Archive for March, 2013


March 28, 2013


Here we are having passed that special date that has occupied our hopes and dreams. ( Well at least for those who have been plauged by visions and whispers) . On the surface nothing seems to have changed.
After the 12. 21.2012 there was a significant and palpable feeling of disappointment . No trumpets, no blast of heavenly light. Certainly no sign of mass landings of craft or disclosure of any sort . No one simply dissolved.
For those who are high profile channellers it must have been very disappointing . In general there was an air of mocking, and sadness in the collective mind.
Communications from the realms above seemed apologetic, they also seemed to be somewhat at a loss to explain the ‘Damp Squib of an event’ . That had planted itself so firmly in the psyche of humans. Just look at the movies and literature that it spawned.
It is always a problem when promises are made and dates set. The child becomes excited and impatient. 
The change in vibrational frequency is a delicate event. It has been underway for many, many years. It happens to all not just those that sit cross legged meditating . They are facilitators, the needle point that allows the first break in the thick skin of consciousness .
For any who believe that maybe it has all been a fantasy I would point out that a major destructive war has been averted, violence world wide has reduced significantly and we have not been burnt to a crisp by the Sun.
Consciousness requires time to reach that critical point , the wave of awakening starts with a trickle and becomes a flood.
Those millions of fellow entities that exist outside of our planetary sphere know well the danger of exposure to a violent and unpredictable culture. 
This is a birth of a new form of consciousness not a just an arrival of other beings.

Before us is the promise of a new beginning still in its infancy., The fears of the past are diminishing in power as the World as we have known it begins its rapid decline.

The new time of consciousness is the time of universal unified consciousness. The old time is the time of the evolution of the egoic individualized consciousness. (emerging now is a new species and a new collective mind)  

During this previous cycle, consciousness has emerged from a tribal unconscious of spiritual equality into a dialectical struggle between those who dominate through the reinvention of reality and those who uphold the sufficiency of spiritual Reality. The upholders of the reinvention of reality have incarnated to play roles such as politicians, bankers, CEOs of pharmaceutical companies, etc.

This dialectical struggle has created the tension in consciousness that has dominated your line of force for the last six thousand years. This is the climax of the struggle between spirit and matter.

All the sacred books and teachers of holy truth have arisen solely for the purpose of upholding the remembrance of spiritual reality against the rising tide of materialism.

Even so, the followers of these sacred books and holy teachers themselves always end up reinventing reality and calling it by the name of yet another religion. In this way the progressive force of the upholders of the reinvention of reality have come to prevail. In this patriarchal script, the weight of matter always proves superior to the etheric mantle of spirit, which it easily tears to shreds. But this is soon to change.

The dialectic between spirit and matter is known as history, the progress of the reinventers of reality in time – the dominating patriarch – and their unceasing pursuit of power and total world conquest. History itself is a fabrication, moulded to suit the purposes of those that determine its purpose. A long endeavor undertaken by beings that have ruled in hidden realms by minions that have been no more than puppets.

Finally, about 500 years ago, the objective of conquering the entire line of force for the benefit of those upholding the reinvention of reality as the principle purpose of human existence had been attained. The last remnants of tribal consciousness could then be squeezed into this artificial matrix fueled by greed where money reigns as the supreme arbiter.

In this  final stage of the present time of consciousness, the seed within the DNA of human kind was able to flower. This was the age of the flowering of ego, male dominance and the triumph of the individualization of consciousness. In the New Time, comes the emergence and balance of the earth-centered feminine energy that does not fit into existing frameworks.

In this final age all vestiges of the tribal unconscious and the older hierarchies of spiritual reality were pushed aside in favor of the complete reinvention of Reality, the new world order. Consciousness was now privatized through media of mass communication. Anyone could think and do what they wanted – within the limits set by the protectors of the social order. What you call nature was devalued to the condition of a raw commodity resource bank where Earth’s precious resources were unfeelingly stripped and sold to the highest bidder.

The Elders of the stars have watched carefully assessing the progress of humanity gauging the vibrational forces that emanate from this sphere.

The time now ending is the Time of the Testing of Consciousness. It is the testing of the individual soul. Who you think you are and who you actually are, are two entirely different things.

You have theories about how you came to be which make no sense. You are closer to the truth when you place GOD (Galactic Ordering Dynamic) in the position of having created you. This Dynamic is the source of all life. It is vast in scope, integrated into all that exist, there is no beginning or end. It is primal intelligence and its purpose is to explore and create and return.

As the emanation of the Higher Reality, the template of your being was “fashioned” by divinely directed “biological engineers” in another line of force of reality. Our galaxy was selected as a test zone. The test zone was designed by cosmic engineers to accommodate sequences of aeons of consciousness in which your species was the test case for the emergence of “spiritual consciousness.

Following the final testing of the present time of consciousness, the New Time will dawn, the flowering of spiritual consciousness. For this we are being prepared as a new cosmic species.

Within our DNA is contained the mixture of all those participating entities as it unfolds and begins to flower the triumph will be known.


Face to face with Carl Jung – Part 1 of 4

March 26, 2013

Carl Jung and the Collective Unconscious

Carl Jung was a student and follower of Freud. He was born in a small town in Switzerland in 1875 and all his life was fascinated by folk tales, myths and religious stories. Although he had a close friendship with Freud early in their relationship, his independent and questioning mind soon caused a break.

Jung did not accept Freud’s contention that the primary motivation behind behavior was sexual urges. Instead of Freud’s instinctual drives of sex and aggression, Jung believed that people are motivated by a more general psychological energy that pushes them to achieve psychological growth, self-realization., psychic wholeness and harmony. Also, unlike Freud, he believed that personality continues to develop throughout the lifespan.

It is for his ideas of the collective unconscious that students of literature and mythology are indebted to Jung. In studying different cultures, he was struck by the universality of many themes, patterns, stories and images. These same images, he found, frequently appeared in the dreams of his patients. From these observations, Jung developed his theory of the collective unconscious and the archetypes.

Like Freud, Jung posited the existence of a conscious and an unconscious mind. A model that psychologists frequently use here is an iceberg. The part of the iceberg that is above the surface of the water is seen as the conscious mind. Consciousness is the part of the mind we know directly. It is where we think, feel, sense and intuit. It is through conscious activity that the person becomes an individual. It’s the part of the mind that we “live in” most of the time, and contains information that is in our immediate awareness Below the level of the conscious mind, and the bulk of the ice berg, is what Freud would call the unconscious, and what Jung would call the “personal unconscious.” Here we will find thoughts, feelings, urges and other information that is difficult to bring to consciousness.

Experiences that do not reach consciousness, experiences that are not congruent with who we think we are, and things that have become “repressed” would make up the material at this level. The contents of the personal unconscious are available through hypnosis, guided imagery, and especially dreams. Although not directly accessible, material in the personal unconscious has gotten there sometime during our lifetime. For example, the reason you are going to school now, why you picked a particular shirt to wear or your choice of a career may be a choice you reached consciously. But it is also possible that education, career, or clothing style has been influenced by a great deal of unconscious material: parents’ preferences, childhood experiences, even movies you have seen but about which you do not think when you make choices or decisions. Thus, the depth psychologist would say that many decisions, indeed some of the most important ones that have to do with choosing a mate or a career, are determined by unconscious factors. But still, material in the personal unconscious has been environmentally determined.

What is the Collective Unconscious
The collective unconscious is different. It’s like eye color. If someone were to ask you, “How did you get your eye color,” you would have to say that there was no choice involved – conscious or unconscious. You inherited it. Material in the collective unconscious is like this: inherited. It never came from our current environment. It is the part of the mind that is determined by heredity. So we inherit, as part of our humanity, a collective unconscious; the mind is pre-figured by evolution just as is the body. The individual is linked to the past of the whole species and the long stretch of evolution of the organism. Jung thus placed the psyche within the evolutionary process.

What’s in the collective unconscious? Psychological archetypes. This idea of psychological archetypes is among Jung’s most important contributions to Western thought. An ancient idea somewhat like Plato’s idea of Forms or “patterns” in the divine mind that determine the form material objects will take, the archetype is in all of us. The word “archetype” comes from the Greek “arche” meaning “first, and “type” meaning “imprint or pattern.” Psychological archetypes are thus first prints, or patterns that form the basic blueprint for major dynamic counterparts of the human personality. For Jung, archetypes pre-exist in the collective unconscious of humanity. They repeat themselves eternally in the psyches of human beings and they determine how we both perceive and behave. These patterns are inborn within us. They are part of our inheritance as human beings. They reside as energy within the collective unconscious and are part the psychological life of all peoples everywhere at all times. They are inside us and they are outside us. We can meet them by going inward to our dreams or fantasies. We can meet them by going outward to our myths, legends, literature and religions. The archetype can be a pattern, such as a kind of story. Or it can be a figure, such as a kind of character.

What are some common archetypes?

In her book Awakening the Heroes Within, Carolyn Pearson identifies twelve archetypes that are fairly easy to understand. These are the Innocent, the Orphan, the Warrior, the Caregiver, the Seeker, the Destroyer, the Lover, the Creator, the Ruler, the Magician, the Sage, and the Fool. If we look at art, literature, mythology and the media, we can easily identify some of these patterns. One of the most familiar to contemporary western culture is the Warrior. We find the warrior myth encoded in all the great heroes who ever took on the dragon, stood up to the tyrant, fought the sorcerer, or did battle with the monster: and in so doing rescued himself and others. The true Warrior is not just macho. The macho man (or woman) fights to feel superior to others, to keep them down. The warrior fights to protect and ennoble others. The warrior protects the perimeters of the castle or the family or the psyche. The warrior myth is active in each of us any time we stand up against unfair authority, be it a boss, teacher or parent. The highest level warrior has at some time confronted his or her own inner dragons. We see the Warrior archetype in the form of pagan deities, for example the Greek god of war, Mars. David, who fights Goliath, or Michael, who casts Satan out of Heaven are familiar Biblical warriors.

Hercules, Xena (warrior princess) and Conan the Barbarian are more contemporary media forms the warrior takes. And it is in this widely historical variety that we can find an important point about the archetype. It really is unconscious. The archetype is like the invisible man in famous story. In the story, a man invents a potion which, when ingested, renders him invisible. He becomes visible only when he puts on clothes. The archetype is like this. It remains invisible until it dawns the clothing of its particular culture: in the Middle Ages this was King Arthur; in modern America, it may be Luke Skywalker. But if the archetype were not a universal pattern imprinted on our collective psyche, we would not be able to continue to recognize it over and over. The love goddess is another familiar archetypal pattern. Aphrodite to the Greeks, Venus to the Romans, she now appears in the form of familiar models in magazines like “Elle” and “Vanity Fair.” And whereas in ancient Greece her place of worship was the temple, today is it the movie theatre and the cosmetics counter at Nordstrom’s. The archetype remains; the garments it dawns are those of its particular time and place.

This brings us to our discussion of the Shadow as archetype. The very clearest and most articulate discussion of this subject is contained in Johnson’s book Owning Your Own Shadow. The Shadow is not a difficult concept. It is merely the “dark side” of the psyche. It’s everything that doesn’t fit into the Persona. The word “persona” comes from the theater. In the Roman theater, characters would put on a mask that represented who the character was in the drama. The word “persona” literally means “mask.” Johnson says that the persona is how we would like to be seen by the world, a kind of psychological clothing that “mediates between our true elves and our environment” in much the same way that clothing gives an image. The Shadow is what doesn’t fit into this Persona. These “refused and unacceptable” characteristics don’t go away; they are stuffed or repressed and can, if unattended to, begin to take on a life of their own.

One Jungian likens the process to that of filling a bag. We learn at a very young age that there are certain ways of thinking, being and relating that are not acceptable in our culture, and so we stuff them into the shadow bag. In our Western culture, particularly in the United States, thoughts about sex are among the most prevalent that are unacceptable and so sex gets stuffed into the bag. The shadow side of sexuality is quite evident in our culture in the form of pornography, prostitution, and topless bars. Psychic energy that is not dealt with in a healthy way takes a dark or shadow form and begins to take on a life of its own. As children our bag is fairly small, but as we get older, it becomes larger and more difficult to drag.

With this in mind, it is not difficult to see that there is a shadow side to the Archetypes discussed earlier The shadow side to the warrior is the tyrant, the villain, the Darth Vader, who uses his or her skills for power and ego enhancement. And whereas the Seeker Archetype quests after truth and purity, the shadow Seeker is controlled by pride, ambition, and addictions. If the Lover follows his/her bliss, commits and bonds, the shadow lover is a seducer a sex addict or interestingly enough, a puritan.

But we can use the term “shadow” in a more general sense. It is not merely the dark side of a particular archetypal pattern or form. Wherever Persona is, Shadow is also. Wherever good is, is evil. We first know the shadow as the personal unconscious in all that we abhor, deny and repress: power, greed, cruel and murderous thoughts, unacceptable impulses, morally and ethically wrong actions. All the demonic things by which human beings betray their inhumanity to other beings is shadow. Shadow is unconscious. This is a very important idea. Since it is unconscious, we know it only indirectly, projection, just as we know the other Archetypes of Warrior, Seeker and Lover. We encounter the shadow in other people, things, and places where we project it. The scape goat is a perfect example of shadow projection. The Nazis projection of shadow onto the Jews gives us some insight into how powerful and horrific the archetype is. Jung says that when you are in the grips of the archetype, you don’t have it, it has you.

This idea of projection raises an interesting point. It means that the shadow stuff isn’t “out there” at all; it is really “in here”; that is inside us. We only know it is inside us because we see it outside. Shadow projections have a fateful attraction to us. It seems that we have discovered where the bad stuff really is: in him, in her, in that place, there! There it is! We have found the beast, the demon, the bad guy. But does Evil really exist, or is what we see as evil all merely projection of our own shadow side? Jung would say that there really is such a thing as evil, but that most of what we see as evil, particularly collectively, is shadow projection. The difficulty is separating the two. And we can only do that when we discover where the projection ends. Hence, Johnson’s book title “Owning Your own Shadow.”

The concept of a collective consciousness is only now being truly appreciated. The World reflects what we as a people contain within us. We often project the evils of the world as being the fault of those we designate as evil amongst us yet we all contain those dark aspects. The role of the enlightened person is to claim responsibility for their own inner aspects and change them into understanding and conscious knowledge. Then the light begins to surface and the world and all within it becomes clear.

A very interesting interview with Carl Jung. I watched this as a child and found it extremely enlightening.

A very good article written by George Boeree  Below

1875 – 1961
Dr. C. George Boeree

Anyone who wants to know the human psyche will learn next to nothing from experimental psychology.  He would be better advised to abandon exact science, put away his scholar’s gown, bid farewell to his study, and wander with human heart throught the world.  There in the horrors of prisons, lunatic asylums and hospitals, in drab suburban pubs, in brothels and gambling-hells, in the salons of the elegant, the Stock Exchanges, socialist meetings, churches, revivalist gatherings and ecstatic sects, through love and hate, through the experience of passion in every form in his own body, he would reap richer stores of knowledge than text-books a foot thick could give him, and he will know how to doctor the sick with a real knowledge of the human soul. — Carl Jung (from “New Paths in Psychology”, in Collected Papers on Analytic Psychology, London, 1916)

Freud said that the goal of therapy was to make the unconscious conscious. He certainly made that the goal of his work as a theorist. And yet he makes the unconscious sound very unpleasant, to say the least: It is a cauldron of seething desires, a bottomless pit of perverse and incestuous cravings, a burial ground for frightening experiences which nevertheless come back to haunt us. Frankly, it doesn’t sound like anything I’d like to make conscious!

A younger colleague of his, Carl Jung, was to make the exploration of this “inner space” his life’s work. He went equipped with a background in Freudian theory, of course, and with an apparently inexhaustible knowledge of mythology, religion, and philosophy. Jung was especially knowledgeable in the symbolism of complex mystical traditions such as Gnosticism, Alchemy, Kabala, and similar traditions in Hinduism and Buddhism. If anyone could make sense of the unconscious and its habit of revealing itself only in symbolic form, it would be Carl Jung.

He had, in addition, a capacity for very lucid dreaming and occasional visions. In the fall of 1913, he had a vision of a “monstrous flood” engulfing most of Europe and lapping at the mountains of his native Switzerland. He saw thousands of people drowning and civilization crumbling. Then, the waters turned into blood. This vision was followed, in the next few weeks, by dreams of eternal winters and rivers of blood. He was afraid that he was becoming psychotic.

But on August 1 of that year, World War I began. Jung felt that there had been a connection, somehow, between himself as an individual and humanity in general that could not be explained away. From then until 1928, he was to go through a rather painful process of self-exploration that formed the basis of all of his later theorizing.

He carefully recorded his dreams, fantasies, and visions, and drew, painted, and sculpted them as well. He found that his experiences tended to form themselves into persons, beginning with a wise old man and his companion, a little girl. The wise old man evolved, over a number of dreams, into a sort of spiritual guru. The little girl became “anima,” the feminine soul, who served as his main medium of communication with the deeper aspects of his unconscious.

A leathery brown dwarf would show up guarding the entrance to the unconscious. He was “the shadow,” a primitive companion for Jung’s ego. Jung dreamt that he and the dwarf killed a beautiful blond youth, whom he called Siegfried. For Jung, this represented a warning about the dangers of the worship of glory and heroism which would soon cause so much sorrow all over Europe — and a warning about the dangers of some of his own tendencies towards hero-worship, of Sigmund Freud!

Jung dreamt a great deal about the dead, the land of the dead, and the rising of the dead. These represented the unconscious itself — not the “little” personal unconscious that Freud made such a big deal out of, but a new collective unconscious of humanity itself, an unconscious that could contain all the dead, not just our personal ghosts. Jung began to see the mentally ill as people who are haunted by these ghosts, in an age where no-one is supposed to even believe in them. If we could only recapture our mythologies, we would understand these ghosts, become comfortable with the dead, and heal our mental illnesses.

Critics have suggested that Jung was, very simply, ill himself when all this happened. But Jung felt that, if you want to understand the jungle, you can’t be content just to sail back and forth near the shore. You’ve got to get into it, no matter how strange and frightening it might seem.


Carl Gustav Jung was born July 26, 1875, in the small Swiss village of Kessewil. His father was Paul Jung, a country parson, and his mother was Emilie Preiswerk Jung. He was surrounded by a fairly well educated extended family, including quite a few clergymen and some eccentrics as well.

The elder Jung started Carl on Latin when he was six years old, beginning a long interest in language and literature — especially ancient literature. Besides most modern western European languages, Jung could read several ancient ones, including Sanskrit, the language of the original Hindu holy books.

Carl was a rather solitary adolescent, who didn’t care much for school, and especially couldn’t take competition. He went to boarding school in Basel, Switzerland, where he found himself the object of a lot of jealous harassment. He began to use sickness as an excuse, developing an embarrassing tendency to faint under pressure.

Although his first career choice was archeology, he went on to study medicine at the University of Basel. While working under the famous neurologist Krafft-Ebing, he settled on psychiatry as his career.

After graduating, he took a position at the Burghoeltzli Mental Hospital in Zurich under Eugene Bleuler, an expert on (and the namer of) schizophrenia. In 1903, he married Emma Rauschenbach. He also taught classes at the University of Zurich, had a private practice, and invented word association at this time!

Long an admirer of Freud, he met him in Vienna in 1907. The story goes that after they met, Freud canceled all his appointments for the day, and they talked for 13 hours straight, such was the impact of the meeting of these two great minds! Freud eventually came to see Jung as the crown prince of psychoanalysis and his heir apparent.

But Jung had never been entirely sold on Freud’s theory. Their relationship began to cool in 1909, during a trip to America. They were entertaining themselves by analyzing each others’ dreams (more fun, apparently, than shuffleboard), when Freud seemed to show an excess of resistance to Jung’s efforts at analysis. Freud finally said that they’d have to stop because he was afraid he would lose his authority! Jung felt rather insulted.

World War I was a painful period of self-examination for Jung. It was, however, also the beginning of one of the most interesting theories of personality the world has ever seen.

After the war, Jung traveled widely, visiting, for example, tribal people in Africa, America, and India. He retired in 1946, and began to retreat from public attention after his wife died in 1955. He died on June 6, 1961, in Zurich.


Jung’s theory divides the psyche into three parts. The first is the ego,which Jung identifies with the conscious mind. Closely related is the personal unconscious, which includes anything which is not presently conscious, but can be. The personal unconscious is like most people’s understanding of the unconscious in that it includes both memories that are easily brought to mind and those that have been suppressed for some reason. But it does not include the instincts that Freud would have it include.

But then Jung adds the part of the psyche that makes his theory stand out from all others: the collective unconscious. You could call it your “psychic inheritance.” It is the reservoir of our experiences as a species, a kind of knowledge we are all born with. And yet we can never be directly conscious of it. It influences all of our experiences and behaviors, most especially the emotional ones, but we only know about it indirectly, by looking at those influences.

There are some experiences that show the effects of the collective unconscious more clearly than others: The experiences of love at first sight, of deja vu (the feeling that you’ve been here before), and the immediate recognition of certain symbols and the meanings of certain myths, could all be understood as the sudden conjunction of our outer reality and the inner reality of the collective unconscious. Grander examples are the creative experiences shared by artists and musicians all over the world and in all times, or the spiritual experiences of mystics of all religions, or the parallels in dreams, fantasies, mythologies, fairy tales, and literature.

A nice example that has been greatly discussed recently is the near-death experience. It seems that many people, of many different cultural backgrounds, find that they have very similar recollections when they are brought back from a close encounter with death. They speak of leaving their bodies, seeing their bodies and the events surrounding them clearly, of being pulled through a long tunnel towards a bright light, of seeing deceased relatives or religious figures waiting for them, and of their disappointment at having to leave this happy scene to return to their bodies. Perhaps we are all “built” to experience death in this fashion.


The contents of the collective unconscious are called archetypes. Jung also called them dominants, imagos, mythological or primordial images, and a few other names, but archetypes seems to have won out over these. An archetype is an unlearned tendency to experience things in a certain way.

The archetype has no form of its own, but it acts as an “organizing principle” on the things we see or do. It works the way that instincts work in Freud’s theory: At first, the baby just wants something to eat, without knowing what it wants. It has a rather indefinite yearning which, nevertheless, can be satisfied by some things and not by others. Later, with experience, the child begins to yearn for something more specific when it is hungry — a bottle, a cookie, a broiled lobster, a slice of New York style pizza.

The archetype is like a black hole in space: You only know its there by how it draws matter and light to itself.

The mother archetype

The mother archetype is a particularly good example. All of our ancestors had mothers. We have evolved in an environment that included a mother or mother-substitute. We would never have survived without our connection with a nurturing-one during our times as helpless infants. It stands to reason that we are “built” in a way that reflects that evolutionary environment: We come into this world ready to want mother, to seek her, to recognize her, to deal with her.

So the mother archetype is our built-in ability to recognize a certain relationship, that of “mothering.” Jung says that this is rather abstract, and we are likely to project the archetype out into the world and onto a particular person, usually our own mothers. Even when an archetype doesn’t have a particular real person available, we tend to personify the archetype, that is, turn it into a mythological “story-book” character. This character symbolizes the archetype.

The mother archetype is symbolized by the primordial mother or “earth mother” of mythology, by Eve and Mary in western traditions, and by less personal symbols such as the church, the nation, a forest, or the ocean. According to Jung, someone whose own mother failed to satisfy the demands of the archetype may well be one that spends his or her life seeking comfort in the church, or in identification with “the motherland,” or in meditating upon the figure of Mary, or in a life at sea.


You must understand that these archetypes are not really biological things, like Freud’s instincts. They are more spiritual demands. For example, if you dreamt about long things, Freud might suggest these things represent the phallus and ultimately sex. But Jung might have a very different interpretation. Even dreaming quite specifically about a penis might not have much to do with some unfulfilled need for sex.

It is curious that in primitive societies, phallic symbols do not usually refer to sex at all. They usually symbolize mana, or spiritual power. These symbols would be displayed on occasions when the spirits are being called upon to increase the yield of corn, or fish, or to heal someone. The connection between the penis and strength, between semen and seed, between fertilization and fertility are understood by most cultures.

The shadow

Sex and the life instincts in general are, of course, represented somewhere in Jung’s system. They are a part of an archetype called the shadow. It derives from our prehuman, animal past, when our concerns were limited to survival and reproduction, and when we weren’t self-conscious.

It is the “dark side” of the ego, and the evil that we are capable of is often stored there. Actually, the shadow is amoral — neither good nor bad, just like animals. An animal is capable of tender care for its young and vicious killing for food, but it doesn’t choose to do either. It just does what it does. It is “innocent.” But from our human perspective, the animal world looks rather brutal, inhuman, so the shadow becomes something of a garbage can for the parts of ourselves that we can’t quite admit to.

Symbols of the shadow include the snake (as in the garden of Eden), the dragon, monsters, and demons. It often guards the entrance to a cave or a pool of water, which is the collective unconscious. Next time you dream about wrestling with the devil, it may only be yourself you are wrestling with!

The persona

The persona represents your public image. The word is, obviously, related to the word person and personality, and comes from a Latin word for mask. So the persona is the mask you put on before you show yourself to the outside world. Although it begins as an archetype, by the time we are finished realizing it, it is the part of us most distant from the collective unconscious.

At its best, it is just the “good impression” we all wish to present as we fill the roles society requires of us. But, of course, it can also be the “false impression” we use to manipulate people’s opinions and behaviors. And, at its worst, it can be mistaken, even by ourselves, for our true nature: Sometimes we believe we really are what we pretend to be!

Anima and animus

A part of our persona is the role of male or female we must play. For most people that role is determined by their physical gender. But Jung, like Freud and Adler and others, felt that we are all really bisexual in nature. When we begin our lives as fetuses, we have undifferentiated sex organs that only gradually, under the influence of hormones, become male or female. Likewise, when we begin our social lives as infants, we are neither male nor female in the social sense. Almost immediately — as soon as those pink or blue booties go on — we come under the influence of society, which gradually molds us into men and women.

In all societies, the expectations placed on men and women differ, usually based on our different roles in reproduction, but often involving many details that are purely traditional. In our society today, we still have many remnants of these traditional expectations. Women are still expected to be more nurturant and less aggressive; men are still expected to be strong and to ignore the emotional side of life. But Jung felt these expectations meant that we had developed only half of our potential.

The anima is the female aspect present in the collective unconscious of men, and the animus is the male aspect present in the collective unconscious of women. Together, they are refered to as syzygy. The anima may be personified as a young girl, very spontaneous and intuitive, or as a witch, or as the earth mother. It is likely to be associated with deep emotionality and the force of life itself. The animus may be personified as a wise old man, a sorcerer, or often a number of males, and tends to be logical, often rationalistic, even argumentative.

The anima or animus is the archetype through which you communicate with the collective unconscious generally, and it is important to get into touch with it. It is also the archetype that is responsible for much of our love life: We are, as an ancient Greek myth suggests, always looking for our other half, the half that the Gods took from us, in members of the opposite sex. When we fall in love at first sight, then we have found someone that “fills” our anima or animus archetype particularly well!

Other archetypes

Jung said that there is no fixed number of archetypes which we could simply list and memorize. They overlap and easily melt into each other as needed, and their logic is not the usual kind. But here are some he mentions:

Besides mother, their are other family archetypes. Obviously, there is father, who is often symbolized by a guide or an authority figure. There is also the archetype family, which represents the idea of blood relationship and ties that run deeper than those based on conscious reasons.

There is also the child, represented in mythology and art by children, infants most especially, as well as other small creatures. The Christ child celebrated at Christmas is a manifestation of the child archetype, and represents the future, becoming, rebirth, and salvation. Curiously, Christmas falls during the winter solstice, which in northern primitive cultures also represents the future and rebirth. People used to light bonfires and perform ceremonies to encourage the sun’s return to them. The child archetype often blends with other archetypes to form the child-god, or the child-hero.

Many archetypes are story characters. The hero is one of the main ones. He is the mana personality and the defeater of evil dragons. Basically, he represents the ego — we do tend to identify with the hero of the story — and is often engaged in fighting the shadow, in the form of dragons and other monsters. The hero is, however, often dumb as a post. He is, after all, ignorant of the ways of the collective unconscious. Luke Skywalker, in the Star Wars films, is the perfect example of a hero.

The hero is often out to rescue the maiden. She represents purity, innocence, and, in all likelihood, naivete. In the beginning of the Star Wars story, Princess Leia is the maiden. But, as the story progresses, she becomes the anima, discovering the powers of the force — the collective unconscious — and becoming an equal partner with Luke, who turns out to be her brother.

The hero is guided by the wise old man. He is a form of the animus, and reveals to the hero the nature of the collective unconscious. In Star Wars, he is played by Obi Wan Kenobi and, later, Yoda. Notice that they teach Luke about the force and, as Luke matures, they die and become a part of him.

You might be curious as to the archetype represented by Darth Vader, the “dark father.” He is the shadow and the master of the dark side of the force. He also turns out to be Luke and Leia’s father. When he dies, he becomes one of the wise old men.

There is also an animal archetype, representing humanity’s relationships with the animal world. The hero’s faithful horse would be an example. Snakes are often symbolic of the animal archetype, and are thought to be particularly wise. Animals, after all, are more in touch with their natures than we are. Perhaps loyal little robots and reliable old spaceships — the Falcon– are also symbols of animal.

And there is the trickster, often represented by a clown or a magician. The trickster’s role is to hamper the hero’s progress and to generally make trouble. In Norse mythology, many of the gods’ adventures originate in some trick or another played on their majesties by the half-god Loki.

There are other archetypes that are a little more difficult to talk about. One is the original man, represented in western religion by Adam. Another is theGod archetype, representing our need to comprehend the universe, to give a meaning to all that happens, to see it all as having some purpose and direction.

The hermaphrodite, both male and female, represents the union of opposites, an important idea in Jung’s theory. In some religious art, Jesus is presented as a rather feminine man. Likewise, in China, the character Kuan Yin began as a male saint (the bodhisattva Avalokiteshwara), but was portrayed in such a feminine manner that he is more often thought of as the female goddess of compassion!

The most important archetype of all is the self. The self is the ultimate unity of the personality and issymbolized by the circle, the cross, and the mandala figures that Jung was fond of painting. A mandala is a drawing that is used in meditation because it tends to draw your focus back to the center, and it can be as simple as a geometric figure or as complicated as a stained glass window. The personifications that best represent self are Christ and Buddha, two people who many believe achieved perfection. But Jung felt that perfection of the personality is only truly achieved in death.

The dynamics of the psyche

So much for the content of the psyche. Now let’s turn to the principles of its operation. Jung gives us three principles, beginning with the principle of opposites. Every wish immediately suggests its opposite. If I have a good thought, for example, I cannot help but have in me somewhere the opposite bad thought. In fact, it is a very basic point: In order to have a concept of good, you must have a concept of bad, just like you can’t have up without down or black without white.

This idea came home to me when I was about eleven. I occasionally tried to help poor innocent woodland creatures who had been hurt in some way — often, I’m afraid, killing them in the process. Once I tried to nurse a baby robin back to health. But when I picked it up, I was so struck by how light it was that the thought came to me that I could easily crush it in my hand. Mind you, I didn’t like the idea, but it was undeniably there.

According to Jung, it is the opposition that creates the power (or libido) of the psyche. It is like the two poles of a battery, or the splitting of an atom. It is the contrast that gives energy, so that a strong contrast gives strong energy, and a weak contrast gives weak energy.

The second principle is the principle of equivalence. The energy created from the opposition is “given” to both sides equally. So, when I held that baby bird in my hand, there was energy to go ahead and try to help it. But there is an equal amount of energy to go ahead and crush it. I tried to help the bird, so that energy went into the various behaviors involved in helping it. But what happens to the other energy?

Well, that depends on your attitude towards the wish that you didn’t fulfill. If you acknowledge it, face it, keep it available to the conscious mind, then the energy goes towards a general improvement of your psyche. You grow, in other words.

But if you pretend that you never had that evil wish, if you deny and suppress it, the energy will go towards the development of a complex. A complex is a pattern of suppressed thoughts and feelings that cluster — constellate — around a theme provided by some archetype. If you deny ever having thought about crushing the little bird, you might put that idea into the form offered by the shadow (your “dark side”). Or if a man denies his emotional side, his emotionality might find its way into the anima archetype. And so on.

Here’s where the problem comes: If you pretend all your life that you are only good, that you don’t even have the capacity to lie and cheat and steal and kill, then all the times when you do good, that other side of you goes into a complex around the shadow. That complex will begin to develop a life of its own, and it will haunt you. You might find yourself having nightmares in which you go around stomping on little baby birds!

If it goes on long enough, the complex may take over, may “possess” you, and you might wind up with a multiple personality. In the movie The Three Faces of Eve, Joanne Woodward portrayed a meek, mild woman who eventually discovered that she went out and partied like crazy on Saturday nights. She didn’t smoke, but found cigarettes in her purse, didn’t drink, but woke up with hangovers, didn’t fool around, but found herself in sexy outfits. Although multiple personality is rare, it does tend to involve these kinds of black-and-white extremes.

The final principle is the principle of entropy. This is the tendency for oppositions to come together, and so for energy to decrease, over a person’s lifetime. Jung borrowed the idea from physics, where entropy refers to the tendency of all physical systems to “run down,” that is, for all energy to become evenly distributed. If you have, for example, a heat source in one corner of the room, the whole room will eventually be heated.

When we are young, the opposites will tend to be extreme, and so we tend to have lots of energy. For example, adolescents tend to exaggerate male-female differences, with boys trying hard to be macho and girls trying equally hard to be feminine. And so their sexual activity is invested with great amounts of energy! Plus, adolescents often swing from one extreme to another, being wild and crazy one minute and finding religion the next.

As we get older, most of us come to be more comfortable with our different facets. We are a bit less naively idealistic and recognize that we are all mixtures of good and bad. We are less threatened by the opposite sex within us and become more androgynous. Even physically, in old age, men and women become more alike. This process of rising above our opposites, of seeing both sides of who we are, is called transcendence.

The self

The goal of life is to realize the self. The self is an archetype that represents the transcendence of all opposites, so that every aspect of your personality is expressed equally. You are then neither and both male and female, neither and both ego and shadow, neither and both good and bad, neither and both conscious and unconscious, neither and both an individual and the whole of creation. And yet, with no oppositions, there is no energy, and you cease to act. Of course, you no longer need to act.

To keep it from getting too mystical, think of it as a new center, a more balanced position, for your psyche. When you are young, you focus on the ego and worry about the trivialities of the persona. When you are older (assuming you have been developing as you should), you focus a little deeper, on the self, and become closer to all people, all life, even the universe itself. The self-realized person is actually less selfish.


Personality theorists have argued for many years about whether psychological processes function in terms of mechanism or teleology. Mechanism is the idea that things work in through cause and effect: One thing leads to another which leads to another, and so on, so that the past determines the present. Teleology is the idea that we are lead on by our ideas about a future state, by things like purposes, meanings, values, and so on. Mechanism is linked with determinism and with the natural sciences. Teleology is linked with free will and has become rather rare. It is still common among moral, legal, and religious philosophers, and, of course, among personality theorists.

Among the people discussed in this book, Freudians and behaviorists tend to be mechanists, while the neo-Freudians, humanists, and existentialists tend to be teleologists. Jung believes that both play a part. But he adds a third alternative called synchronicity.

Synchronicity is the occurrence of two events that are not linked causally, nor linked teleologically, yet are meaningfully related. Once, a client was describing a dream involving a scarab beetle when, at that very instant, a very similar beetle flew into the window. Often, people dream about something, like the death of a loved one, and find the next morning that their loved one did, in fact, die at about that time. Sometimes people pick up he phone to call a friend, only to find that their friend is already on the line. Most psychologists would call these things coincidences, or try to show how they are more likely to occur than we think. Jung believed the were indications of how we are connected, with our fellow humans and with nature in general, through the collective unconscious.

Jung was never clear about his own religious beliefs. But this unusual idea of synchronicity is easily explained by the Hindu view of reality. In the Hindu view, our individual egos are like islands in a sea: We look out at the world and each other and think we are separate entities. What we don’t see is that we are connected to each other by means of the ocean floor beneath the waters.

The outer world is called maya, meaning illusion, and is thought of as God’s dream or God’s dance. That is, God creates it, but it has no reality of its own. Our individual egos they call jivatman, which means individual souls. But they, too, are something of an illusion. We are all actually extensions of the one and only Atman, or God, who allows bits of himself to forget his identity, to become apparently separate and independent, to become us. But we never truly are separate. When we die, we wake up and realize who we were from the beginning: God.

When we dream or meditate, we sink into our personal unconscious, coming closer and closer to our true selves, the collective unconscious. It is in states like this that we are especially open to “communications” from other egos. Synchronicity makes Jung’s theory one of the rare ones that is not only compatible with parapsychological phenomena, but actually tries to explain them!

Introversion and extroversion

Jung developed a personality typology that has become so popular that some people don’t realize he did anything else! It begins with the distinction between introversion and extroversion. Introverts are people who prefer their internal world of thoughts, feelings, fantasies, dreams, and so on, while extroverts prefer the external world of things and people and activities.

The words have become confused with ideas like shyness and sociability, partially because introverts tend to be shy and extroverts tend to be sociable. But Jung intended for them to refer more to whether you (“ego”) more often faced toward the persona and outer reality, or toward the collective unconscious and its archetypes. In that sense, the introvert is somewhat more mature than the extrovert. Our culture, of course, values the extrovert much more. And Jung warned that we all tend to value our own type most!

We now find the introvert-extravert dimension in several theories, notably Hans Eysenck’s, although often hidden under alternative names such as “sociability” and “surgency.”

The functions

Whether we are introverts or extroverts, we need to deal with the world, inner and outer. And each of us has our preferred ways of dealing with it, ways we are comfortable with and good at. Jung suggests there are four basic ways, or functions:

The first is sensing. Sensing means what it says: getting information by means of the senses. A sensing person is good at looking and listening and generally getting to know the world. Jung called this one of the irrational functions, meaning that it involved perception rather than judging of information.

The second is thinking. Thinking means evaluating information or ideas rationally, logically. Jung called this a rational function, meaning that it involves decision making or judging, rather than simple intake of information.

The third is intuiting. Intuiting is a kind of perception that works outside of the usual conscious processes. It is irrational or perceptual, like sensing, but comes from the complex integration of large amounts of information, rather than simple seeing or hearing. Jung said it was like seeing around corners.

The fourth is feeling. Feeling, like thinking, is a matter of evaluating information, this time by weighing one’s overall, emotional response. Jung calls it rational, obviously not in the usual sense of the word.

We all have these functions. We just have them in different proportions, you might say. Each of us has a superior function, which we prefer and which is best developed in us, a secondary function, which we are aware of and use in support of our superior function, a tertiary function, which is only slightly less developed but not terribly conscious, and an inferior function, which is poorly developed and so unconscious that we might deny its existence in ourselves.

Most of us develop only one or two of the functions, but our goal should be to develop all four. Once again, Jung sees the transcendence of opposites as the ideal.


Katharine Briggs and her daughter Isabel Briggs Myers found Jung’s types and functions so revealing of people’s personalities that they decided to develop a paper-and-pencil test. It came to be called the Myers-Briggs Type Indicator, and is one of the most popular, and most studied, tests around.

On the basis of your answers on about 125 questions, you are placed in one of sixteen types, with the understanding that some people might find themselves somewhere between two or three types. What type you are says quite a bit about you — your likes and dislikes, your likely career choices, your compatibility with others, and so on. People tend to like it quite a bit. It has the unusual quality among personality tests of not being too judgmental: None of the types is terribly negative, nor are any overly positive. Rather than assessing how “crazy” you are, the “Myers-Briggs” simply opens up your personality for exploration.

The test has four scales. Extroversion – Introversion (E-I) is the most important. Test researchers have found that about 75 % of the population is extroverted.

The next one is Sensing – Intuiting (S-N), with about 75 % of the population sensing.

The next is Thinking – Feeling (T-F). Although these are distributed evenly through the population, researchers have found that two-thirds of men are thinkers, while two-thirds of women are feelers. This might seem like stereotyping, but keep in mind that feeling and thinking are both valued equally by Jungians, and that one-third of men are feelers and one-third of women are thinkers. Note, though, that society does value thinking and feeling differently, and that feeling men and thinking women often have difficulties dealing with people’s stereotyped expectations.

The last is Judging – Perceiving (J-P), not one of Jung’s original dimensions. Myers and Briggs included this one in order to help determine which of a person’s functions is superior. Generally, judging people are more careful, perhaps inhibited, in their lives. Perceiving people tend to be more spontaneous, sometimes careless. If you are an extrovert and a “J,” you are a thinker or feeler, whichever is stronger. Extroverted and “P” means you are a senser or intuiter. On the other hand, an introvert with a high “J” score will be a senser or intuiter, while an introvert with a high “P” score will be a thinker or feeler. J and P are equally distributed in the population.

Each type is identified by four letters, such as ENFJ. These have proven so popular, you can even find them on people’s license plates!

ENFJ (Extroverted feeling with intuiting): These people are easy speakers. They tend to idealize their friends. They make good parents, but have a tendency to allow themselves to be used. They make good therapists, teachers, executives, and salespeople.

ENFP (Extroverted intuiting with feeling): These people love novelty and surprises. They are big on emotions and expression. They are susceptible to muscle tension and tend to be hyperalert. they tend to feel self-conscious. They are good at sales, advertising, politics, and acting.

ENTJ (Extroverted thinking with intuiting): In charge at home, they expect a lot from spouses and kids. They like organization and structure and tend to make good executives and administrators.

ENTP (Extroverted intuiting with thinking): These are lively people, not humdrum or orderly. As mates, they are a little dangerous, especially economically. They are good at analysis and make good entrepreneurs. They do tend to play at oneupmanship.

ESFJ (Extroverted feeling with sensing): These people like harmony. They tend to have strong shoulds and should-nots. They may be dependent, first on parents and later on spouses. They wear their hearts on their sleeves and excel in service occupations involving personal contact.

ESFP (Extroverted sensing with feeling): Very generous and impulsive, they have a low tolerance for anxiety. They make good performers, they like public relations, and they love the phone. They should avoid scholarly pursuits, especially science.

ESTJ (Extroverted thinking with sensing): These are responsible mates and parents and are loyal to the workplace. They are realistic, down-to-earth, orderly, and love tradition. They often find themselves joining civic clubs!

ESTP (Extroverted sensing with thinking): These are action-oriented people, often sophisticated, sometimes ruthless — our “James Bonds.” As mates, they are exciting and charming, but they have trouble with commitment. They make good promoters, entrepreneurs, and con artists.

INFJ (Introverted intuiting with feeling): These are serious students and workers who really want to contribute. They are private and easily hurt. They make good spouses, but tend to be physically reserved. People often think they are psychic. They make good therapists, general practitioners, ministers, and so on.

INFP (Introverted feeling with intuiting): These people are idealistic, self-sacrificing, and somewhat cool or reserved. They are very family and home oriented, but don’t relax well. You find them in psychology, architecture, and religion, but never in business.

INTJ (Introverted intuiting with thinking): These are the most independent of all types. They love logic and ideas and are drawn to scientific research. They can be rather single-minded, though.

INTP (Introverted thinking with intuiting): Faithful, preoccupied, and forgetful, these are the bookworms. They tend to be very precise in their use of language. They are good at logic and math and make good philosophers and theoretical scientists, but not writers or salespeople.

ISFJ (Introverted sensing with feeling): These people are service and work oriented. They may suffer from fatigue and tend to be attracted to troublemakers. They are good nurses, teachers, secretaries, general practitioners, librarians, middle managers, and housekeepers.

ISFP (Introverted feeling with sensing): They are shy and retiring, are not talkative, but like sensuous action. They like painting, drawing, sculpting, composing, dancing — the arts generally — and they like nature. They are not big on commitment.

ISTJ (Introverted sensing with thinking): These are dependable pillars of strength. They often try to reform their mates and other people. They make good bank examiners, auditors, accountants, tax examiners, supervisors in libraries and hospitals, business, home ec., and phys. ed. teachers, and boy or girl scouts!

ISTP (Introverted thinking with sensing): These people are action-oriented and fearless, and crave excitement. They are impulsive and dangerous to stop. They often like tools, instruments, and weapons, and often become technical experts. They are not interested in communications and are often incorrectly diagnosed as dyslexic or hyperactive. They tend to do badly in school.

Even without taking the test, you may very well recognize yourself in one or two of these types. Or ask others — they may be more accurate!   But, if you like, you can take my Jungian personality test on the internet:  Just click here!


Quite a few people find that Jung has a great deal to say to them. They include writers, artists, musicians, film makers, theologians, clergy of all denominations, students of mythology, and, of course, some psychologists. Examples that come to mind are the mythologist Joseph Campbell, the film maker George Lucas, and the science fiction author Ursula K. Le Guin. Anyone interested in creativity, spirituality, psychic phenomena, the universal, and so on will find in Jung a kindred spirit.

But scientists, including most psychologists, have a lot of trouble with Jung. Not only does he fully support the teleological view (as do most personality theorists), but he goes a step further and talks about the mystical interconnectedness of synchronicity. Not only does he postulate an unconscious, where things are not easily available to the empirical eye, but he postulates a collective unconscious that never has been and never will be conscious.

In fact, Jung takes an approach that is essentially the reverse of the mainstream’s reductionism: Jung begins with the highest levels — even spiritualism — and derives the lower levels of psychology and physiology from them.

Even psychologists who applaud his teleology and antireductionist position may not be comfortable with him. Like Freud, Jung tries to bring everything into his system. He has little room for chance, accident, or circumstances. Personality — and life in general — seems “over-explained” in Jung’s theory.

I have found that his theory sometimes attracts students who have difficulty dealing with reality. When the world, especially the social world, becomes too difficult, some people retreat into fantasy. Some, for example, become couch potatoes. But others turn to complex ideologies that pretend to explain everything. Some get involved in Gnostic or Tantric religions, the kind that present intricate rosters of angels and demons and heavens and hells, and endlessly discuss symbols. Some go to Jung. There is nothing intrinsically wrong with this; but for someone who is out of touch with reality, this is hardly going to help.

These criticisms do not cut the foundation out from under Jung’s theory. But they do suggest that some careful consideration is in order.

The positive things

On the plus side, there is the Myers-Briggs and other tests based on Jung’s types and functions. Because they do not place people on dimensions that run from “good” to “bad,” they are much less threatening. They encourage people to become more aware of themselves.

The archetypes, at first glance, might seem to be Jung’s strangest idea. And yet they have proven to be very useful in the analysis of myths, fairy tales, literature in general, artistic symbolism, and religious exposition. They apparently capture some of the basic “units” of our self-expression. Many people have suggested that there are only so many stories and characters in the world, and we just keep on rearranging the details.

This suggests that the archetypes actually do refer to some deep structures of the human mind. After all, from the physiological perspective, we come into his world with a certain structure: We see in a certain way, hear in a certain way, “process information” in a certain way, behave in a certain way, because our neurons and glands and muscles are structured in a certain way. At least one cognitive psychologist has suggested looking for the structures that correspond to Jung’s archetypes!

Finally, Jung has opened our eyes to the differences between child development and adult development. Children clearly emphasize differentiation — separating one thing from another — in their learning. “What’s this?” ” Why is it this way and not that?” “What kinds are there?” They actively seek diversity. And many people, psychologists included, have been so impressed by this that they have assumed that all learning is a matter of differentiation, of learning more and more “things.”

But Jung has pointed out that adults search more for integration, for the transcending of opposites. Adults search for the connections between things, how things fit together, how they interact, how they contribute to the whole. We want to make sense of it, find the meaning of it, the purpose of it all. Children unravel the world; adults try to knit it back together.


On the one hand, Jung is still attached to his Freudian roots. He emphasizes the unconscious even more than Freudians do. In fact, he might be seen as the logical extension of Freud’s tendency to put the causes of things into the past. Freud, too, talked about myths –Oedipus, for example — and how they impact on the modern psyche.

On the other hand, Jung has a lot in common with the neo-Freudians, humanists, and existentialists. He believes that we are meant to progress, to move in a positive direction, and not just to adapt, as the Freudians and behaviorists would have it. His idea of self-realization is clearly similar to self-actualization.

The balancing or transcending of opposites also has counterparts in other theories. Alfred Adler, Otto Rank, Andreas Angyal, David Bakan, Gardner Murphy, and Rollo May all make reference to balancing two opposing tendencies, one towards individual development and the other towards the development of compassion or social interest. Rollo May talks about the psyche being composed of many “daimons” (little gods) such as the desire for sex, or love, or power. All are positive in their place, but should any one take over the whole personality, we would have “daimonic possession,” or mental illness!

Finally, we owe to Jung the broadening of interpretation, whether of symptoms or dreams or free-associations. While Freud developed more-or-less rigid (specifically, sexual) interpretations, Jung allowed for a rather free-wheeling “mythological” interpretation, wherein anything could mean, well, anything. Existential analysis, in particular, has benefited from Jung’s ideas.


Most of Jung’s writings are contained in The Collected Works of Carl G. Jung. I have to warn you that most of his works are not easy going, but they are full of interesting things that make them worth the trouble.

If you are looking for something a little easier, you might try Analytic Psychology: Its Theory and Practice, which is a collection of lectures and is available in paperback. Or read Man and His Symbols, which is available in several editions ranging from large ones with many color pictures to an inexpensive paperback. If you want a smattering of Jung, try a collection of his writings, such as Modern Library’s The Basic Writings of C. C. Jung.

The best book I’ve ever read about Jung, however, is the autobiographical Memories, Dreams, Reflections, written with his student Aniela Jaffé. It makes a good introduction, assuming you’ve read something like the preceding chapter first. Read it here on PDF,%20Dreams,%20Reflections%20-%20Carl%20Jung.pdf

Carl Jung defined synchronicity as “The coincidence in time of two or more causally unrelated events which have the same meaning.” His implication is clear–certain events in the universe cluster together into meaningful patterns without recourse to the normal pushes and pulls of causality. These synchronicities therefore must transcend the normal laws of science, for they are the expressions of much deeper movements that originate in the ground of the universe and involve, in an inseparable way, both matter and meaning.The true story of synchronicity begins with the collaboration of two remarkable thinkers, the psychologist Carl Jung and the physicist Wolfgang Pauli. Their concept of synchronicity originated in a marriage between the approaches of physics and psychology. Jung writes, “In writing this paper I have, so to speak, made good a promise which for many years I lacked the courage to fulfill. The difficulties of the problem and its representation seemed to me too great…If I have now conquered my hesitation and at last come to grips with the theme it is chiefly because my experiences of the phenomenon of synchronicity have multiplied themselves over the decades”. “Meaningful coincidences are unthinkable as pure chance–the more they multiply and the greater and more exact the correspondence is…they can no longer be regarded as pure chance, but, for the lack of a causal explanation, have to be thought of as meaningful arrangements.
W. Pauli writes, “There must be something else. I think I know what is coming. I know it exactly. But I don’t tell it to others. They may think I am mad. So I am doing five dimensional theory of relativity although I don’t really believe in it. But I know what is coming. Perhaps I will tell you some time.”

Despite our appeal to a “scientific view of nature,” such events do occur, and while it is true that anyone of them can be dismissed as “coincidence” such an explanation makes little sense to the person who has experienced such a synchronicity.Indeed the whole point of such happenings is that they are meaningful and play a significant role in a person’s life. Synchronicities are the jokers in nature’s pack of cards for they refuse to play by the rules and offer a hint that, in our quest for certainty about the universe, we may have ignored some vital clues. Synchronicities challenge us to build a bridge with one foundation derived into the objectivity of hard science and the other into the subjectivity of personal values.

Synchronicities take the form of patterns that emerge by chance out of a general background of chance and contingency and hold a deep meaning for the person who experiences them. Often these coincidences occur at critical points in a person’s life and can be interpreted as containing the seeds of future growth. Synchronicities could, therefore, be said to involve the meaningful unfoldment of potential. Synchronicities are therefore often associated with periods of transformation; for example, births, deaths, falling in love, psychotherapy, intense creative work, and even a change of profession. It is as if this internal restructuring produces external resonance’s or as if a burst of “mental energy” is propagated outward into the physical world.

Such synchronicities begin within the outer world and then move inward as their meaning is revealed. Such synchronicities depend on detecting a deeper meaning to the patterns and clusterings of the phenomena around us. They may involve our becoming linked with the environment in a special way, anticipating events or sensing some underlying pattern to the world.While the conventional laws of physics do not heed human desires or the need for meaning–apples fall whether we will them to or not–synchronicities act as mirrors to the inner processes of mind and take the form of outer manifestations of interior transformations.

The many examples of coincidental movements of thought, feeling, and ideas between unconnected groups and across disciplines suggests that a deeper meaning lies beyond these coincidents and synchronicities.
Such curious events may not be so much the result of a “psychic link” or mental communication but rather indicate that a mutual process is unfolding out of the same ground and that this ground must therefore lie beyond the individual consciousness that is located in space and time. It is as if the formation of patterns within the unconscious mind is accompanied by physical patterns in the outer world. Synchronicity is therefore the expression of the potential or meaning contained within a certain point of existence. It acts as an intimation of the meaning that lies hidden within a particular life, relationship, or historical moment.

The special flavor of a synchronicity lies in its being, at one and the same time, a unique, individual event and the manifestation of universal order. Wrapped within the temporal moment, a synchronicity exhibits its transcendental nature. It is this relationship between the transcendent and the coincidental arrangement of mental and physical happenings that the synchronicity acquires its numinous meaning.
Synchronicities represent a bridge between matter and mind and the concept of causality is clearly not appropriate to the world of mental events. By probing causality to its limit, it has been discovered that “everything causes everything else” and that each event emerges out of an infinite web or network of causal relationships. Causality therefore remains an idealization that can never be put into absolute practice.

Neils Bohr, for example, stressed that quantum theory had revealed the essential indivisibility of nature while Heisenburg’s uncertainty principle indicated the extent to which an observer intervenes in the system he
observes. A contemporary physicist, John Wheeler, has expressed this new approach in particularly graphic terms: “We had this old idea, that there was a universe out there, and here is man, the observer, safely protected from the universe by a six-inch slab of plate glass. Now we learn from the quantum world that even to observe so minuscule an object as an electron we have to shatter the plate glass; we have to reach in there… So the old word observersimply has to be crossed off the books, and we must put in the new word participator. In this way we’ve come to realize that the universe is a participatory universe.

Quantum theory and relativity had a revolutionary effect upon this Newtonian approach, not only in transforming the formalism of physics but also changing the worldview that was associated with it. The worldview that we have all inherited from an outmoded physics still has a profound effect on our whole lives; it permeates our attitudes to society, government., and human relations and suggests that every adverse situation can be analyzed into an isolated “problem” with a corresponding solution or means of control. It is for such reasons that synchronicity can have such a profound effect on us, for it reaches beyond our intellectual defenses and shatters our faith in the tangibility of surfaces and the linear orders of time and nature.
While quantum theory has successfully challenged the exclusive nature of this (Newtonian) worldview, the loophole it offers is simply not enough to admit synchronicity. It is only when causality is pushed to the limit that it is discovered that the actual context in which everything that happens in our universe is in fact caused by everything else. Indeed the whole universe could be thought of as unfolding or expressing itself in its individual occurrences. It is within this global view that it becomes possible to accommodate synchronicities as meaningful events that emerge out of the heart of nature.

In building the bridge between mind and matter, the notion of causality must be bypassed in favor of transformations and unfoldings. Causality and synchronicity are not contradictory but are dual perceptions of the same underlying reality. In other words, synchronicities are manifestations, in mind and matter, of the unknown ground that underlies them both. In this way similar orders are found in both consciousness and in the structuring of matter. The parallelism between the objective and the subjective aspects of the universe do not so much arise through causal connections, or linear patterns in time, but out of underlying dynamics that are common to both. Synchronicities therefore introduce meaning and value, in an essential way, into nature. The meaningful patterns of the world, which transcend all our attempts to limit and encompass them, arise not so much through the mechanisms of external orders but through the unfolding of their own internal significance.

While science has an awesome power to predict and control, it is also clear that its essential fragmentation of nature is no longer able to address all the major problems that face the world today. Synchronicity, however, with its sensitivity to harmony and the indivisibility of consciousness, humanity, and nature at least opens up the possibility of a new approach. But again this does not mean making a choice to “adopt” synchronicity or to “replace” some of the approaches of science with those of synchronicity. Rather, by being perceptive to these issues it may be possible to move, in a creative way, in an entirely new direction…One step toward becoming more sensitive to the duality between these different worldviews is to begin to question the whole current order of science and to develop new ideas and theories that have a more holistic approach.

In the present century the ultimate level of nature appears to be that of space-time and the infinite energy of the quantum field. But there is no reason to suppose that the ground of reality lies there and that there may not be an uncountable number of yet more subtle levels to be discovered. Indeed both consciousness and matter may be discovered to evolve out of a common order where the processes of matter and the activity of information are two sides of one reality.

The real message of synchronicity, for the Western scientific viewpoint, is not to throw away all that is of value within the last five hundred years, but to be sensitive to new perspectives and to allow the mind its full creative potential. In this way it becomes possible to retain a subjective experience of nature and a sense of the meaning and interconnectedness of things without needing to reject the scientific approach. Synchronicity will appear very naturally to a mind that is constantly sensitive to change, for it reveals the overall patterns of nature of mind and provides a context in which events have their meaning.

Synchronicity has gradually been enfolded into an entirely new dimension; in place of a causal deterministic world, in which mind and matter are two separate substances, appears a universe of infinite subtlety that is much closer to a creative living organism than to a machine. Reality, in this way, is pictured as a limitless series of levels which extend to deeper and deeper subtleties and out of which the particular, explicate order of nature and the order of consciousness and life emerge. Synchronicities can therefore be thought of as an expression of this underlying movement, for they unfold as patterns of thoughts and arrangements of material processes which have a meaningful conjunction when taken together. Paradoxically,the nothingness of the ground state, out of which the universe is sustained, is both a vacuum and a plenum. It is a vacuum because, as in the everyday idea of empty space, matter is able to move through it without interruption. But it is also a plenum because it is infinitely full of energy. Indeed, the observable material universe is nothing more that the minor fluctuations upon this vast sea of energy. And, it should not be forgotten, just as this infinite energy is used in the generation of matter, so it is also available to mind, through the deeper ground of its source.

Why should synchronicity be considered as some isolated coincidence of mind and matter when the one underlying source is constantly giving birth to the universe at every eternal moment? An answer to these questions is given in the final chapter, where it is suggested that a fragmentation in the way the mind has come to perceive the orders of time, and the growth of the self with all its attachments, has blinded our perceptions to the basic creativity in the universe. While the source of all reality is an unconditional creativityit does appear thathuman society, and the individual within it, often operate in a fairly mechanical way so that they respond to new situations from relatively fixed positions and in uncreative ways. In other words, they appear to be trapped in structures and forms of their own making, such as the beliefs, goals, and values that have become so rigid that they are unable to move in the flexible and subtle ways that characterize the general order of the universe. Is it possible therefore for the creative source to permeate the life of the individual? By no longer sustaining the mechanical order of time and attachment can the division between mind and body, individual and society, and society and nature be healed and the whole order of consciousness transformed in a creative way? Is it possible that the balance of life on this planet may be restored and a deeper sense of meaning function within the individual and society?

Within each part is enfolded the whole, so that each element becomes a microcosm of the macrocosm. In this sense, the individual truly stands as an image of a wider reality, with all its complex orders… However, as this self becomes more rigidly identified with set structures and its the sequential order of becoming, it believes itself to be the only and true source of all progress and creativity…In operating from its fixed forms and relatively limited order, the self assumes itself to be the origin and sustainer of all things… In this way the self has fragmented itself from the general field of consciousness and has become blocked from creativity so that a synchronicity now appears to be a rare and isolated incident, rather than one aspect of the general order of time and unfoldment.

Synchronicities, epiphanies,peak, and mystical experiences are all cases in which creativity breaks through the barriers of the self and allows awareness to flood through the whole domain of consciousness. It is the human mind operating, for a moment, in its true order and extending throughout society and nature, moving through orders of increasing subtlety, reaching past the source of mind and matter into creativity itself.
Synchronicity gives us an image of what such a transformation may be like, for within the operation of its meaningful coincidences, time has its end and creativity dissolves and transcends all structures and distinction. Synchronicity is therefore an intimation of a much greater transformation. An intimation of a more creative life in which the self takes its proper place within consciousness.

Synchronicities have opened a window onto a creative source of infinite potential, the well-spring of the universe itself. They have shown how mind and matter are not distinct, separate aspects of nature but arise in a deeper order of reality.Synchronicities suggest that we can renew our contact with that creative and unconditioned source which is the origin not only of ourselves but all of reality. By dying to the self and its mechanical, reactive responses to nature, it becomes possible to engage in an active transformation and gain access to unlimited ranges of energy. In this way, body and consciousness, individual and society, mind and matter may come to achieve their unlimited potential.

An activity of the Primer Group


Copyright 1997, 2006  C. George Boeree

Is Bartering the way forward?

March 22, 2013

We have been conditioned to believe that we have to rely upon banks to store and provide money for our needs yet the systems that exist now have only been available to the majority of people for little over 50 years.
Banks themselves and financiers (not Government I may add).

Just think about who (The Government) they borrow money from. Is there a country without debt? Look at this list taken from Wiki.
Rumor has it there will be a cashless society, maybe a stamp upon your person that determines how much you are allowed to spend? It is plain to see by this list below that no country actually has any real “Money” Has it ever been real?

Rank Country External debt[2]
US dollars
Date Per capita[3][4][5][6]
US dollars
% of GDP[7][8][9]
 European Union 16,080,000,000,000 30 June 2011 27,864 85
1  United States 16,506,210,900,000 5 Feb 2013 52,170 105
3  France 5,633,000,000,000 30 June 2011 74,619 182
4  Germany 5,624,000,000,000 30 June 2011 57,755 142
5  Japan 2,719,000,000,000 30 June 2011 19,148 45
8  Italy 2,460,000,000,000 30 June 2012 est. 36,841 108
6  Netherlands 2,655,489,600,000 30 June 2011 226,503 344
7  Spain 2,570,000,000,000 30 June 2011 18,260 84
9  Ireland 2,352,000,000,000 30 September 2011 26,820 108.2
10  Luxembourg[note 1] 2,146,000,000,000 30 June 2011 3,696,467 3,443
12  Belgium 1,399,000,000,000 30 June 2011 113,603 266
11  Australia 1,466,000,000,000 31 December 2012est. 52,596 95
13  Switzerland 1,346,000,000,000 30 June 2011 154,063 229
14  Canada 1,181,000,000,000 30 June 2011 est. 29,625 64
15  Sweden 1,016,000,000,000 30 June 2011 91,487 187
2  United Kingdom 9,836,000,000,000 30 June 2011 156,126 390
 Hong Kong 903,200,000,000 31 June 2011 est. 105,420 334
16  Austria 883,500,000,000 30 June 2011 90,128 200
17  China 710,700,000,000 31 December 2012 est. 396 8.7
18  Norway 644,500,000,000 30 June 2011 131,220 141
19  Denmark 626,900,000,000 30 June 2011 101,084 180
20  Greece 583,300,000,000 30 June 2011 47,636 174
22  Portugal 548,800,000,000 30 June 2011 47,835 223
24  Russia 455,200,000,000 31 December 2012 3,634 23
21  Finland 577,700,000,000 31 December 2011 68,960 155
25  Korea, South 436,900,000,000 31 December 2012est. 7,567 37
26  Brazil 405,300,000,000 31 December 2012est. 1,608 15
27  Turkey 331,400,000,000 31 December 2012est. 3,794 40
29  India 299,200,000,000 31 December 2012 237 21
28  Poland 310,200,000,000 31 December 2012est. 6,639 54
30  Mexico 217,700,000,000 31 December 2012est. 1,956 20
31  Indonesia 187,100,000,000 31 December 2012est. 837 28
38  Romania 125,900,000,000 31 December 2012est. 5,082 67
32  Hungary 170,000,000,000 31 December 2012est. 14,821 115
33  United Arab Emirates 158,900,000,000 31 December 2012est. 24,273 41
40  Iceland[10][11] 116,053,000,000 2008 362,942 999
35  Argentina 130,200,000,000 30 September 2012est. 3,176 27
39  Ukraine 124,900,000,000 31 December 2012est. 2,144 71
45  Chile 102,100,000,000 31 December 2012est. 5,867 38
43  Kazakhstan 105,500,000,000 31 December 2012est. 6,060 68
44  Israel 104,200,000,000 31 December 2012est. 12,070 42
48  Czech Republic 90,180,000,000 2012 est. 8,260 45
36  Saudi Arabia 127,400,000,000 31 December 2012est. 3,176 19
41  Thailand 115,600,000,000 30 September 2011est. 1,292 26
57  South Africa 47,560,000,000 31 December 2012est. 1,613 23
46  Malaysia 95,550,000,000 31 December 2012est. 2,570 31
34  Qatar 137,000,000,000 31 December 2012est. 41,988 55
51  Philippines 68,390,000,000 30 December 2012est. 636 32
52  Croatia 64,250,000,000 31 December 2012est. 13,519 99
50  Slovakia 72,940,000,000 30 November 2011est. 10,926 68
49  Colombia 73,410,000,000 31 December 2012est. 1,269 20
55  Pakistan 55,980,000,000 31 December 2012est. 343 33
69  Kuwait 28,210,000,000 31 December 2012est. 15,754 43
53  Venezuela 63,740,000,000 31 December 2012est. 1,906 19
23  Iraq 50,268,000,000 31 December 2012est. 1,641 64
54  Slovenia 61,230,000,000 30 June 2011 25,555 47.6
58  Bulgaria 43,240,000,000 31 December 2012est. 6,261 90
63  Latvia 35,340,000,000 31 December 2012 18,527 146
60  Sudan 39,700,000,000 31 December 2012est. 946 55
65  Lebanon 32,640,000,000 31 December 2012est. 8,815 88
59  Vietnam 41,850,000,000 31 December 2012est. 379 32
61  Peru 38,910,000,000 31 December 2012est. 1,126 22
42  Cyprus 106,500,000,000 31 December 2011est. 37,812 129
67  Lithuania 31,370,000,000 31 December 2012 9,995 80
66  Serbia 32,600,000,000 31 December 2012est. 4,178 80
64  Egypt 34,880,000,000 31 December 2012est. 391 14
151  Belarus 1,067,000,000 31 December 2012est. 2,629 45
62  Bangladesh 36,210,000,000 31 December 2012est. 149 23
68  Morocco 29,420,000,000 31 December 2012est. 712 22
72  Singapore 24,640,000,000 31 December 2012est. 4,194 10
70  Estonia 25,920,000,000 31 December 2012 15,405 98
75  Cuba 22,360,000,000 31 December 2012est. 1,780 34
73  Tunisia 24,490,000,000 31 December 2012est. 1,779 42
77  Angola 19,650,000,000 31 December 2012est. 944 21
74  Sri Lanka 22,820,000,000 31 December 2012est. 881 36
81  Guatemala 16,170,000,000 31 December 2012est. 1,216 42
80  Monaco[note 2] 16,500,000,000 31 June 2010 est. 471,428 240
76  Ecuador 20,030,000,000 31 December 2012est. 995 25
71  Bahrain 25,270,000,000 31 December 2012est. 13,261 65
83  Panama 13,130,000,000 31 December 2012est. 3,927 52
100  Congo, Democratic Republic of the 7,644,000,000 31 December 2012est. 197 122
87  Uruguay 11,610,000,000 31 December 2012est. 3,989 33
79  Dominican Republic 16,580,000,000 31 December 2012est. 1,162 25
95  Iran 9,452,000,000 31 December 2012est. 170 4
82  Jamaica 14,600,000,000 31 December 2012est. 4,660 92
85  Korea, North 12,500,000,000 2001 est. 544 N/A
120  Cote d’Ivoire 4,742,000,000 31 December 2012est. 527 51
84  El Salvador 12,840,000,000 31 December 2012est. 1,953 53
91  Nigeria 10,100,000,000 31 December 2012est. 71 5
99  Georgia 8,200,000,000 31 December 2012 2,424 77
93  Oman 9,768,000,000 31 December 2012est. 2,962 16
86  Costa Rica 12,040,000,000 31 December 2012est. 1,874 24
96  Bosnia and Herzegovina 9,051,000,000 31 December 2012est. 2,052 48
94  Kenya 9,526,000,000 31 December 2012est. 200 25
97  Syria 8,818,000,000 31 December 2012est. 373 13
102  Zimbabwe 6,975,000,000 31 December 2012est. 609 103
89  Tanzania 11,180,000,000 31 December 2012est. 183 33
104  Yemen 6,726,000,000 31 December 2012est. 293 23
109  Burma 5,448,000,000 31 December 2012est. 117 17
88  Ghana 11,230,000,000 31 December 2012est. 274 21
115  Libya 5,054,000,000 31 December 2012est. 972 9
56  Malta 48,790,000,000 30 June 2011 14,233 72
108  Laos 5,599,000,000 31 December 2012est. 900 91
98  Jordan 8,345,000,000 31 December 2012est. 903 20
103  Republic of Macedonia 6,740,000,000 31 December 2012est. 2,668 60
105  Armenia 6,435,000,000 31 December 2012 1,584 56
130  Mauritius 2,942,000,000 31 December 2012est. 3,937 52
168  Turkmenistan 429,100,000 31 December 2012est. 978 25
101  Congo, Republic of the 7,644,000,000 31 December 2012est. 1,722 155
117  Mozambique 4,880,000,000 31 December 2012est. 231 50
113  Moldova 5,167,000,000 31 December 2012est. 1,296 79
127  Nepal 3,774,000,000 31 December 2011 161 35
114  Cambodia 5,071,000,000 31 December 2012est. 304 37
119  Trinidad and Tobago 4,780,000,000 31 December 2012est. 3,502 21
92  Ethiopia 9,956,000,000 31 December 2012est. 51 14
90  Uzbekistan 10,460,000,000 31 December 2012est. 150 11
122  Algeria 4,344,000,000 31 December 2012est. 115 3
112  Nicaragua 5,228,000,000 31 December 2012est. 693 62
125  Senegal 4,117,000,000 31 December 2012est. 296 30
128  Kyrgyzstan 3,666,000,000 31 December 2012 699 81
116  Honduras 4,884,000,000 31 December 2012est. 465 23
110  Zambia 5,445,000,000 31 December 2012est. 264 22
129  Cameroon 3,343,000,000 31 December 2012est. 164 15
126  Azerbaijan 4,042,000,000 31 December 2012est. 8,513 6
135  Guinea 2,652,000,000 31 December 2012est. 305 68
130  Somalia 2,942,000,000 31 December 2010est. 386 N/A
136  Madagascar 2,631,000,000 31 December 2012est. 140 36
154  Benin 953,500,000 31 December 2012est. 308 43
124  Uganda 4,126,000,000 31 December 2012est. 85 17
107  Bolivia 5,604,000,000 31 December 2012est. 275 15
111  Albania 5,281,000,000 31 December 2012 882 23
134  Mali 2,725,000,000 31 December 2012 254 88
144  Afghanistan 1,280,000,000 FY10/11 92 22
106  Paraguay 5,714,000,000 31 December 2012est. 382 13
133  Gabon 2,758,000,000 31 December 2012est. 1,587 18
123  Namibia 4,204,000,000 31 December 2012est. 1,131 20
139  Botswana 1,968,000,000 31 December 2012est. 1,208 16
143  Niger 1,451,000,000 31 December 2012est. 178 79
137  Burkina Faso 2,442,000,000 31 December 2012est. 136 23
132  Tajikistan 2,771,000,000 31 December 2012est. 262 35
138  Mongolia 2,070,000,000 31 December 2011 686 41
140  Chad 1,749,000,000 31 December 2012est. 160 21
156  Sierra Leone 827,600,000 31 December 2012est. 340 61
118  Papua New Guinea 4,860,000,000 31 December 2012est. 238 16
142  Seychelles 1,453,000,000 31 December 2012est. 15,614 147
148  Malawi 1,214,000,000 31 December 2012est. 77 24
176  Burundi 231,700,000 31 December 2012 167 202
166  Central African Republic 469,500,000 31 December 2012est. 270 68
 West Bank 1,040,000,000 2010 est. 414 N/A
141  Belize 1,457,000,000 31 December 2012est. 3,079 75
152  Eritrea 1,026,000,000 31 December 2012est. 195 58
153  Maldives 1,015,000,000 2011 est. 2,947 50
150  Guinea-Bissau 1,095,000,000 31 December 2010est. 722 259
145  Bhutan 1,275,000,000 2011 1,193 64
147  Equatorial Guinea 1,232,000,000 31 December 2012est. 634 6
146  Guyana 1,234,000,000 31 December 2010 1,049 42
121  Barbados 4,490,000,000 2010 est. 2,456 22
149  Montenegro 1,200,000,000 2011 est. 939 24
160  Lesotho 715,400,000 31 December 2012est. 255 30
161  Gambia, The 545,800,000 31 December 2012est. 306 50
163  Suriname 504,300,000 2005 est. 1,011 28
159  Swaziland 737,300,000 31 December 2012est. 428 14
174  Saint Vincent and the Grenadines 252,200,000 31 December 2012est. 4,477 85
 Aruba 478,600,000 2005 est. 4,935 21
157  Djibouti 802,900,000 31 December 2012est. 573 56
167  Antigua and Barbuda 458,000,000 June 2010 4,388 36
155  Haiti 854,700,000 31 December 2012est. 36 5
162  Grenada 538,000,000 2010 est. 3,402 74
78  Bahamas, The 16,680,000,000 31 December 2012est. 1,067 6
158  Cape Verde 741,300,000 31 December 2012est. 714 52
170  Sao Tome and Principe 316,600,000 31 December 2012est. 2,193 349
177  Saint Kitts and Nevis 189,100,000 31 December 2012est. 6,408 79
165  Saint Lucia 471,400,000 31 December 2012est. 1,586 32
169  Liberia 400,300,000 31 December 2012[12] 65 22
47  New Zealand 90,230,000,000 31 December 2012est. 52,300 126
164  Comoros 485,400,000 31 December 2010est. 430 115
173  Dominica 253,800,000 31 December 2012est. 3,000 75
175  Samoa 235,500,000 31 December 2009est. 968 47
178  Solomon Islands 166,000,000 2004 355 44
 Bermuda 160,000,000 FY99/00 2,575 5
179  Cook Islands 141,000,000 1996 est. 7,756 N/A
172  Fiji 268,000,000 31 December 2012est. 150 5
181  Marshall Islands 87,000,000 2008 est. 1,377 54
171  Vanuatu 307,700,000 31 December 2012est. 389 22
180  Tonga 118,600,000 31 December 2012est. 799 33
 New Caledonia 79,000,000 1998 est. 385 3
 Cayman Islands 79,000,000 1998 est. 2,078 7
 Faroe Islands 888,800,000 2010 N/A N/A
182  Micronesia, Federated States of 60,800,000 FY05 est. 556 25
 Greenland 36,400,000 2010 1,035 5
 British Virgin Islands 0 2012 N/A N/A
183  Nauru 33,300,000 2004 est. N/A N/A
184  Kiribati 10,000,000 1999 est. 120 14
 Montserrat 8,900,000 1997 N/A N/A
 Anguilla 8,800,000 1998 N/A N/A
 Wallis and Futuna 3,670,000 2004 N/A N/A
185  Niue 418,000 2002 est. N/A N/A
 Macau 0 2010 0 0
37  Taiwan 127,400,000,000 31 December 2012est. 0 0
186  Liechtenstein 0 2011 0 0
186  Brunei 0 2005 0 0
186  Palau

It may look like there is actually some special entity that provides cash resources to the world, in fact it is an illusion based on the continual swapping or bartering that goes on amongst countries and the actual paper money is just a note of credit. Even gold precious as it is regarded is actually worthless. Looks nice but you can’t eat it nor use it for any useful purpose other than adornment or in specialized industrial or medical uses.

It is no surprise therefore that Corporations have been buying land and producing GMO crops and animals. This is the only true form of wealth. Most of the land is taken by the local aristocracy any how. They gained this precious commodity via theft or war from the indigenous peoples of the lands. (You the person are indigenous no matter what your race if you are born in a particular land.)

It is the populace that uses creativity and skill to make the things we need or want not the financiers . In an other world will would be able to co operate to produce a pleasant life for all as long as we are collectively willing to lose the more brutish aspects of our systems. That is the main sticking point, with regards to progressing, as a total race of humans.

Bartering is something that can be done in local communities and extended out.

Bartering is growing in popularity today with consumers and businesses realizing that it’s a great way to budget and a creative way to lower expenses. It certainly isn’t something new; bartering has been around for a very long time. It’s the way our ancestors conducted their daily business and how they survived.

If this isn’t something new to you, then you understand that bartering is an economical and clever way to save money. If you’re relatively new to bartering and you’d like to learn more, then that is the exact reason to keep reading.

Over the years I’ve learned that many people are unsure as to what exactly, barter means. If in conversation I mentioned the word “barter”, I seemed to get a look of confusion in return. If I mentioned the word “trade” then ah…yes, they knew exactly what I was talking about.

We’ve been bartering ever since we were children and may not even realize it. Remember trading lunches as a child? Unless one of your parents was a famous chef, we all did it. Trading alleys occurred about every other day, and how about the most famous trade deal of all, “If you don’t tell, I’ll give you something”.

Although we weren’t aware of this at the time, our parents bartered with us on a daily basis. You could have dessert, but only if you ate all your vegetables. If you did well on your test, you could get that new shiny red bike. Our children today do the same; only it’s gone from trading alleys, to trading those popular cards.

We didn’t really have a choice but to barter when we were children, we didn’t have the money to buy new things all the time. Children certainly have a way of figuring things out when they want something badly enough. So why does this stop when we become adults? We still have wants and needs but seem to set them aside or continue to spend money when we really don’t have to.

By educating ourselves on the right way to barter, we open ourselves up to many resources and possibilities. It’s a way of taking care of our needs and at the same time someone else’s without spending money. This is done simply by offering our professional services or items we no longer need, in return for what we do.

Everyone has a unique style and personality so as you continue to explore the world of bartering you will find the right way of doing it for yourself. The following chapters are some guidelines to help get you on your way to some successful trades. (

Bartering is something that can be done in local communities and extended out. Waste land around the community can be turned into productive food sources. Most of us are used to walking through public places such as parks, villages, towns etc and seeing flower beds and borders that the local authorities have put in place to improve the appearance of the area. These usually consist of either shrubs, shrubs combined with flowers or just annual flowering bedding plants. Every year the annual flowers are replaced with new ones to create another colourful display. Of course the effect is very nice, and few if any would complain at seeing such a bright and cheerful ‘public garden’, but what if there was an even better idea……… what if you were to replace a large amount of those flowers with vegetables and then encourage the local residents to simply help themselves to any they needed whenever they wanted to?

These systems are ancient methods of sustaining a community yet the basics are there to be adapted to modern methods. We will have to give up certain attitudes, such as considering ourselves to be less or more worthy than another. using brutal  means to get our own way and coercing others to adapt to our will. These things have led us into the waste land we now occupy.

Look at things with a fresh eye and a open heart a great future awaits if we throw away the illusions and delusions that condemn a great portion of humanity into misery and want.

To be continued:

March 20, 2013

Add your Thirty-five years after its launch, Voyager 1 appears to have travelled beyond the influence of the Sun and exited the heliosphere, according to a new study appearing online today.

The heliosphere is a region of space dominated by the Sun and its wind of energetic particles, and which is thought to be enclosed, bubble-like, in the surrounding interstellar medium of gas and dust that pervades the Milky Way galaxy.

On August 25, 2012, NASA’s Voyager 1 spacecraft measured drastic changes in radiation levels, more than 11 billion miles from the Sun. Anomalous cosmic rays, which are cosmic rays trapped in the outer heliosphere, all but vanished, dropping to less than 1 percent of previous amounts. At the same time, galactic cosmic rays – cosmic radiation from outside of the solar system – spiked to levels not seen since Voyager’s launch, with intensities as much as twice previous levels.

Read more: here… (optional)

Science & Space

Updated 1:51 p.m.

It was a threshold crossed in the deepest reaches of space: A spacecraft launched from Earth has now entered new and unexplored territory that may or may not be outside our solar system. A press release issued at 11:05 a.m. Wednesday morning by the American Geophysical Union noted that Voyager I had exited our solar system, sparking excitement in the scientific community.

But just a few hours later, the AGU stood down from its initial announcement that the 35-year-old craft had exited the solar system and instead clarified its location. The substance of the findings that precipitated the announcement remains the same, but the headline of the release has been changed, according to an e-mail the AGU sent out at 1:28 p.m.:

CORRECTED — Voyager 1 has entered a new region of space, sudden changes in cosmic rays indicate

NASA, which quickly denied the original report, sees…

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Scientists claims that the U.S. Navy hides that intelligent life is found in ocean.

March 19, 2013

Scientists claims that the U.S. Navy hides that intelligent life is found in ocean..

Pope Francis:Political Identities, Jesuit Allegiance

March 18, 2013

Pope Francis: His Jesuitical, Extraterrestrial, “False Prophet”, and Political Identities



Oh Jesuit, Oh Jesuit! But Jesus was not like this!”

Pope Francis: His Jesuitical, Extraterrestrial, “False Prophet”, and Political Identities

by Alfred Lambremont Webre, JD, MEd

VANCOUVER, BC – Already controversial within hours of his nomination to the Papacy, Argentine-born Pope Francis I has now been identified by informed hermeneutics researchers as the possible “Petrus Romanus” or “False Prophet” of the Book of Revelation.

March 13 is a significant date, both in Exopolitics and in the hermeneutical interpretation of Pope Francis !.

March 13, 2013, the date of Pope Francis I nomination, was the 16th anniversary of the Phoenix Light, a massive space craft that overflew Phoenix, AZ. on March 13, 1997. March 13, 1997 is a significant event in the Exopolitical community that follows the Extraterrestrial presence on Earth.

“Ironically, a major trial opened up in Buenos Aires on March 5, 2013 a week prior to Cardinal Bergoglio’s investiture as Pontiff. The ongoing trial in Buenos Aires is: ‘to consider the totality of crimes carried out under Operation Condor, a coordinated campaign by various US-backed Latin American dictatorships in the 1970s and 1980s to hunt down, torture and murder tens of thousands of opponents of those regimes.'”

The Jesuit Oath Exposed

“Go ye, then, into all the world and take possession of all lands in the name of the Pope. He who will not accept him as the Vicar of Jesus and his Vice-Regent on earth, let him be accursed and exterminated.”
Professor Arthur Noble

International Tribunal into Crimes of Church and State ( Arrest Warrant for Pope Francis I

A citizen’s tribunal of conscience, the International Tribunal into Crimes of Church and State ( has issued an arrest warrant against Pope Francis I for alleged crimes he committed in Argentina. An Jury concluded its case on January 30, 2013 for Pope Francis I predeccessor, Joseph Ratzinger (Pope Benedict XVI). “On February 4, 2013 a diplomatic note was issued to the Vatican Secretariat by a European government working with the Common Law Court, concerning its impending Arrest Warrant against one of the accused, Joseph Ratzinger (aka Pope Benedict). On February 11, 2013 Joseph Ratzinger resigned as Pope,” according to the ITCCS Secretariat.

 International Arrest Warrant issued against Pope Francis I, Jorge Mario Bergoglio, for Crimes against Humanity and Child TraffickingPetrus Romanus

Refering to the Prophecy of St. Malachy, one source states:“The Prophecy of the Popes (Latin: Prophetia Sancte Malachiae Archiepiscopi, de Summis Pontificibus) is a series of 112 short, cryptic phrases in Latin which purport to predict the Roman Catholic popes (along with a few antipopes), beginning with Pope Celestine II. The alleged prophecies were first published by Benedictine monk Arnold Wion in 1595. Wion attributes the prophecies to Saint Malachy, a 12th‑century Archbishop of Armagh, Ireland.

“Given the very accurate description of popes up to 1590 and lack of accuracy after that year, historians generally conclude that the alleged prophecies are a fabrication written shortly before they were published. The Roman Catholic Church also dismisses them as forgery.[1][2] The prophecies may have been created in an attempt to suggest that Cardinal Girolamo Simoncelli’s bid for the papacy in the second conclave of 1590 was divinely ordained.

“Proponents of the prophecies claim that Pope Benedict XVI corresponded to the pope described in the penultimate prophecy. The list ends with a pope identified as “Peter the Roman”, whose pontificate will allegedly bring the destruction of the city of Rome and usher in the beginning of the Apocalypse.”

 Chris Putnam, co author of the well-regarded hemeneutical book “Petrus Romanus: The Final Pope is Here” writes in Petrus Romanus Arrives on 3/13/2013 at 20:13 Hours! “That’s up to you decide. But the biblical prophecy alone points toward the papacy. Indeed this second beast is predicted to be viewed “like a lamb” and the accolades expressed on 3/13/2013 at 20:13 support that perception. This probably seems mean spirited to some but as protestants we feel well within our rights to assert that all claimants to Vicar “instead ”of Christ as false prophets. However, if the predictions of St. Francis of Assisi and St. Malachy are truly at their culmination, then the second beast, the one from the earth, who is called the “false prophet” (Rev. 16:13; 19:20; 20:10) or Petrus Romanus who will lead the world to worship the dragon [Anti-Christ], has arrived in Pope Francis but I am not a prophet… only time will tell.”  

The Vatican, Jesuits & Extraterrestrials

Pope Francis I, born Jorge Mario Bergoglio to Italian immigrants to Argentina  is the first Jesuit Pope, and was director of the Jesuit order in Argentina under the military dictatorship in Argentina.

Researcher Paola Harris has documented the active role of Jesuits in the Vatican’s search for Extraterrestrials, most recently through the agency of Jesuit Gabriel Funes, SJ, Director of the Vatican Observatory in Rome.

  May 13, 2008 Vatican ET Interview by Gabriel FunesOn  May 13, 2008, Father Gabriel Funes, a Jesuit priest who directs the Vatican’s observatory at Castel Gandolfo, near Rome declared that ”As an astronomer, I continue to believe that God is the creator of the Universe. The search for extraterrestrial life does not contradict belief in God.” He added that some aliens might even be innocent of the original sin. “How can we rule out that life may have developed elsewhere?” Funes said. “Just as we consider earthly creatures as ‘a brother,’ and ‘sister’. Why should we not talk about an ‘extraterrestrial brother’? It would still be part of creation.” When Funes calls the Extraterrestrial “our brother or sister”,  we are involved in some revolutionary thinking. That statement goes beyond saying that we are not alone in the Universe.

To make this statement even more important, the newspaper Il Osservatore Romano released the interview. The newspaper Il Osservatore Romano is the official mouthpiece of the Vatican. In the article, Funes stated “Even if we don’t currently have any proof, the hypothesis” of extraterrestrial life cannot be ruled out”. “Just as there are a plethora of creatures on Earth, there could be others, equally intelligent, created by God,” he said.

ETs & Monsignor Corrado Balducci

It is with this statement that he echoes the words of Monsignor Corrado Balducci, my friend and UFO researcher many years in the field. Balducci is known to us researchers as the “unofficial” voice of the Vatican. At many UfO Conferences in Italy , Monsignore Balducci, once Vatican Nuncio to Washington DC, often echoed Father Funes when he said in Public “ All is possible.” God created us to give praise to Him, as I imagine he created others species to do the same. How can God be glorified without a varied creation?
When I was living and working in Italy for the past fifteen years, I lived very close to the Vatican. I would dine often with Monsignor Corrado Balducci who was also an expert Demonologist, at his home near Via Anastasio II . He wanted to be the priest to open the door to this study of  Ufology and he told me that since no one has ever hindered him, it serves as a silent approval. I believe that now the approval is not so silent with the Vatican proclamation of Father Funes!

Balducci and I both would share information and often  I would ask him if he thought that there were aliens who were demons. He would tell me“ the devil does not need UFOs”. He believed that over the last 150 years, this phenomenon has appeared sequentially and with an increasing spreading and frequency rate.  He wanted to make it clear that Spiritualism or the paranormal and Ufology are two different types of manifestations.  He was very adamant that on evolutionary scale there is something between us and the angels and they could be ETS.  Essentially we were at the bottom of evolutionary the ladder because we know the difference between good and evil, and often choose evil.

It is obvious that in the Future, the Catholic Church and the Pope will have a difficult time incorporating this belief in official dogma. Maintaining official Catholic doctrine may be impossible in this disclosure process because it is all unmapped territory as yet.

Unlike Father Funes who says that humans are the only ones possibly with original sin and therefore Jesus did not need to die for the sins of others in the Cosmos, Monsignor Balducci in 2004 said that  Jesus did. He said “ Yes, of course. Jesus died for all beings in the cosmos. In the sacred Scriptures, He is called King of the Universe at least sixty -six times. Balducci adds “never underestimate the great mercy or compassion of God, whose grace and compassion surpasses all, and that means it relates to all of creation in all the cosmos .”

In his interview, Father Funes however, claims that original sin, which by Christian tradition occurred in the Garden of Eden when Adam and Eve ate the forbidden fruit of a particular tree, refers to the fallen state from which humans can be saved only by God’s grace. Asked about the difficult theological question, Father  Funes answered: “If other intelligent beings exist, it’s not certain that they need redemption.” They could “have remained in full friendship with their creator” without committing the original sin, he said. If not, extraterrestrials would benefit equally from the “incarnation,” in which Jesus Christ, the Son of God, assumed earthlings’ flesh, body and soul in order to redeem them, which Father  Funes called “a unique event that cannot be repeated”.

UFOs in Sacred Art

This is revolutionary considering that the Catholic Church has avoided the UFOS subject for centuries although UFOs are clearly depicted in Renaissance art. The blessed are usually followed by beams or balls of light in great works of art.


The Annunciation of St Emidus by Carlos Crivelli-1486

Extraterrestrials & the Vatican

Something has changed with the Vatican when – Pope Benedict XVI named a new director for the Vatican Observatory. Father José Gabriel Funes will succeed a controversial American, Father George Coyne. Father Funes, an Argentine Jesuit, is already a member of the Vatican Observatory team. The outgoing Father Coyne, also a Jesuit, has been director of the Observatory which includes the observatory on  Mt Graham ,Arizona for more than 25 years, and now steps down at the age of 73.

Last year Father Coyne drew worldwide attention for his public comments on the topics of evolution and the theory of intelligent design. In an August 2005 column for the London Tablet, the Jesuit astronomer criticizes arguments put forward by Cardinal Christopher Schönborn questioning the Darwinian theory of evolution. A few weeks later, speaking at a conference in Florida, Father Coyne said that “intelligent design isn’t science, even if it pretends to be.”

The Vatican Observatory

The Vatican Observatory was established by Pope Leo XIII in 1891 to advance astronomical knowledge and to demonstrate the Church’s support for the physical sciences.

 Originally it was located at Castel Gandolfo, near the Pope’s summer residence. In 1981, because of the smog that obscures viewing of the sky near Rome, the main observatory was moved to Arizona, and Father Funes was spending most of his time there. Now observatory scientists can get down to business and study all the scientific evidence on origins of life and the universe and not just try and force fit the  Catholic faith into the myth of evolution. “Intelligent Design” and the “Abrupt Appearance” will now be discussed along with evidences that show that life just hasn’t been on Earth very long.

The scientific community and the church have split more than four centuries ago in the outcome of Galileo’s persecution, who said that neither the Earth nor the Sun were situated in the center of the universe. In 1633, he was tried for heretic beliefs and forced to deny his theory.

“The church has somehow recognized its mistakes. Maybe it could have done it better, but now it’s time to heal those wounds and this can be done through calm dialogue and collaboration”, said Funes. The beginning of the reconciliation between church and science began in 1992 with Pope John Paul’s declaration saying that Galileo’s trial was a “tragic mutual incomprehension”.

Since then the Vatican Observatory has been frantically trying to close the gap between science and religion. Its meteorite collection is currently one of the largest on Earth. The observatory was opened in 1891 by Pope Leo XIII and is located in Castel Gandolfo. The team of cleric researchers often participates in studies held at the observatory at the University of Arizona. 

The Mt. Graham, AZ Vatican Observatory site holds a special place. It is the home of the southernmost extension of many species as well as being, simultaneously, the location of the northernmost extension of others. The Sonoran and Chihuahuan desert populations also meet in this vicinity. Thus it was critical to assess the impact of the observatory presence upon the species represented on the top of Mt. Graham, especially those listed as endangered or threatened.. There is another issue which has come to the fore more recently than the environmental issues. This is the issue of the religious significance of Mt. Graham to the Apache tribe, specifically those living on the San Carlos Reservation. 

The question is “are the Jesuits then looking for ET?” 

Two major  Vatican observatories, an avante guard  astronomer priest, we need only add that it is it’s OK to believe in aliens and we can see a revolutionary change in policy. But then Monsignor Balducci has been studying UFOS for Years. He has met most of the important American researchers, such as Steven Greer and Dr. John Mack, Whitely Strieber and  Dr. Richard Haines. He also had several meeting with Mexico’s own Jaime Maussan who saw him in Rome and filmed him in Washington DC when Balducci gave permission to all the Spanish world to embrace the extraterrestrial reality because it does not conflict with the Catholic religion. I accompanied him to Washington DC to Steven Basset’s X-Conference from Rome to receive a special award for courage.  In this timeline, Padre Balducci precedes Father Funes, Vatican astronomer who in reality verifies Balducci’s own claims.

UFOs fascinate Mosignore Balducci and he approaches the topic voluntarily even with strangers.He says”  We should believe contactees and witnesses who say they see UFOS because it is based on human testimony, as are our Gospels. Since a great deal of the Catholic faith is based on witness testimony, we must realize how important human testimony is. It would be a tragedy if we began to be suspicious of all people who report that they experienced something unusual like seeing crafts in the sky.

He adds, “What I understand, there are some very credible witnesses who have seen this phenomenon and have come forward. They are courageous and should not be dismissed. Many church fathers have addressed the extraterrestrial presence in early philosophical works. In fact, testimony is a form of communication of our faith. Imagine what could happen to individual and social life if the value of human testimony were diminished, an act which would logically cause the decrease and disappearance of our faith, which is essential for daily life! “

Balducci adds, “I think that we need to examine it, then formulate theological and Biblical considerations on the habitability of other planets. First of all, there is a clarification: We should exclude that angels use spaceships, because they are merely spiritual beings. They are wherever they want to be, and in the rare cases when they show themselves, they have no difficulty in assuming a visible form. We can say the very same thing about dead people. The Holy Virgin, in the very few cases when she seems to contact humans (very exceptional episodes and to be confirmed in their authenticity), continues to choose other very different ways to transmit to us her maternal affection, her urgencies, her maternal claims or her sweet reproaches. We need to separate these realities.”

I asked Monsignor Balducci how he reached these conclusions.

Balducci answered, ” My conclusions come from my research in parapsychology and demonology. There are human testimonies concerning the UFO phenomenon—in particular the abduction phenomenon—which are essential to historical truth and must  be considered seriously. These things cannot be attributed to the “devil.” He does not need UFOs. This has nothing to do with the Devil. These important UFO sightings by credible people must be taken into account because there are so many witnesses. It is as important as scientific research is!

“If we live in constant skepticism, we will destroy society and our dignity as human beings. We will believe no one. Catholicism, which is partially based on human testimony—primarily letters of followers of Jesus (Apologists), who explained the religious phenomena of Jesus and the resurrection and presented a certain truth. The church has based many of its doctrines on this human testimony.

“The Existence of  UFOs is not contrary to one’s faith or Catholic Church doctrine? The acronym UFO (Unidentified Flying Object), is used here in a wider sense to include the existence of living beings on other planets. The aim of my intervention and speaking out is to underline that something real must exist in the phenomena, and that this does not conflict at all with Christian religion, and is considered positive, even among theologians.

“First, Something real must exist. Secondly, I have made some theological considerations on the habitability of other planets. Thirdly, much  witness testimony favors it. Conclusion: Something real must exist. These ideas are mine, and I do not represent the Vatican.  However, I am told that the Holy Father Pope John Paul II is has seen me on Italian TV several times and follows my radio homilies. If there were some objection, I’m sure I would know. I have much research in this topic. I believe there to be no problem here.! I heard that Padre Pio said something of this nature. Don Andrea Beltrami (1870-1897), the Salesian Father and servant of God, prayed also for the possible inhabitants of other planets. Of the 16 booklets he wrote, one seems to deal with this topic.

“Second is the recently sanctified Padre Pio, who was beatified by Pope John Paul II on May 2, 1999, and canonized on June 16, 2002.  He was asked the following question: “Father, some claim that there are creatures of God on other planets, too.” Padre Pio replied, “What else? Do you think they don’t exist, and that God’s omnipotence is limited to this small planet Earth? What else? Do you think there are no other beings who love the Lord?”  Another time someone asked him, “Father Pio, I think the Earth is nothing, compared to other planets and stars.” His answer: “Exactly! Yes, and we Earthlings are nothing, too. The Lord certainly did not limit His glory to this small Earth. On other planets other beings exist who did not sin and fall as we did.”

In the May 13, 2008 interview done by the Vatican newspaper L’Osservatore Romano, Funes adds that such a notion “doesn’t contradict our faith” because aliens would still be God’s creatures. Ruling out the existence of aliens would be like “putting limits” on God’s creative freedom.”

So Both Monsignore Balducci and Father Funes are in agreement here. They know a phenomenon exists, and although we don’t know who these aliens are, it is possible that they are more evolved than Man is today.

Maybe we can learn from them.

Paola  Leopizzi Harris
July 20,  2008
Boulder Colorado.

Are Extraterrestrials “the dragon” identified in the Book of Revelation?

One hermeneutical interpretation would have “the dragon” of the Book of Revelations identified as “Extraterrestrial civilizations that the False Prophet (putatively Pope Francis I) promotes to humanity.  This role of a Jesuit Pope, promoting “Official ET Disclosure” along with other major institutions such as the United Nations and the major space-faring and extraterrestrial knowledgeable nations such as the United States, the United Kingdom, Russia, and China, would certainly fulfill one dystopian view of extraterrestrial “Disclosure”, that of a false flag extraterrestrial invasion such as was predicted by Dr. Wernher von Btraun on his death bed and related to Disclosure Project witness Dr. Carol Rosin.

dr carol rosin

Dr. Carol Rosin in the Disclosure Project. May 9, 2001


3-13-97/3-13-13 Extraterrestrial connection?

March 13 is a significant date, both in Exopolitics and in the hermeneutical interpretation of Pope Francis !.

March 13, 2013, the date of Pope Francis I nomination, was the 16th anniversary of the Phoenix Light, a massive space craft that overflew Phoenix, AZ. on March 13, 1997. March 13, 1997 is a significant event in the Exopolitical community that follows the Extraterrestrial presence on Earth.

If there is a meaningful, synchronistic relationship between the March 13, 1997 Phoenix Lights date and the March 13, 2013 Pope Francis I nomination date, then there may re a meaningful relationship between the Extraterrestrial civilization and/or human black budget faction piloting the space ships involved in the Phoenix Lights sightings and the nomination of Jesuit Pope Francis I.  As a Jesuit Pope, Francis could intentionally lead and “official disclosure” of either (1) an Extraterrestrial race behind the Phoenix Lights, which could be non-benevolent or benevolent, or (b) a False Flag “Extraterrestrial” operation by black budget human UFO craft, if in fact the Phoenix Lights were human ARVs (Alien Reproduction Vehicles).
Either way, Jesuit Pope Francis I would, under these scenarios fulfill the “False Prophet” role which leads humanity to “worship” the dragon, namely Extraterrestrial visitors or black budget false flag operation whose mission is to prop up the New World Order, including the Vatican.

Currently, the Phoenix Lights experts focus on the March 13 date without correlating this to the March 13, 2013 installation of Pope Francis I.

Lynne Kitei, MD, Phoenix Lights expert writes,

“Do you believe that the 16th anniversary of the historic & still unexplained March 13, 1997 AZ mass sighting was 3.13.13? To honor the witnesses, investigators and event, as well as to raise awareness of this enigmatic topic in a credible forum, I am hosting a special commemorative celebration TODAY at the Scottsdale Harkins Shea Cinema.”

On March 13, 2013 Extraterrestrial researcher Larry Lowewrites,

Phoenix Lights plus 16. Still no answers.

Wednesday, March 13, 2013 marks the 16th anniversary of one of the most enigmatic events in Arizona and UFO history, a state-wide sequence of observations and reports that has come to be known as the Phoenix Lights. This is a misnomer. Given the scope of the sightings reports and the nature of the real unknowns, the event would better be named the Arizona Objects.

More than a decade and a half later, the general public and the historical record is no closer to an understanding of the events of March 13, 1997 than the night the reports flooded over Arizona, despite any number of books, documentaries and radio shows on the subject.

And we are not a Post-it note closer to understanding what happened than when the Phoenix UFO Examiner reviewed the situation two years ago. Which is why the easiest way to write a piece worth reading on the events is to revise that article. Or I could just give you the link.

“This is because there has never been a full, formal investigation, properly funded, headed up by experienced researchers and staffed with an interdisciplinary team, tasked with determining the origin, method and motive for presenting to the populace of cities stretching from Henderson, Nevada to the Mexican border an apparent overflight of as many as 8 different very large, silent objects that seemed to defy both gravity and physics as we know it.” — Phoenix UFO Examiner

Mystery 360 – UFO’s over Phoenix
In the meantime, data is lost and so are the diligent private investigators who attempted to make sense of it all.

We must note the passing in the last year of Richard Motzer, MUFON field investigator and Michael Tanner, one of the principles at Village Labs, which served as the defacto center of inquiry into the reports. Both left behind significant amounts of personal data on the events, how, when and if any of that information will come to light is anyone’s guess.

For those of you who want to see a documentary version of the event unfold on the big screen, including remarks by Apollo 14 astronaut Edgar Mitchell, there will be the annual commemorative screening of witness Lynne Kitei and director Steve Lantz’s film, developed from her book, at 1 PM, Sunday, March 17 at the Scottsdale Harkins Shea 14 Cinema. After the screening there will be a talk and Q&A with Navajo Rangers Ret. Lt. Jon Dover and Sgt. Stanley Milford Jr. It is clear now that the origin history of the ancient native peoples of the southwest is part of the larger picture.

The reasoning behind that clarity was presented in a recent podcast by Paul Von Ward, who has assembled the grand unification of the ancient aliens meme. UFO researchers are increasingly realizing and speaking out on the notion that the UFO enigma is best understood as an unrealized aspect of the nature of consciousness itself. Von Ward was one of the first to make that connection but not the first.

“Defined by Jenny Randles in her 1983 book, UFO Reality, as “the sensation of being isolated, or transported from the real world into a different environmental framework…where reality is but slightly different, [as in] the fairytale land of Oz.” E.g., UFO witnesses commonly report that their neighborhood strangely lacked, during the sighting experience, the usual background sounds of barking dogs or other animal sounds. UFO investigators may note that there were no other witnesses to a daylight sighting in a populated area, or that no motor vehicles were seen on what is normally a busy city street. Randles adds: “There appears to be a zone of influence surrounding these close encounters. If you are inside of it, then you experience the episode in all its glory and as a total reality. If you are outside of it, then the UFO sighting might as well not have happened.

“The Oz factor certainly points to consciousness as the focal point of the UFO encounter…Subjective data that override objective reality could be internal [from our subconscious], external [e.g., from some other intelligent agency], or both…The encounter has a visionary component. You might interpret that as meaning it is all in the imagination. But it really means that there is a direct feed, if you like, from the source of the encounter to the consciousness of the witness…Some witnesses report a strange sensation prior to the encounter — a sort of mental tingling as if they are aware that something is about to happen. They just have to look up and see what is there, as if it had called to them silently…Then time seems to disappear and lose all meaning.” See MUFON UFO Journal, June 2004, pgs.18-19; also Reality Transformation.

A direct feed, from causative agency to consciousness of the witness, appears in cases of astro-alignment. E.g., witnesses may be sky watching, perhaps with binoculars or small telescope, and see a lighted object slowly approach the moon and then move precisely around the edge. Parallax would prevent other observers, even a short distance away, from seeing the same display. Witnesses get the impression the display was staged precisely for them. An isolated case of such astro-alignment could be coincidence but there are multiple instances. See CUFOS International UFO Reporter, October 2009.

– UFO Help

For those willing to take in a double-header, former British MOD UFO Desk manager Nick Pope will be speaking at Phoenix MUFON, 2 PM, Saturday, March 16 at University of Advancing Technology in Tempe, with a skywatch following in the evening. Pope will discuss the events at RAF Bentwaters and the deeper questions behind the UFO enigma.

Two years later, the basic questions remain unanswered — What did every one see? Why so few photographs taken? Why did the then-Governor mock the witnesses and then, a decade later, make the claim that he was a witness?

If it was a test of advanced, experimental terrestrial aerospace technology, why was it conducted in the 5th busiest airspace in the country at the time? If it was a test of advanced mass perception management technology what was the point, how much did it cost to develop and how is that technology being used?

What do we make of the reports that Luke Air Force base was closed down briefly at 9 PM while a large black triangular object made a short stop on the ramp and took off again, headed northwest? What do we make of the reports that Air Force operations rooms around the state were very concerned about the events unfolding in the skies over Arizona?

What do we make of the continuing and now increasing number of people coming forward over a decade later, to file a report on a cold, cold case for which there is no publicity value, most of which tend to match the kinds of reports delivered in the immediate aftermath of the evening?

What happened to the 650 odd observer’s names and contact information that was delivered to Village Labs by Councilwoman Frances Barwood? And what happened to the videotape of the overflight of a downtown hotel that was intercepted on the way to her office from the witness who took it?

How do we correlate other reports from around the nation in the days prior to and following the event of other similar large, silent black objects?

Who had the means, motive and opportunity to perpetrate a wave of reports of phenomenally large objects across an entire state on the occasion when the appearance of a comet would insure some percent of the population would be looking at the right direction at the right time? Who benefited by the wave of reports? What was the benefit of such a display?

The list goes on and on.

But the biggest question of all remains unasked.

How could an event of this magnitude go un-investigated by responsible authorities and unexplained — other than the unsatisfying and debatable assertion that a small number of lights captured on video were military illumination flares?

The answer can only be that the authorities do not want to reveal the true nature of the origin of the reports — if they know it — for whatever reason. Which makes us wonder why that would be the case. What is so secret that it requires keeping a major event of this nature an enigma, relegated to cultural myth, thinly shrouded in a flimsy wrapping of late night training operations?

And why don’t we, as a society, care?

In his final book, the late Dr. J. Allen Hynek decried the lack of investigation into the subject by presumably responsible agencies — The FAA, USAF and NASA. A thoughtful treatise on this subject was penned by author Leslie Kean in 2002.

Beyond the events across Arizona a decade and a half ago, the entire UFO enigma remains officially unaddressed, relegated to non-status by a kangaroo court of sham investigation by the University of Colorado in the late ’60’s. By not even looking into it properly, our political and academic leadership is denying a path of inquiry that could presumably lead to a paradigm shifting moment in the development of our civilization.

What are they afraid of?

Alternative hermeneutics: The Dragon as “The New World Order/Leader”

An alternative, non-exopolitical interpretation of Pope Francis I role as the False Prophet would frame him in a dominant role model supporting the imposition of a false cosmology accompanying a world police state commonly referred to as the “New World Order”, supporting “anti-Christic” institutions and leaders, that is institutions and leaders that are genuinely Source-directed.

“Washington’s Pope”: Pope Francis I close ties with military dictatorship on Argentina

In “Washington’s Pope”? Who is Pope Francis I? Cardinal Jorge Mario Bergoglio and Argentina’s “Dirty War”, Prof Michel Chossudovsky writes:
The Vatican conclave has elected Cardinal Jorge Mario Bergoglio as Pope Francis I

Who is Jorge Mario Bergoglio? 

In 1973, he had been appointed “Provincial” of Argentina for the Society of Jesus.

In this capacity, Bergoglio was the highest ranking Jesuit in Argentina during the military dictatorship led by General Jorge Videla (1976-1983).

He later became bishop and archbishop of Buenos Aires. Pope John Paul II elevated him to the title of cardinal in 2001

When the military junta relinquished power in 1983, the duly elected president Raúl Alfonsín set up a Truth Commission pertaining to the crimes underlying the “Dirty War” (La Guerra Sucia).

The military junta had been supported covertly by Washington.

US. Secretary of State Henry Kissinger played a behind the scenes role in the 1976 military coup.

    Kissinger’s top deputy on Latin America, William Rogers, told him two days after the coup that “we’ve got to expect a fair amount of repression, probably a good deal of blood, in Argentina before too long.” … (National Security Archive, March 23, 2006)

“Operation Condor”

Ironically, a major trial opened up in Buenos Aires on March 5, 2013 a week prior to Cardinal Bergoglio’s investiture as Pontiff. The ongoing trial in Buenos Aires is: “to consider the totality of crimes carried out under Operation Condor, a coordinated campaign by various US-backed Latin American dictatorships in the 1970s and 1980s to hunt down, torture and murder tens of thousands of opponents of those regimes.”

For further details, see Operation Condor: Trial On Latin American Rendition And Assassination Program By Carlos Osorio and Peter Kornbluh, March 10, 2013

The military junta led by General Jorge Videla was responsible for countless assassinations, including priests and nuns who opposed military rule following the CIA sponsored March 24, 1976 coup which overthrew the government of Isabel Peron:

”Videla was among the generals convicted of human rights crimes, including “disappearances”, torture, murders and kidnappings. In 1985, Videla was sentenced to life imprisonment at the military prison of Magdalena.”

Wall Street and the Neoliberal Economic Agenda

One of the key appointments of the military junta (on the instructions of Wall Street) was the Minister of Economy, Jose Alfredo Martinez de Hoz, a member of Argentina’s business establishment and a close friend of David Rockefeller.

The neoliberal macro-economic policy package adopted under Martinez de Hoz was a “carbon copy” of that imposed in October 1973 in Chile by the Pinochet dictatorship under advice from the  “Chicago Boys”, following the September 11, 1973 coup d’Etat and the assassination of president Salvador Allende.

Wages were immediately frozen by decree. Real purchasing power collapsed by more than 30 percent in the 3 months following the March 24, 1976 military coup. (Author’s estimates, Cordoba, Argentina, July 1976). The Argentinean population was impoverished.

Under the helm of Minister of Economy Jose Alfredo Martinez de Hoz, central bank monetary policy was largely determined by Wall Street and the IMF. The currency market was manipulated. The Peso was deliberately overvalued leading to an insurmountable external debt. The entire national economy was precipitated into bankruptcy.

Wall Street and the Catholic Church Hierarchy

Wall Street was firmly behind the military Junta which waged “The Dirty War” on its behalf. In turn, the Catholic Church hierarchy played a central role in sustaining the legitimacy of the military Junta.

The Order of Jesus –which represented the Conservative yet most influential faction within the Catholic Church, closely associated with Argentina’s economic elites– was firmly behind the military Junta, against so-called “Leftists” in the Peronista movement.

“The Dirty War”: Allegations directed Against Cardinal Jorge Mario Bergoglio

Condemning the military dictatorship (including its human rights violations) was a taboo within the Catholic Church.  While the upper echelons of the Church were supportive of the military Junta, the grassroots of the Church was firmly opposed to the imposition of military rule.

In 2005, human rights lawyer Myriam Bregman filed a criminal suit against Cardinal Jorge Bergoglio, accusing him of conspiring with the military junta in the 1976 kidnapping of two Jesuit priests.

Several years later, the survivors of the “Dirty War” openly accused Cardinal Jorge Bergoglio of complicity in the kidnapping of  priests Francisco Jalics y Orlando Yorio as well six members of their parish,  (El Mundo, 8 November 2010)

Bergoglio, who at the time was “Provincial” for the Society of Jesus, had ordered the two “Leftist” Jesuit priests and opponents of military rule  “to leave their pastoral work” (i.e. they were fired) following divisions within the Society of Jesus regarding the role of the Catholic Church and its relations to the military Junta.

While the two priests Francisco Jalics y Orlando Yorio, kidnapped by the death squads in May 1976 were released five months later. after having been tortured, six other people associated with their parish kidnapped as part of the same operation were “disappeared” (desaparecidos). These included four teachers associated with the parish and two of their husbands.

Upon his release, Priest Orlando Yorio “accused Bergoglio of effectively handing them over [including six other people] to the death squads … Jalics refused to discuss the complaint after moving into seclusion in a German monastery.” (Associated Press, March 13, 2013, emphasis added),

    “During the first trial of leaders of the military junta in 1985, Yorio declared, “I am sure that he himself gave over the list with our names to the Navy.” The two were taken to the notorious Navy School of Mechanics (ESMA) torture center and held for over five months before being drugged and dumped in a town outside the city. (See Bill van Auken, “The Dirty War” Pope, World Socialist Website and Global Research, March 14, 2013

Among those “disappeared” by the death squads were Mónica Candelaria Mignone and María Marta Vázquez Ocampo, respectively daughter of the founder of of the CELS (Centro de Estudios Legales y Sociales) Emilio Mignone and daughter of the president of Madres de Plaza de Mayo, Martha Ocampo de Vázquez. (El Periodista Online, March 2013).

María Marta Vásquez, her husband César Lugones (see picture right) and Mónica Candelaria Mignone allegedly “handed over to the death squads” by Jesuit “Provincial” Jorge Mario Bergoglio are among the thousands of “desaparecidos” (disappeared) of Argentina’s “Dirty War”, which was supported covertly by Washington under “Operation Condor”. (See

In the course of the trial initiated in 2005:

    “Bergoglio [Pope Francis I] twice invoked his right under Argentine law to refuse to appear in open court, and when he eventually did testify in 2010, his answers were evasive”: “At least two cases directly involved Bergoglio. One examined the torture of two of his Jesuit priests — Orlando Yorio and Francisco Jalics — who were kidnapped in 1976 from the slums where they advocated liberation theology. Yorio accused Bergoglio of effectively handing them over to the death squads… by declining to tell the regime that he endorsed their work. Jalics refused to discuss it after moving into seclusion in a German monastery.” (Los Angeles Times, April 1, 2005)

“Holy Communion for the Dictators” 

The accusations directed against Bergoglio regarding the two kidnapped Jesuit priests and six members of their parish are but the tip of the iceberg. While Bergoglio was an important figure in the Catholic Church,  he was certainly not alone in supporting the Military Junta.

According to lawyer Myriam Bregman:  “Bergoglio’s own statements proved church officials knew from early on that the junta was torturing and killing its citizens”, and yet publicly endorsed the dictators. “The dictatorship could not have operated this way without this key support,” (Los Angeles Times, April 1, 2005 emphasis added)

The entire Catholic hierarchy was behind the US sponsored military dictatorship.  It is worth recalling that on March 23, 1976, on the eve of the military coup:

    “Videla and other plotters received the blessing of the Archbishop of Paraná, Adolfo Tortolo, who also served as vicar of the armed forces. The day of the takeover itself, the military leaders had a lengthy meeting with the leaders of the bishop’s conference. As he emerged from that meeting, Archbishop Tortolo stated that although “the church has its own specific mission . . . there are circumstances in which it cannot refrain from participating even when it is a matter of problems related to the specific order of the state.” He urged Argentinians to “cooperate in a positive way” with the new government.” (The, January 2011, emphasis added)

In an interview conducted with El Sur, General Jorge Videla, who is now serving a life sentence for crimes against humanity confirmed that:

    “He kept the country’s Catholic hierarchy informed about his regime’s policy of “disappearing” political opponents, and that Catholic leaders offered advice on how to “manage” the policy. 

    Jorge Videla said he had “many conversations” with Argentina’s primate, Cardinal Raúl Francisco Primatesta, about his regime’s dirty war against left-wing activists. He said there were also conversations with other leading bishops from Argentina’s episcopal conference as well as with the country’s papal nuncio at the time, Pio Laghi.

    “They advised us about the manner in which to deal with the situation,” said Videla” (Tom Henningan, Former Argentinian dictator says he told Catholic Church of disappeared,  Irish Times, July 24, 2012, emphasis added)

It is worth noting that according to a 1976 statement by Archbishop Adolfo Tortolo, the military would always consult with a member of the Catholic hierarchy in the case of the “arrest” of a grassroots member of  the clergy. This statement was made specifically in relation to the two kidnapped Jesuit priests, whose pastoral activities were under the authority of Society of Jesus “provincial” Jorge Mario Bergoglio. (El Periodista Online, March 2013).

In endorsing the military Junta, the Catholic hierarchy was complicit in torture and mass killings, an estimated “22,000 dead and disappeared, from 1976 to  1978  … Thousands of additional victims were killed between 1978 and 1983 when the military was forced from power.” (National Security Archive, March 23, 2006).

The Role of the Vatican

The Vatican under Pope Paul VI and Pope John Paul II played a central  in supporting the Argentinian military Junta.

Pio Laghi, the Vatican’s apostolic nuncio to Argentina admitted “turning a blind eye” to the torture and massacres.

Laghi had personal ties to members of the ruling military junta including  General Jorge Videla and Admiral Emilio Eduardo Massera.

Admiral Emilio Massera in close liaison with his US handlers, was the mastermind of “La Guerra Sucia” (The Dirty War). Under the auspices of the military regime, he established:

    “an interrogation and torture centre in the Naval School of Mechanics, ESMA [close to Buenos Aires], … It was a sophisticated, multi-purpose establishment, vital in the military plan to assassinate an estimated 30,000 “enemies of the state”. …  Many thousands of ESMA’s inmates, including, for instance, two French nuns, were routinely tortured mercilessly before being killed or dropped from aircraft into the River Plata.

    Massera, the most forceful member of the triumvirate, did his best to maintain his links with Washington. He assisted in the development of Plan Cóndor, a collaborative scheme to co-ordinate the terrorism being practised by South American military régimes. (Hugh O’Shaughnessy, Admiral Emilio Massera: Naval officer who took part in the 1976 coup in Argentina and was later jailed for his part in the junta’s crimes, The Independent, November 10, 2010, emphasis added)

Reports confirm that the Vatican’s representative Pio Laghi and Admiral Emilio Emilio Massera were friends.

(right: Admiral Emilio Massera, architect of “The Dirty War” received by Pope Paul VI at the Vatican)

The Catholic Church: Chile versus Argentina

It is worth noting that  in the wake of the military coup in Chile on September 11,1973, the Cardinal of Santiago de Chile, Raul Silva Henriquez openly condemned the military junta led by General Augusto Pinochet. In marked contrast to Argentina, this stance of the Catholic hierarchy in Chile was instrumental in curbing the tide of political assassinations and human rights violations directed against supporters of Salvador Allende  and opponents of the military regime.

    The man behind the interfaith Comité Pro-Paz was Cardinal Raúl Silva Henríquez. Shortly after the coup, Silva, … stepped into the role of “upstander,”a term the author and activist Samantha Power coined to distinguish people who stand up to injustice—often at great personal risk—from “bystanders.”

    … Soon after the coup, Silva and other church leaders published a declaration condemning and expressing sorrow for the bloodshed. This was a fundamental turning point for many members of the Chilean clergy… The cardinal visited the National Stadium and, shocked by the scale of the government crackdown, instructed his aides to begin collecting information from the thousands flocking to the church for refuge.

    Silva’s actions led to an open conflict with Pinochet, who did not hesitate to threaten the church and the Comité  Pro-Paz. (Taking a Stand Against Pinochet: The Catholic Church and the Disappeared pdf)

Had the Catholic hierarchy in Argentina  and Jorge Mario Bergoglio taken a similar stance to that of Cardinal Raul Silva Henriquez, thousands of lives would have been saved.

Jorge Mario Bergoglio was not, in the words of Samantha Powers, a “bystander”. He was complicit in extensive crimes against humanity.

Neither is Pope Francis “a Man of the People” committed to “helping the poor” in the footsteps of Saint Francis of Assisi, as portrayed in chorus by the Western media mantra. Quite the opposite: his endeavors under the military Junta, consistently targeted progressive members of the Catholic clergy as well as committed human rights activists involved in grassroots anti-poverty programs.

In supporting Argentina’s “Dirty War”, Jorge Mario Bergoglio has blatantly violated the very tenets of Christian morality which cherish  the value of human life.

“Operation Condor” and the Catholic Church

The election of Cardinal Bergoglio by the Vatican conclave to serve as Pope Francis I will have immediate repercussions regarding the ongoing “Operation Condor” Trial in Buenos Aires.

The Church was involved in supporting the military Junta.  This is something which will emerge in the course of the trial proceedings.  No doubt, there will be attempts to obfuscate the role of the Catholic hierarchy and the newly appointed Pope Francis I,  who served as head of Argentina’s Jesuit order during the military dictatorship.

Jorge Mario Bergoglio:  “Washington’s Pope in the Vatican”? 

The election of Pope Francis I has broad geopolitical implications for the entire Latin American  region.

In the 1970s, Jorge Mario Bergoglio was supportive of a US sponsored military dictatorship.

The Catholic hierarchy in Argentina supported the military government. The Junta’s program of torture, assassinations and ‘disappearances” of thousands of political opponents was coordinated and supported by Washington under the CIA’s “Operation Condor”.

Wall Street’s interests were sustained through Jose Alfredo Martinez de Hoz’ office at the Ministry of Economy.

The Catholic Church in Latin America is politically influential. It also has a grip on public opinion. This is known and understood by the architects of US foreign policy as well as US intelligence.

In Latin America, where a number of governments are now challenging US hegemony, one would expect –given Bergoglio’s track record–  that the new Pontiff Francis I as leader of the Catholic Church, will play de facto, a discrete “undercover” political role on behalf of Washington.

With Jorge Bergoglio, Pope Francis I  in the Vatican –who faithfully served US interests in the heyday of General Jorge Videla and Admiral Emilio Massera–  the hierarchy of the Catholic Church in Latin America can once again be effectively manipulated to undermine “progressive” (Leftist) governments, not only in Argentina (in relation to the government of Cristina Kirschner) but throughout the entire region, including Venezuela, Ecuador and Bolivia.

The instatement of  “a pro-US pope” occurred a week following the death of  president Hugo Chavez.

“Regime Change” at the Vatican

The US State Department routinely pressures members of the United Security Council with a view to influencing the vote pertaining to Security Council resolutions.

US covert operations and propaganda campaigns are routinely applied with a view to influencing national elections in different countries around the World.

Similarly, the CIA has a longstanding covert relationship with the Vatican.

Did the US government attempt to influence the outcome of the election of the new pontiff?

Firmly committed to serving US foreign policy interests in Latin America, Jorge Mario Bergoglio was Washington’s preferred candidate.

Were undercover pressures discretely exerted by Washington, within the Catholic Church, directly or indirectly, on the 115 cardinals who are members of the Vatican conclave?

Author’s Note (Chossudovsky)

From the outset of the military regime in 1976, I was Visiting Professor at the Social Policy Institute of the Universidad Nacional de Cordoba, Argentina. My major research focus at the time was to investigate the social impacts of the deadly macroeconomic reforms adopted by the military Junta. 

I was teaching at the University of Cordoba during the initial wave of assassinations which also targeted progressive grassroots members of the Catholic clergy.

The Northern industrial city of Cordoba was the center of the resistance movement. I witnessed how the Catholic hierarchy actively and routinely supported the military junta, creating an atmosphere of  intimidation and fear throughout the country. The general feeling at the time was that Argentinians had been betrayed by the upper echelons of the Catholic Church.

Three years earlier, at the time of Chile’s September 11, 1973 military coup, leading to the overthrow of the Popular Unity government of Salvador Allende,  I was Visiting Professor at the Institute of Economics, Catholic University of Chile, Santiago de Chile.

In the immediate wake of the coup in Chile,  I witnessed how the Cardinal of Santiago, Raul Silva Henriquez –acting on behalf of the Catholic Church– confronted the military dictatorship


The Jesuit Oath Exposed
“Go ye, then, into all the world and take possession of all lands in the name of the Pope. He who will not accept him as the Vicar of Jesus and his Vice-Regent on earth, let him be accursed and exterminated.”
Professor Arthur Noble

[The following is the text of the Jesuit Extreme Oath of Induction as recorded in the Journals of the 62nd Congress, 3rd Session, of the United States Congressional Record (House Calendar No. 397, Report No. 1523, 15 February, 1913, pp. 3215-3216), from which it was subsequently torn out. The Oath is also quoted by Charles Didier in his book Subterranean Rome (New York, 1843), translated from the French original. Dr. Alberto Rivera, who escaped from the Jesuit Order in 1967, confirms that the induction ceremony and the text of the Jesuit Oath which he took were identical to what we have cited below. – A. N.]

When a Jesuit of the minor rank is to be elevated to command, he is conducted into the Chapel of the Convent of the Order, where there are only three others present, the principal or Superior standing in front of the altar. On either side stands a monk, one of whom holds a banner of yellow and white, which are the Papal colours, and the other a black banner with a dagger and red cross above a skull and crossbones, with the word INRI, and below them the words IUSTUM NECAR REGES IMPIUS. The meaning of which is: It is just to exterminate or annihilate impious or heretical Kings, Governments, or Rulers.

Upon the floor is a red cross at which the postulant or candidate kneels. The Superior hands him a small black crucifix, which he takes in his left hand and presses to his heart, and the Superior at the same time presents to him a dagger, which he grasps by the blade and holds the point against his heart, the Superior still holding it by the hilt, and thus addresses the postulant:

(The Superior speaks:)

My son, heretofore you have been taught to act the dissembler: among Roman Catholics to be a Roman Catholic, and to be a spy even among your own brethren; to believe no man, to trust no man. Among the Reformers, to be a Reformer; among the Huguenots, to be a Huguenot; among the Calvinists, to be a Calvinist; among other Protestants, generally to be a Protestant; and obtaining their confidence, to seek even to preach from their pulpits, and to denounce with all the vehemence in your nature our Holy Religion and the Pope; and even to descend so low as to become a Jew among Jews, that you might be enabled to gather together all information for the benefit of your Order as a faithful soldier of the Pope. You have been taught to plant insidiously the seeds of jealousy and hatred between communities, provinces, states that were at peace, and to incite them to deeds of blood, involving them in war with each other, and to create revolutions and civil wars in countries that were independent and prosperous, cultivating the arts and the sciences and enjoying the blessings of peace; to take sides with the combatants and to act secretly with your brother Jesuit, who might be engaged on the other side, but openly opposed to that with which you might be connected, only that the Church might be the gainer in the end, in the conditions fixed in the treaties for peace and that the end justifies the means. You have been taught your duty as a spy, to gather all statistics, facts and information in your power from every source; to ingratiate yourself into the confidence of the family circle of Protestants and heretics of every class and character, as well as that of the merchant, the banker, the lawyer, among the schools and universities, in parliaments and legislatures, and the judiciaries and councils of state, and to be all things to all men, for the Pope’s sake, whose servants we are unto death. You have received all your instructions heretofore as a novice, a neophyte, and have served as co-adjurer, confessor and priest, but you have not yet been invested with all that is necessary to command in the Army of Loyola in the service of the Pope. You must serve the proper time as the instrument and executioner as directed by your superiors; for none can command here who has not consecrated his labours with the blood of the heretic; for “without the shedding of blood no man can be saved”. Therefore, to fit yourself for your work and make your own salvation sure, you will, in addition to your former oath of obedience to your order and allegiance to the Pope, repeat after me:

(Text of the Oath:)

I_______________ , now in the presence of Almighty God, the blessed Virgin Mary, the blessed St. John the Baptist, the Holy Apostles, St. Peter and St. Paul, and all the saints, sacred host of Heaven, and to you, my Ghostly Father, the superior general of the Society of Jesus, founded by St. Ignatius Loyola, in the pontification of Paul the Third, and continued to the present, do by the womb of the Virgin, the matrix of God, and the rod of Jesus Christ, declare and swear that His Holiness, the Pope, is Christ’s Vice-Regent and is the true and only head of the Catholic or Universal Church throughout the earth; and that by the virtue of the keys of binding and loosing given to His Holiness by my Saviour, Jesus Christ, he hath power to depose heretical Kings, Princes, States, Commonwealths, and Governments, and they may be safely destroyed. Therefore to the utmost of my power I will defend this doctrine and His Holiness’s right and custom against all usurpers of the heretical or Protestant authority whatever, especially the Lutheran Church of Germany, Holland, Denmark, Sweden and Norway, and the now pretended authority and Churches of England and Scotland, and the branches of same now established in Ireland and on the continent of America and elsewhere and all adherents in regard that they may be usurped and heretical, opposing the sacred Mother Church of Rome. I do now denounce and disown any allegiance as due to any heretical king, prince or State, named Protestant or Liberal, or obedience to any of their laws, magistrates or officers. I do further declare the doctrine of the Churches of England and Scotland of the Calvinists, Huguenots, and others of the name of Protestants or Masons to be damnable, and they themselves to be damned who will not forsake the same. I do further declare that I will help, assist, and advise all or any of His Holiness’s agents, in any place where I should be, in Switzerland, Germany, Holland, Ireland or America, or in any other kingdom or territory I shall come to, and do my utmost to extirpate the heretical Protestant or Masonic doctrines and to destroy all their pretended powers, legal or otherwise. I do further promise and declare that, notwithstanding, I am dispensed with to assume any religion heretical for the propagation of the Mother Church’s interest; to keep secret and private all her agents’ counsels from time to time, as they entrust me, and not to divulge, directly or indirectly, by word, writing or circumstances whatever; but to execute all that should be proposed, given in charge, or discovered unto me by you, my Ghostly Father, or any of this sacred order. I do further promise and declare that I will have no opinion or will of my own or any mental reservation whatever, even as a corpse or cadaver (perinde ac cadaver), but will unhesitatingly obey each and every command that I may receive from my superiors in the militia of the Pope and of Jesus Christ. That I will go to any part of the world whithersoever I may be sent, to the frozen regions north, jungles of India, to the centres of civilisation of Europe, or to the wild haunts of the barbarous savages of America without murmuring or repining, and will be submissive in all things, whatsoever is communicated to me. I do further promise and declare that I will, when opportunity presents, make and wage relentless war, secretly and openly, against all heretics, Protestants and Masons, as I am directed to do, to extirpate them from the face of the whole earth; and that I will spare neither age, sex nor condition, and that will hang, burn, waste, boil, flay, strangle, and bury alive these infamous heretics; rip up the stomachs and wombs of their women, and crush their infants’ heads against the walls in order to annihilate their execrable race. That when the same cannot be done openly I will secretly use the poisonous cup, the strangulation cord, the steel of the poniard, or the leaden bullet, regardless of the honour, rank, dignity or authority of the persons, whatever may be their condition in life, either public or private, as I at any time may be directed so to do by any agents of the Pope or Superior of the Brotherhood of the Holy Father of the Society of Jesus. In confirmation of which I hereby dedicate my life, soul, and all corporal powers, and with the dagger which I now receive I will subscribe my name written in my blood in testimony thereof; and should I prove false, or weaken in my determination, may my brethren and fellow soldiers of the militia of the Pope cut off my hands and feet and my throat from ear to ear, my belly be opened and sulphur burned therein with all the punishment that can be inflicted upon me on earth, and my soul shall be tortured by demons in eternal hell forever. That I will in voting always vote for a Knight of Columbus in preference to a Protestant, especially a Mason, and that I will leave my party so to do; that if two Catholics are on the ticket I will satisfy myself which is the better supporter of Mother Church and vote accordingly. That I will not deal with or employ a Protestant if in my power to deal with or employ a Catholic. That I will place Catholic girls in Protestant families that a weekly report may be made of the inner movements of the heretics. That I will provide myself with arms and ammunition that I may be in readiness when the word is passed, or I am commanded to defend the Church either as an individual or with the militia of the Pope. All of which I,_______________, do swear by the blessed Trinity and blessed sacrament which I am now to receive to perform and on part to keep this my oath. In testimony hereof, I take this most holy and blessed sacrament of the Eucharist and witness the same further with my name written with the point of this dagger dipped in my own blood and seal in the face of this holy sacrament.

(He receives the wafer from the Superior and writes his name with the point of his dagger dipped in his own blood taken from over his heart.)

(Superior speaks:)

You will now rise to your feet and I will instruct you in the Catechism necessary to make yourself known to any member of the Society of Jesus belonging to this rank. In the first place, you, as a Brother Jesuit, will with another mutually make the ordinary sign of the cross as any ordinary Roman Catholic would; then one crosses his wrists, the palms of his hands open, and the other in answer crosses his feet, one above the other; the first points with forefinger of the right hand to the centre of the palm of the left, the other with the forefinger of the left hand points to the centre of the palm of the right; the first then with his right hand makes a circle around his head, touching it; the other then with the forefinger of his left hand touches the left side of his body just below his heart; the first then with his right hand draws it across the throat of the other, and the latter then with a dagger down the stomach and abdomen of the first. The first then says Iustum; and the other answers Necar; the first Reges; the other answers Impious. The first will then present a small piece of paper folded in a peculiar manner, four times, which the other will cut longitudinally and on opening the name Jesu will be found written upon the head and arms of a cross three times. You will then give and receive with him the following questions and answers:

From whither do you come? Answer: The Holy faith.

Whom do you serve? Answer: The Holy Father at Rome, the Pope, and the Roman Catholic Church Universal throughout the world.

Who commands you? Answer: The Successor of St. Ignatius Loyola, the founder of the Society of Jesus or the Soldiers of Jesus Christ.

Who received you? Answer: A venerable man in white hair.

How? Answer: With a naked dagger, I kneeling upon the cross beneath the banners of the Pope and of our sacred order.

Did you take an oath? Answer: I did, to destroy heretics and their governments and rulers, and to spare neither age, nor sex, nor condition; to be as a corpse without any opinion or will of my own, but to implicitly obey my Superiors in all things without hesitation or murmuring.

Will you do that? Answer: I will.

How do you travel? Answer: In the bark of Peter the fisherman.

Whither do you travel? Answer: To the four quarters of the globe.

For what purpose? Answer: To obey the orders of my General and Superiors and execute the will of the Pope and faithfully fulfil the conditions of my oaths.

Go ye, then, into all the world and take possession of all lands in the name of the Pope. He who will not accept him as the Vicar of Jesus and his Vice-Regent on earth, let him be accursed and exterminated.

[Note: The following books on (or particularly relevant to) the Jesuits are held by the EIPS Library:

Anon.: The Female Jesuit. London, 1851

Anon.: The Mystery of Jesuitism. London, 1658

Anon.: The Secret Instructions of the Jesuits. London, 1824

Anon.: The Secret Instructions of the Jesuits. London, 1824

Barrett, E.B.: The Jesuit Enigma. London, 1929

Barthel, M: The Jesuits. New York, 1984

Bert, M.P.: Gury’s Doctrines of the Jesuits. London, 1947

Blakeney, R.P.: Alphonsus Liguori. London, 1852

Brodrick, J., S.J.: The Origin of the Jesuits. New York, 1960

Bungener, L.L.F.: The Jesuits in France or The Priest and the Huguenot. London, 1859

Coape, H.C.: In a Jesuit Net. London, no date

Dalton, E.: The Jesuits. London, 1843

De Courson, R.: Concerning Jesuits. London, 1902

Gallahue, J.: The Jesuit. New York, 1973

Goodier, A.: The Jesuits. London, 1929

Griesinger, T.: History of the Jesuits. London, 1903

Groves, H.C.: The Doctrines and Practices of the Jesuits. London, 1889

Hanna, S.: Jesuitism: or Catholic Action. Belfast, 1938

Hastings, M.: Jesuit Child. Newton Abbot, 1972

Hillerbrand, H.: The Reformation. A Narrative History related by Contemporary Observers and Participants. Ann Arbor, 1989

Lathbury, T.: The State of Popery and Jesuitism in England. London, 1838

Lehmann, L.H.: The Secret of Catholic Power. New York, no date

Liguori, A.M.: The Council of Trent. Dublin, 1846

MacPherson, H.: The Jesuits in History. London, 1914

Martin, M.: The Jesuits. New York, 1987

Nicolini, G.B.: History of the Jesuits. London, 1854

Paisley, I.R.K.: The Jesuits. Belfast, no date

Paris, E.: The Secret History of the Jesuits. London, 1975

Ridley, F.A.: The Jesuits: A Study in Counter-Revolution. London, 1938

Roberts, Archbishop, S.J.: Black Popes. London, 1954

Robertson, A.: The Roman Catholic Church in Italy. London, 1903

Seebohm, F.: The Epoch of the Protestant Reformation. London, 1877

Seymour, M.H.: Mornings among the Jesuits at Rome. London, 1850

Steinmetz, A.: History of the Jesuits. London, 1848 (3 Vols.)

Walsh, W.: The Jesuits in Great Britain. New York, 1903

Wild, J.: Canada and the Jesuits. Toronto, 1889

Wylie, J.A.: Jesuitism: Its Rise, Progress and Insidious Workings. London, no date

Ybarra, T.R. (translator): The Kaiser’s Memoirs, by Wilhelm II. New York, 1922]

International Tribunal into Crimes of Church and State ( Arrest Warrant for Pope Francis I

A citizen’s tribunal of conscience, the International Tribunal into Crimes of Church and State ( has issued an arrest warrant against Pope Francis I for alleged crimes he committed in Argentina. An Jury concluded its case on January 30, 2013 for Pope Francis I predeccessor, Joseph Ratzinger (Pope Benedict XVI). “On February 4, 2013 a diplomatic note was issued to the Vatican Secretariat by a European government working with the Common Law Court, concerning its impending Arrest Warrant against one of the accused, Joseph Ratzinger (aka Pope Benedict). On February 11, 2013 Joseph Ratzinger resigned as Pope,” according to the ITCCS Secretariat.

 International Arrest Warrant issued against Pope Francis I, Jorge Mario Bergoglio, for Crimes against Humanity and Child Trafficking
Posted on March 15, 2013 by itccs
Italians and others are empowered to apprehend the new Pontiff


The same Common Law Court that tried and sentenced his predecessor and other church and state officials has today issued an Arrest Warrant against the first Jesuit Pope in history, Jorge Mario Bergoglio.
A signed and sealed copy of the Warrant is attached, and the text follows.

The Argentinian prelate assumed criminal liability and became subject to immediate arrest by occupying the Papal seat in the wake of the conviction of the Vatican as a criminal organization on February 25, 2013.
Bergoglio’s role in the death of Argentinian citizens during that country’s “Dirty War” and in the trafficking of the children of political prisoners also compelled the International Common Law Court of Justice to issue the Warrant today, which is one year in duration.
Italian and Argentinian citizens, and any man or woman, are authorized by the Warrant to be involved in Bergoglio’s public detaining.
“The Pope is the head of a predatory power that is waging an undeclared, centuries-old war against the entire non-Catholic world” commented ITCCS Field Secretary Kevin Annett today in Vancouver, where he delivered a copy of the Arrest Warrant to the Catholic Archdiocese office.
“Since we and our children are being assaulted by a corporation that is a law unto itself, we have the right to defend ourselves and detain or stop altogether those responsible, as in any war”.
A Public Proclamation is being read out in twenty eight countries this week by ITCCS members, publicly banning those church and state officials who cannot be immediately arrested under these Warrants.

Citizens are encouraged to download and use the attached Warrant.
Issued by ITCCS Central Office
15 March, 2013


Oh Jesuit, Oh Jesuit! But Jesus was not like this!”


The World as I See It (1949

March 17, 2013




“How strange is the lot of us mortals! Each of us is here for a brief sojourn; for what purpose he knows not, though he sometimes thinks he senses it. But without deeper reflection one knows from daily life that one exists for other people — first of all for those upon whose smiles and well-being our own happiness is wholly dependent, and then for the many, unknown to us, to whose destinies we are bound by the ties of sympathy. A hundred times every day I remind myself that my inner and outer life are based on the labors of other men, living and dead, and that I must exert myself in order to give in the same measure as I have received and am still receiving…

“I have never looked upon ease and happiness as ends in themselves — this critical basis I call the ideal of a pigsty. The ideals that have lighted my way, and time after time have given me new courage to face life cheerfully, have been Kindness, Beauty, and Truth. Without the sense of kinship with men of like mind, without the occupation with the objective world, the eternally unattainable in the field of art and scientific endeavors, life would have seemed empty to me. The trite objects of human efforts — possessions, outward success, luxury — have always seemed to me contemptible.

“My passionate sense of social justice and social responsibility has always contrasted oddly with my pronounced lack of need for direct contact with other human beings and human communities. I am truly a ‘lone traveler’ and have never belonged to my country, my home, my friends, or even my immediate family, with my whole heart; in the face of all these ties, I have never lost a sense of distance and a need for solitude…”

“My political ideal is democracy. Let every man be respected as an individual and no man idolized. It is an irony of fate that I myself have been the recipient of excessive admiration and reverence from my fellow-beings, through no fault, and no merit, of my own. The cause of this may well be the desire, unattainable for many, to understand the few ideas to which I have with my feeble powers attained through ceaseless struggle. I am quite aware that for any organization to reach its goals, one man must do the thinking and directing and generally bear the responsibility. But the led must not be coerced, they must be able to choose their leader. In my opinion, an autocratic system of coercion soon degenerates; force attracts men of low morality… The really valuable thing in the pageant of human life seems to me not the political state, but the creative, sentient individual, the personality; it alone creates the noble and the sublime, while the herd as such remains dull in thought and dull in feeling.

“This topic brings me to that worst outcrop of herd life, the military system, which I abhor… This plague-spot of civilization ought to be abolished with all possible speed. Heroism on command, senseless violence, and all the loathsome nonsense that goes by the name of patriotism — how passionately I hate them!

“The most beautiful experience we can have is the mysterious. It is the fundamental emotion that stands at the cradle of true art and true science. Whoever does not know it and can no longer wonder, no longer marvel, is as good as dead, and his eyes are dimmed. It was the experience of mystery — even if mixed with fear — that engendered religion. A knowledge of the existence of something we cannot penetrate, our perceptions of the profoundest reason and the most radiant beauty, which only in their most primitive forms are accessible to our minds: it is this knowledge and this emotion that constitute true religiosity. In this sense, and only this sense, I am a deeply religious man… I am satisfied with the mystery of life’s eternity and with a knowledge, a sense, of the marvelous structure of existence — as well as the humble attempt to understand even a tiny portion of the Reason that manifests itself in nature.”

Albert Einstein (signature)The text of Albert Einstein’s copyrighted essay, “The World As I See It,” was shortened for our Web exhibit. The essay was originally published in “Forum and Century,” vol. 84, pp. 193-194, the thirteenth in the Forum series,Living Philosophies. It is also included in Living Philosophies (pp. 3-7) New York: Simon Schuster, 1931. For a more recent source, you can also find a copy of it in A. Einstein, Ideas and Opinions, based on Mein Weltbild, edited by Carl Seelig, New York: Bonzana Books, 1954 (pp. 8-11).

The World as I See It (1949)

Albert Einstein- How I See the World

(Video of Einstein his approach to life.)

Soul Technology : The Internal Stargate

March 14, 2013

Soul Technology : The Internal Stargate

Posted on 14 March, 2013

Marko Rodin has discovered the source of the non-decaying spin of the electron. Although scientists know that all electrons in the universe spin, they have never discovered the source of this spin. Rodin has. He has discovered the underpinning geometry of the universe, the fabric of time itself. He has done this by reducing all higher mathematics – calculus, geometry, scalar math – to discrete-number mathematics.

With the introduction of Vortex-Based Mathematics you will be able to see how energy is expressing itself mathematically. This math has no anomalies and shows the dimensional shape and function of the universe as being a toroid or donut-shaped black hole. This is the template for the universe and it is all within our base ten decimal system!

The potential scope and breadth of the Rodin Solution is staggering; it is universally applicable in mathematics, science, biology, medicine, genetics, astronomy, chemistry, physics and computer science. The Rodin Solution will revolutionize computer hardware by creating a crucial gap space, or equi-potential major groove, in processors. This gap space generates underpinning nested vortices resulting in far higher efficiency with no heat build-up. The Rodin Solution replaces the binary code with a new code called the binary triplet which will revolutionize computer operating systems. It will transform physics and astrophysics by finally answering how black holes and pulsars work. Space travel will be revolutionized by reactionless drives that are unaffected by the weight they pull, making the present day combustion engine obsolete. The revolution brought on by reactionless drives will far surpass the societal changes wrought by the shift from steam engines to the present day combustion engine. The Rodin Solution can even be applied to ending pollution and drought by creating an inexhaustible, nonpolluting energy source. Because Rodin´s Vortex-Based Mathematics enables him to condense a trillion-fold calculation to only a few integer steps and because he is able to solve all the mathematical enigmas, the Rodin Solution will revolutionize computer information compression.

Rudimentary versions of the Rodin Coil, or Rodin Torus, have been created and tested by leading scientists and are presently being used by the U.S. Government in antennas that protect the four corners of the continental U.S.. Life-saving medical devices based on crude approximations of the Rodin Coil Torus are being manufactured and used in the treatment of cancer patients. Microsoft´s former senior researcher is using the Rodin Coil to research, develop and patent new computer information-compression schemes.

Although many people are applying aspects of the Rodin Solution, on the basis of private consultations and a Rodin monograph published 20 years ago, Marko Rodin has never explained key concepts such as the phasing and energization of the Rodin Coil. Although there has been a virtual stampede to get at this work, Rodin has remained silent or uncooperative, preferring to continue his work and research in isolation. He is now ready to reveal publicly the true power and scope of the Rodin Solution.
– source:

Inelia Benz: Raising the Vibrational Level of the Planet

March 10, 2013

Inelia Benz: Raising the Vibrational Level of the Planet.

SanJAsKa: The New Paradigm Will Brim With Unity and Understanding

March 8, 2013

SanJAsKa: The New Paradigm Will Brim With Unity and Understanding.