“La Nature est un temple où de vivants piliers
Laissent parfois sortir de confuses paroles ;
L’homme y passe à travers des forêts de symboles
Qui l’observent avec des regards familiers.”
Charles Baudelaire, Correspondances
In the mid – 800 the western human society waws encountering several new challenges : the new world was transforming from a bunch of colonies to a series of well determined nations and with the corrispective states, The European powers were trying to contrl the world as always via their colonies, the science and industrial revoultion as long as the Capitalistic one had toatlly changed the society : if before the intellectual was reading less books for example but more various on topics (so it was quite normal for a scientist during the renaissance and until the Illuministic era to practice science both using the scientifical as the metaphysical way iof approaching the results and the method for aqcuiring them, not mentioning the importance that in that time the Esoteric knowledge was living in accordance with the new field of knowledge– the scientifical view of the world) now the modern idea of a capitilistic world in which the spirital sphere has less importance than before, as spiritual is not “productive” from the material point of view and since the shaman was living a parallel life with the more “productive” society, and reminding the teachings of science that is always sceptick since the beggining (and so do not evaluate what could not be quantify, seen and measured by reason and its own tools. n Literature this meaned the rising of the Symbolist poets in France, that were reporting the existence of an ideal world in which the poet could survive while the world around him was falling apart under the mechanical percussion of the Factories: the lines of a symbolist are in reality the last world of maybe a millenary cultre that had follow us since the beggining of humanity, and now had been overcome by the major sense of emptiness oof certitude that is dominant in our Era, as direct consequence of the disvaluation of a whole field of Knowledge as first the Esopteric cultre that had even lead to science creation, and on the other on the always cool philosphy matters, as metaphysics, that had been rapidly destroyed by the progressive claims of a material certain society, that had finally revealed its own illusionary truth: tel me reader (if you exist) how could be that no politician in places as Italy, Spain and Greece is not able to govern his own country, how could be that people as Trump, Salvini and Le Penne that clearly perpetrate an oldish viuew of the view (try to catch my drift the same view that had lead us to this actually!) are the only ones to which people move their ears? why are not beggars, philosphers, magician or poets put as leaders for once? All this is clearly linked not too much on the person that is behind the political attmept to rise in the scene, but in the smbol of power and strongess it rapresents (As Trump clearly had been choosen for he is a rapresentation of the Ego, or better of the Egoistic Ego that permeats in the rural United States, infact try to remeber that was the same point of view that had lead them to refuse intervention in War during the first years of world war second, and that had always lead at a first attack to USA nation (even if always a small entity compared to the European deaths specially during the second world war), as for an american there is no need to sent soldiers in the other part of the world to a county of which he just heard the name, without an economic return = Trump is the symbol of that culture who does not care of nothing if not of the US wealth, and conseguentelly of their own.
All this just for notify you how much symbols are important in your life, as the Symbolist said, the entire world is an enormous box of your own symbolm, as we could say you never actually see the world if not by your point of view. If we take a closer look on what your sesnses does every moment while interacting with reality you’ll find even a meaning in the previous paragraph:
- sight : We see as long as light passes in the enviroment around us (that’s why if you are an underground animal that passes his time diving in the Earth, you do not need eyes as there will be no light there, so they will beunusueful that’s whya s per evolution theory the organism discard the evoltuionary itam – eyes as unuseful for him as for us the tail as soon as we reach the stand posture), in fact the light enters in the cornea, the iris contorl the amount of this light passing thorugh the pupil and then reaching finally the lens, where is processed as elettrical signs to the brain. The retin itself that take the photons pusions repsonding with other reation-impulses is considered as a part of the brain that is isolated, therefore the act of interpretation by the brain is here clear.
- sound : every sound is actually a wave of air moving, this moving of air (the vibraiotn of the object in question) came in contact with the outside ear, wich cancalise the waves through the ear canal until the three bones (Malleus,Incus,Stapes) that amplify the vibration beating on the stapes which passes the messagge tot he inner ear connected to the Cholchean which translate this percusiions as neuro messages for the brain; even here so the brain have a mainly featura in shaping the sound (if not the whole importance).
- touch : Any feeling of Cold-Heat, or sensory in any ways that came from our skin is due to the sensory receptors that are situated in our skin, infact these receptors are connected with the Brain that will translate the sensation given by these receptors (if the area is getting wwarmer receptors understands it and make you have the sensation of hot or cold, smae while touching an object, as the pressure of the object gives you back the feeling of ttouching it).
- Smell : At the top of the nose cavity we could find a patch of neurons that are responsable for the generation of the smell sense, as these cells have cilia that let them catch the molecule triggering a chemical reaction, which trigger a particular electrical stimuli that reach the brain.
- Taste : MAin organ here is the tongue, inside of it infact we have our gustatory receptor cells with their gustatory hair, that similary to the previous case, catch molecules that trigger a reaction via electircal stimuli to the brain.
Now these are the five senses that we usually use to interact and for acquiring knowledge ont eh rality nearby us. Clearly so We had find in those one gate to two reality , our outside nearby and our innerside. Now what we must underline is this is a connection bewteen what we have iside and what is outside, in fact as i told you before all our experioncesd concering the world are leaded by this five gates. Now what we have in front of us? what is the world and what the human knowing these relation? in order to know so we will enquire this relation between external and internal in future post ( De sensi et mente), for know i wonna underline the relation between this link and the creaiton of a symbol.
If we go back to the India fo the bronze age this five senses were already desgined as gates and called the Indryas. THese ones were the inoput and output gates between the inner and the world as said before for these senses. This last one (the senses) were called the Jnanendriyas (from the word Jnan that in sanskrit means knwoledge meaning the senses we use for acquiring knowldge of the nearby, definition that match perfectly with the previous list). These five senses as said send electrical messages to the brain which responds in a determinate way, these way is the way in which the self explicate himself in the world, adding his own reaction tot he world. This reaction as said is a mixture between the inner output and the external input, this external input could be caused by Nature and therefore by the world itself, or by anhuman creation (As the Sate or the Law, or society), these human creation are a coleltive costnat that since the beggining of man. As Campbell has stressed in his Primitive mythology :
“Students of animal behavior have coined the term “innate releasing mechanism” (IRM) to designate the inherited structure in the nervous system that enables an animal to respond thus to a circumstance never experienced before, and the factor triggering the response they term a “sign stimulus” or “releaser.” It is obvious that the living entity responding to such a sign cannot be said to be the individual, since the individual has had no previous knowledge of the object to which it is reacting. The recognizing and responding subject is, rather, some sort of trans- or super-individual, inhabiting and moving the living creature.”
IRM is considered as the basis for FAP, or Fixed Action pattern in animal nature, that means a series of collettive gesture that had been preserved through the history of the species with the reul “to stimule A respond B”. Knowing what is behind these stimuli or why do we create them is something i m gonna enquire in another future post ( De societas et mente), what is here important ios that it exists, and we could find example quoted by Campbell ( the small chicken that run away even from a fake falcon) or scientific publishing of behavioural biologist as J.Alcock that had enquired in his Behavioural Biology theories the way in which animals inherited their own behaviiour of reacting thorugh centuries.
Humans being had passed through them similar kind of behaviour that ins ome aprts are even common tot he Animal world as yawning. But some other behaviours ar just related to our species (and therefore ununderstandable to anyopne 0outside of it) and we could had tot hem laughing or crying. These two are caused by the emotional way of reactiong tot he stimuli that the Self (intended as the individual).
As CAmpbell said in the previous quoted opera:
“Some psychologists would say so. C. G. Jung, for example, identifies two fundamentally different systems of unconsciously motivated response in the human being. One he terms the personal unconscious. It is based on a context of forgotten, neglected, or suppressed memory images derived from personal experience (infantile impressions, shocks, frustrations, satisfactions, etc. ), such as Sigmund Freud recognized and analyzed in his therapy. The other he names the collective unconscious. Its contents—which he calls archetypes—are just such images as that of the hawk in the nervous system of the chick.”
Now This is how campbell insert an explanation of how the stimuli works in human behaviour realting it to the human psychology and the jungian archetypes. Those one were the Archaic and universal patterns of the collective subconscius, stressing with that te link between the RPA and the archetypes are visible as collective subcobscius reaction to external fears or stimuli, as for the RPA, and as animals humans had created an universe of reactions and languages to describe it. For Jung “Archetypes are systems of readiness for action, and at the same time images and emotions. They are inherited with the brain structure – indeed they are its psychic aspect. They represent, on the one hand, a very strong instinctive conservatism, while on the other hand they are the most effective means conceivable of instinctive adaptation. They are thus, essentially, the chthonic portion of the psyche … that portion through which the psyche is attached to nature.”
Jung Himself described the idea as an instinctual image :
“The dynamism of instinct is lodged as it were in the infra-red part of the spectrum, whereas the instinctual image lies in the ultra-violet part. … The realization and assimilation of instinct never take place at the red end, i.e., by absorption into the instinctual sphere, but only through integration of the image which signifies and at the same time evokes the instinct, although in a form quite different from the one we meet on the biological level.”
The Archetypes are then Crystalized images of ancestral instincts, as MArx describes the Money as a Crystalization of values. In fact for MArx money is just the crystalization of values given to goods from a side or another, that’s why it had become universal, because it has values of both common, in fact as the money is a media res between the wiver and the seller, as it contins value of boths so the Instinct of the Archtype contins something of the self and something that goes beyons it, a collective memory coming from our ancestors.
We know from Anthropology and Archeology even the moment in which this Archetype could have been developed: In Fact we could notice that in he Primitive Era before the discovery (or invention) of agriculture , the Hunting society wa simpernaat, this subjects lived a life less realted to a define job in the field, and much mroe related on the nomad style of hunting and colelcting (as NAtive Indian Americans did). These societies were more free intended as they have more free time : infact the fact that hunting society do not actually work, but create their own tools, and then use them in collective mission in order to provide enough resources for the next days. However the hunting were linked to big animals (slow and simply to take in group) as Mammuth,yak, buffalos, that could provide enoughfood and were not to difficult to hunt for their weight. As we have underline in the rpevious lines both the building sphere of the tools and the usage of them was done in a collective way : we could notice that actually in every epic text, from the Ramayana of the Hindu to thour Odissey and Iliad, in which moennt of epic and battles are mixed with philosophical moment (much of the times explained by divinities) amnd moments of explanation of collectiv erites and how to perfomr them (menaing for example the anjaya rite or the hindu marriage in Ramayana, the banquet and the silor’s trcik that you could find in Iliad and Odissey. This is clearly a track that realte the three sphere of the same facts (the origin of archetypes). Infact from what had previously said we see how the tool-creation/usage was a collective experience in the bronze age (and we could see that even in the Iliad when Achilles received the Shield from Efestus portraing scene from greek folklore, or the same in the Enead, then in Ramayana Rama acquired his bow in a public scene while tempting to acquire the love of his future Wife). This collective dimension of production is so relevant ona cnient culture (as for them the tribe was an important feature of comomon lifge, we even know that during the middle ages the IUS or the law was administred not based on the nationality or the status, but ont he blood of the subjects, intended primarly as the tribe from which they came from. The relevance of the Tribe, of the collective make us even understand what was the original collant of our society : even if we all know the idea of a group is derived from our ape ancestors weith their group based on fixion – unity , we must even unerline how this groups formed themselves primarly to collect resources, or for collecting resources (in fact if there is in one place a great amount of a particular surces we could expect a large variety of anuimal to go there — as it is for water inthe savana it attire every kind of anumal due to its value in that zone). As for Carrol in Liber Null, origin of every Esoteric knowledge is Shamainsm, clearly the way in whihc in that moment of humanity the medicine – men entr in contct with nature in order to obatin wisdom, in these moment as it reported by the Cave paintings of LAscuax, the source research was not considered as a material duty, but a real divine purpose, as the hunting society were linked tot he figure of the shaman and cave paintings in order to propitiate the hunt, therefore in these moemnts of humanitiy the ecoonomical (the goods quests that belongs to any living being), the religious-philosophical (rapresented by the good fortune rites that were perfomred by the shaman and the weapons the shaman gives to the member of his tribe to be more powerful due to spirit intervention), the giuridical-strategical (talking about the hunt itself devied in tasks to be perfomed by everyone accordingly in roder to obtain the sources and the divisio of the good accordingly to what seemed right ), the medical (always by the
Shaman, the medicine-man which has not only to cure men returning from the hunt but even the hunt itself from impurity sacrificing a part of it to the spirits in order to gave them their part) and the artistic (the ritual depiction and later the poetry created for the epics). From that we undestand from where the idea of Eric Alfred Havelok of an Odissey considered as a collective fresco of the reality around them. This Idea is the same we found in Gadamer works, in which he reported how much the work of art is related with the enviroment and the culture that had prodcied it. Therefore we find here a clear material origin tot he Archetypes : since the dawn of history our ancestors as every living animal in this earth had responds to a series of stimuli (as every living being in this Earth); this tstimuli however are much complessed as the brain of the receiver is (as we had seen at the beggining the sensation of the electrical stimuli is depply related tot he brain capacity of understand it), and togheter with normal corporal stimuli that are given us from the reality nearby we could add the stimuli that are a results of the subject behaviour, stimuli that are all internal the being itself. This general stimuli that seem to be inherited throug the species, entering in contact weith the human, brain, much capable of receiving a big amount of particular stimuli and to comunicate them and react accordingly not only as a subjective but even as a collective (as the animal do as demonstrated by the study of the bioologists of the RPA and the IRS), had leaded to the formation of first a collecting and scavanger society and then organizing themselves with the hunting rituals and strategy, fiorming therefore the primal idea of society collected around a fire and dividign their resources equally (or at leasttrying to do so).
From the previous Stanzas of this essay therefore we could notice not only an evolutive pattern given byt the evlution of the subjects that were deeply addicted tot he creation of the symbol, intended as Cambell intended the religious principle within the Mythical stories, intended as HAvelok intended the Odiseey as a collection of the popolutaion folklore and memory. Saying so we arrive at a particular conception of the symbol,. the one of the Esoteric culture itself (it is impossible from my point of view tot alk about anything related tot he occult or esotoreical without first talking about the symbol itself, otherwise we’ll be much more archeologists that sits muted inf ront of the Pyramids, instead of the engineer who love them for their own symmetric perfection, two relation that both make us understand the symbol, the difference for me isthat the esoterist, from a side for his inherent freedom of sources, byt he thter side for his capabiliuty of connecting the dots within cultures very far from eachother. This is therefore even the meaning of this essay, to provide a scientifical and in the same time esoteric explanation fo the symbols and how they pass between the generations and humanity itself. In the next days i m gonna publish other posts with other essays realted much more in the relation within the symbol and the human being itself ( De relatione Mentis et Symboli) and as said before the De mente et societate, in which i wonna underline sociologically what this symbols means legally and juridically tlaking, as where does these stimlis came from (the outside).
From know s everything from this glipse of error— I am 404-417, I am the error, what you had just read is and erroneus abort, forget it and use it properly — thanks for reading.