgotten Deities. These types of changes do not happen overnight. Time is the handmaiden of Soul. I believe that Nietzsche’s Daimon knew exactly how to inspire the great man to write these words that signalled a new day on the Earth. May we heed those long forgotten voices and revivify our world and our people.
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