It is an imaginal adventure to explore the imaginal. It is a little-known word that dances between discourses, and as such carries different baggage than some of its associated meanings, such as spiritual, mystical, oneiric, anomalous, paraphenomenal, psychedelic, weird…
From Primitive Mentality to haecceity: the Unique Case in astrology and divination by Geoffrey Cornelius
The question before us is the nature of divinatory intelligence,1 which is the mode of thought whereby meaningful interpretations are sustained in divination. This paper supports the view of some anthropologists that divination involves a distinctive mode of consciousness, mental pattern or cognitive faculty.
Most practices of the people we name as shamans, witch-doctors and medicine-men present our modern rational understanding with an impasse. The logic of much that is done defeats us, it is absurd and often disgusting. Treatments are offered that can have no empirical value, yet the simple primitives seem to believe in them.
Without doubt, the late André Barbault was on the ball with his prediction of a pandemic outbreak in 2020-21. Discussing in 2011 what he termed the „Cyclical Index‟ and solar imbalance, he wrote…
‘It is as if we can study everything about religion, except what makes it fiercely religious’ observes Rice University religious studies professor Jeffrey Kripal. Well, what does make religion fiercely religious? Should this highly-charged, sensual, devotional, or emotive impulse indeed find a place in academic studies?
How do we interpret the word ‘erotic’ in our contemporary society? It usually conveys a sexual allure, a physical attraction, a suggestion of passion and exoticisim. But do we connect it with spirituality, or a sense of divinity? Not usually. In our secular world the sacred is not accessible through sex. We have separated human sexuality from religious experience, yet surely everyone can testify to the tremendous emotional power of the “longing for the beloved” and probably most have sensed what feels like an
immeasurable distance between the ideal of love, the perfect beauty, and the person sitting next to them at breakfast.
This paper explores my personal journey with cardiac illness through discourses including transpersonal psychology, religious mysticism, comparative religion and cultural history.
While the ancient Greeks saw wholeness as essential for recognising the many (Klein, 1968; Lowry, 1980), modern culture has a different perception of the whole and the parts; where wholeness lies hidden behind ‘the many’ (Franses, 2016).
In this contribution to Daniela Boccassini’s wonderful journal, I talk about my ‘moments of awakening’ through music, and also the author Fred Gettings’ similar experiences in the Basilica of San Miniato al Monte in Florence.
In this chapter I argue that a Platonic perspective would benefit a trajectory of paranormal research which seeks to gain some hold on the ontological status of observed phenomena, through establishing a framework for modes of perception beyond the rational.
In this chapter, I explore the phenomena of visual apparitions of daimons and spirits, and how in the neoplatonic traditions they have always been seen as lights.