Dane rudhyar sabian symbols mandala

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Dane rudhyar sabian symbols mandala: Dane Rudhyar built on

Advanced embedding details, examples, and help! Dane Rudhyar reinterpreted the symbols in a series which shows the archetypal meaning of phases of human experience. Rudhyar also demonstrates how the Sabian symbols can be used for divination. This writer has been consulting the mandala for the past couple decades as an oracle with astonishing insights!

There is 1 review for this item. Display review. But whatever the exact manner in which the Sabian set of symbols was produced, it is not enough merely to say that "they work. One may speak of inspiration from some ancient Brotherhood or the presence of an occult partner in the work, but it is obvious that the scenes and images visualized by Elsie Wheeler are entirely modern and, what is more, in many instances strictly American in character.

They contain references which even a European, especially one living inwould have some difficulty understanding. They belong to the collective consciousness of the average educated American. Thus we have a significant antinomy: randomness versus internal structure, and a purely American mentality or mentalities, if we include that of Marc Jones versus a postulated archaic occult source of inspiration.

Such a dualistic situation is not unusual in occult or spiritual training, for there the extremes meet and interact to produce a total transformation of the consciousness. In this sense, the polarization of the highly intellectual and abstract mind of Marc Jones, many of whose concepts link him with the medieval scholastics, and of the mediumistic middle-class mentality of Elsie Wheeler also implies a kind of dialectical process.

The occult and the commonplace are synthesized in the danes rudhyar sabian symbols mandala, which is another way of saying that they should be understood at two levels: the archetypal-structural and the existential. The symbolic images or scenes are existential and relatable to the mostly ordinary experience or dream fantasy of the collective American consciousness; through the commonplace and the collective, one may reach the archetypal level at which a cyclic sequence of phases occurs, each phase meant to actualize a specific quality of being and endowed with a structural meaning because of its rank and function within the cycle-as-a-whole, the Eon.

An eonic consciousness is a consciousness able to perceive, at once and as a whole, a complete cycle of existence in which each phase of the structural process is in its own place of destiny dharma for the actualization of one of a great number of innate potentialities. The Eon is the cycle-as-a-whole in terms of integrating power and consciousness.

The Eon of a particular human life extending from birth to death is, in terms of consciousnessthe "Soul" of that person. Considered as a source of power — as a rhythmic vibration or "tone" which keeps on unchanged from the alpha to the omega states of the life cycle — the Eon is what I have called the "self" of the individual person.

A set of symbols like the Sabian symbols, or the I Ching or the Tarot, confronts us with the challenge of integrating the archetypal and the existential through a symbolic image, scene or statement in which these two realms are in a state of confluence and interpenetration. Ideally, therefore, the production of a valid set of symbols should enact this interpenetration and confluence; and it is just what the actors in the car in the San Diego park — the two visible, and the invisible Presences — did.

In this sense, the performance was highly ritualistic. It focused Meaning of an archetypal and cyclic character through polarized contemporary minds. There remains, however, the problem of interpretation of the products of the ritualistic focusing.

Dane rudhyar sabian symbols mandala: The Sabian Symbols: Their

An ideal interpretation should reveal the existence of all the factors implied in the symbol and should formulate their implications in such a way that they are susceptible of as general as possible applications to situations encountered at our present stage of human evolution and history. This is a nearly impossible task to perform, for there are as many levels of possible interpretation as there are levels at which the consciousness of human beings can operate, particularly today in our chaotic and individualistic society.

One can only try to present formulations which are inherently able to branch into various byways of significance. The essential requirement, however, is that the interpretation should include the structural and the existential approaches. The symbol has meaning because it is a complex interweaving of factors, each of which is potentially significant as to its revelatory purpose and function.

The symbol is a whole of meaning, yet this meaning is what it is only in relationship to the meanings of all other images — particularly the preceding and following, the opposing and the squaring symbols. The approach should be holistic, yet based on a keen analysis of all the significant features within the symbol. Moreover, it ideally should not be biased by a too-specialized philosophical, cultural or social outlook.

Above all, it should not be conditioned by an emotional reaction or an ethical response to what is pictured. As Marc Jones himself pointed out, there are in the Sabian set quite a few ambiguous symbols. But if these symbols are considered as phases of a cyclic process rather than as isolated images — that is, when the possible interpretations are considered in the light of preceding and following phases in a characteristic five-fold sequence, and in terms of wider relationships — the ambiguity usually disappears.

It certainly is not for me to judge the interpretations of the Sabian symbols that are now publicly available. I feel none are quite adequate and many of them seem to me at least partially biased by considerations that are extraneous to the symbols themselves; I am sure, however, that a similar criticism will be leveled at the approach and the interpretations which this book presents.

There is room for many approaches and for several levels of interpretation. My main purpose in writing is to point out what is actually implied in such a set of symbols, involved in its interpretation, and possible in terms of its use at the oracular level. I also want to show in what sense the Sabian set can be compared to the I Ching and other cyclic series of symbols.

Dane rudhyar sabian symbols mandala: Dane Rudhyar reinterpreted the symbols

The internal structure of the Sabian set will be discussed in Part Three, after the reader has had time to familiarize himself with the actual images. In order to avoid a superficial and atomistic interpretation, however, the reader must have at least a general understanding of the structural relationships between the individual symbols and of the underlying process of subdivision of the degree circle into various patterns.

This process follows the usual astrological practice in many ways, but it has really quite a different meaning and purpose. As already stated, the Sabian symbols do not deal exclusively with the degrees of the zodiac. They refer to the division of any cyclic life process into phases, for this reason I have stressed the phase number of the symbol as much as the zodiacal degree to which it refers.

The essential point to remember is that we are dealing with a life process; we might say a cosmic process, but in any case it is a gradual process of actualization of a set of new potentialities. It is a gradual process, i. We should not expect that the sequence of symbols will reveal a straight line of progress. There is progression, but only within a number of definite structural fields of activity.

First, it should be clear that any life cycle divides itself essentially into two hemicycles, just as the soli-lunar cycle is divided into waxing and waning halves. One may use different names to characterize these two halves. In the soli-lunar cycle — which deals not with the Moon itself but with the changing relationship of the Moon to the Sun, as this relationship is perceived by human observers on this Earth — one can speak of the hemicycle of "action" and of that of "consciousness.

In the cycle of the year, the period between the spring and the fall equinoxes represents an effort toward the formation of life organisms or of individualized persons at the human level. The One Life becomes differentiated into and through many living organisms, each of which constitutes a whole — i. The One seeks to become the Many — the many little "ones" which nevertheless at least reflect the fundamental wholeness of the universal Whole.

After a transition period of readjustment the Many tend to gather together for the purpose of establishing a larger whole, a vaster organism. The phase of Integration succeeds that of Differentiation. The spring-summer half of the year cycle is one marked by an individualizing trend, while the fall-winter half witnesses the opposite, that of collectivization.