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Originally posted by SonOfTheLawOfOne
Also worth pointing out... look at magnitude 6.0 and greater quakes and when they have occurred... it just so happens that there is about a 300% increase in quake activity and magnitude during coronal mass ejections and solar flares that are pointed towards the earth.... coincidence?? I don't think so, but want to hear from others.
Earthquake prediction is possible by looking into the location of active sunspots before it harbours energy towards earth.
The manner in which the I Ching tends to look upon reality seems to disfavor our causalistic procedures. The moment under actual observation appears to the ancient Chinese view more of a chance hit than a clearly defined result of concurring causal chain processes. The matter of interest seems to be the configuration formed by chance events in the moment of observation, and not at all the hypothetical reasons that seemingly account for the coincidence. While the Western mind carefully sifts, weighs, selects, classifies, isolates, the Chinese picture of the moment encompasses everything down to the minutest nonsensical detail, because all of the ingredients make up the observed moment.
Thus it happens that when one throws the three coins, or counts through the forty-nine yarrow stalks, these chance details enter into the picture of the moment of observation and form a part of it - a part that is insignificant to us, yet most meaningful to the Chinese mind. With us it would be a banal and almost meaningless statement (at least on the face of it) to say that whatever happens in a given moment possesses inevitably the quality peculiar to that moment. This is not an abstract argument but a very practical one. There are certain connoisseurs who can tell you merely from the appearance, taste, and behavior of a wine the site of its vineyard and the year of its origin. There are antiquarians who with almost uncanny accuracy will name the time and place of origin and the maker of an objet d’art or piece of furniture on merely looking at it. And there are even astrologers who can tell you, without any previous knowledge of your nativity, what the position of sun and moon was and what zodiacal sign rose above the horizon in the moment of your birth. In the face of such facts, it must be admitted that moments can leave long-lasting traces.
In other words, whoever invented the I Ching was convinced that the hexagram worked out in a certain moment coincided with the latter in quality no less than in time. To him the hexagram was the exponent of the moment in which it was cast - even more so than the hours of the clock or the divisions of the calendar could be - inasmuch as the hexagram was understood to be an indicator of the essential situation prevailing in the moment of its origin.
This assumption involves a certain curious principle that I have termed synchronicity, a concept that formulates a point of view diametrically opposed to that of causality. Since the latter is a merely statistical truth and not absolute, it is a sort of working hypothesis of how events evolve one out of another, whereas synchronicity takes the coincidence of events in space and time as meaning something more than mere chance, namely, a peculiar interdependence of objective events among themselves as well as with the subjective (psychic) states of the observer or observers.
The ancient Chinese mind contemplates the cosmos in a way comparable to that of the modern physicist, who cannot deny that his model of the world is a decidedly psychophysical structure. The microphysical event includes the observer just as much as the reality underlying the I Ching comprises subjective, i.e., psychic conditions in the totality of the momentary situation. Just as causality describes the sequence of events, so synchronicity to the Chinese mind deals with the coincidence of events. The causal point of view tells us a dramatic story about how D came into existence: it took its origin from C, which existed before D, and C in its turn had a father, B, etc. The synchronistic view on the other hand tries to produce an equally meaningful picture of coincidence. How does it happen that A’, B’, C’, D’, etc., appear all in the same moment and in the same place? It happens in the first place because the physical events A’ and B’ are of the same quality as the psychic events C’ and D’, and further because all are the exponents of one and the same momentary situation. The situation is assumed to represent a legible or understandable picture.
The Timewave cannot exist without both natural time & conscious time (the conscious perception of its natural flow). These two threads of time are joined together via a gridwork, like steps on a ladder. The best representation of this is the double helix of DNA. The gridwork, or steps up the ladder, are specific points along the timewave. Each point has a different value or level of novelty, and for some reason the timewave seems to be mapped out at the very point of its creation/manifestation. The timewave is literally a skeleton over which conscious reality can form, like a wire frame model.
The sequence of events in the successfully waking world was generally more or less as follows. The starting point, it will be remembered, was a plight like that in which our own Earth now stands. The dialectic of the world’s history had confronted the race with a problem with which the traditional mentality could never cope. The world-situation had grown too complex for lowly intelligences, and it demanded a degree of individual integrity in leaders and in led, such as was as yet possible only to a few minds. Consciousness had already been violently awakened out of the primitive trance into a state of excruciating individualism, of poignant but pitifully restricted self-awareness. And individualism, together with the traditional tribal spirit, now threatened to wreck the world. Only after a long-drawn agony of economic distress and maniac warfare, haunted by an increasingly clear vision of a happier world, could the second stage of waking be achieved. In most cases it was not achieved. “Human nature,” or its equivalent in the many worlds, could not change itself; and the environment could not remake it.
But in a few worlds the spirit reacted to its desperate plight with a miracle. Or, if the reader prefers, the environment miraculously refashioned the spirit. There occurred a widespread and almost sudden waking into a new lucidity of consciousness and a new integrity of will. To call this change miraculous is only to recognize that it could not have been scientifically predicted even from the fullest possible knowledge of “human nature” as manifested in the earlier age. To later generations, however, it appeared as no miracle but as a belated wakening from an almost miraculous stupor into plain sanity.
This unprecedented access of sanity took at first the form of a wide-spread passion for a new social order which should be just and should embrace the whole planet. Such a social fervor was not, of course, entirely new. A small minority had long ago conceived it, and had haltingly tried to devote themselves to it. But now at last, through the scourge of circumstance and the potency of the spirit itself, this social will became general. And while it was still passionate, and heroic action was still possible to the precariously awakened beings, the whole social structure of the world was reorganized, so that within a generation or two every individual on the planet could count upon the means of life, and the opportunity to exercise his powers fully, for his own delight and for the service of the world community. It was now possible to bring up the new generations to a sense that the world-order was no alien tyranny but an expression of the general will, and that they had indeed been born into a noble heritage, a thing for which it was good to live and suffer and die. To readers of this book such a change may well seem miraculous, and such a state Utopian.
Those of us who had come from less fortunate planets found it at once a heartening and yet a bitter experience to watch world after world successfully emerge from a plight which seemed inescapable, to see a world-population of frustrated and hate-poisoned creatures give place to one in which every individual was generously and shrewdly nurtured, and therefore not warped by unconscious envy and hate. Very soon, though no change had occurred in the biological stock, the new social environment produced a world population which might well have seemed to belong to a new species. In physique, in intelligence, in mental independence and social responsibility, the new individual far outstripped the old, as also in mental wholesomeness and in integrity of will. And though it was sometimes feared that the removal of all sources of grave mental conflict might deprive the mind of all stimulus to creative work, and produce a mediocre population, it was soon found that, far from stagnating, the spirit of the race now passed on to discover new fields of struggle and triumph. The world-population of “aristocrats,” which flourished after the great change, looked back with curiosity and incredulity into the preceding age, and found great difficulty in conceiving the tangled, disreputable and mostly unwitting motives which were the main-springs of action even in the most fortunate individuals among their ancestors. It was recognized that the whole pre-revolutionary population was afflicted with serious mental diseases, with endemic plagues of delusion and obsession, due to mental malnutrition and poisoning. As psychological insight advanced, the same kind of interest was aroused by the old psychology as is wakened in modern Europeans by ancient maps which distort the countries of the world almost beyond recognition.
We were inclined to think of the psychological crisis of the waking worlds as being the difficult passage from adolescence to maturity; for in essence it was an outgrowing of juvenile interests, a discarding of toys and childish games, and a discovery of the interests of adult life. Tribal prestige, individual dominance, military glory, industrial triumphs lost their obsessive glamour, and instead the happy creatures delighted in civilized social intercourse, in cultural activities, and in the common enterprise of world-building.
Originally posted by Crapsghetti
Can you give the exact date of the next dip into novelty? Is it 7/11/10? I'm sorry I just can't read all of what you posted right now.
[edit on 3-3-2010 by Crapsghetti]