09-04-2013, 12:08 AM
This was the basis for my Homecoming presentation this year. Please note that I'm by no means an expert in Jung's theories. While I've done plenty of reading on the subject and feel like I have somewhat of a grasp on central concepts, I'm very much an amateur. I plan on expanding on this project and going into more detail in the future. Thanks to zenmaster and rie for help in clarifying some concepts and inspiration to explore Jung.
After feeling like I had reached a certain depth of understanding in the Ra material I branched out to gain a different perspective, and the direction I found myself drawn to was Carl Jung. One of the topics in the Law of One I found to be most fruitful was the descriptions of the functions of the conscious and unconscious mind. In hearing people reference Jung, it seem to me that he viewed the dance between the conscious mind and the unconscious mind very similarly to Ra, understanding the vast resources of the unconscious mind.
The more I read about Jung's work the more it became obvious he was touched on many of the exact same concepts discussed in the Ra material using very different words. The understanding I gained through Ra fit perfectly in with almost everything I learned about Jung's views. It helped me grasp many things I would not have otherwise understood. The opposite also being true, my understanding of the Ra material grew as I grasped Jung's perspective.
It would be an extremely lengthy and time-consuming endeavor to try to draw every correlation and map out how well they compliment each other. For the purposes of this presentation, I'll look at some of the core concepts within Jungian psychology and explain how I feel they connect so clearly back to Ra.
Projection
Jung defined projection as “the expulsion of a subjective content into an object; it is the opposite of introjection. Accordingly, it is a process of dissimilation, by which a subjective content becomes alienated from the subject and is, so to speak, embodied in the object.”
Ra proposes that other-selves can serve as a mirror for us, reflecting back our true nature, particularly so for those along the right-hand path.
In the Jungian sense, projection is a very unconscious act. We hardly ever realize exactly how our biases form our perception until catalyst draws our attention to a particular bias and we choose to explore it. Ra also described perception as being mostly unconscious:
It can easily be concluded from both Jung and Ra's views that our much of what we perceive is a reflection of our own being, and is a useful mechanic for discovering our own distortions and biases.
The Shadow
The idea of the Shadow is a central concept in Jung's work and understanding his view of the psyche as a whole being, with every person containing the entire spectrum of human behavior within themselves. Jung very simply described the Shadow as “the person that we’d rather not be.” Another description from Jung is that the Shadow is “the repository of what is unacceptable to consciousness.”
The Shadow is a powerful tool when dealing with psychoanalysis, which is most helpful for working on the lower three energy centers. For someone on the Service to Others path, an unrealized Shadow might be seen as blockages in these lower chakras. The Shadow is most easily seen in this case through projection. When we do not accept something within ourselves, we avoid addressing this inner attribute and look outwards, judging others in order to not judge ourselves. To realize and accept these aspects of shadow would be recognizing and clearing blockages.
The idea that the shadow will eventually bleed through in our perceptions and actions if it goes unrealized seems to be the same idea that blockages in the lower chakras may be expressed without our awareness when we are confronted by catalyst which meets this blockage. Accepting the Shadow would lead to clearing the blockages.
When discussing mental discipline, Ra explains the importance of realizing our consciousness as whole, including those things we'd rather not accept about ourselves.
However, when we realize and accept the Shadow self, we are not abolishing or getting rid of our Shadow. It may be integrated and accepted, but it is still present as we continue working up the energy center system and begin work in polarization.
Ra says many times that the Choice is integral in polarization of consciousness. The concepts of both polarization and choice suggest that there is another option which is not being expressed. To choose one thing over another, there must be one thing we're not choosing. To polarize in any context means there must be an opposite polarity. This is seen clearly in Ra's description of the workings of polarization.
Q'uo has often said “the brighter one's light, the sharper the shadow.” As we refine the choice and continue polarization, our Shadow is consistent on our path, always the choice we decide not to make. When we have the choice to promote harmony or separation, and we choose harmony, then separation reposited into our Shadow. While we are here in third density our Shadow will persist, and it can aid us in growing our acceptance of self and other-self, and help us in realizing the completeness within ourselves. If we maintain our awareness and acceptance of the Shadow self, it remains a powerful tool as we continue our journey.
Persona
The Persona is another central concept within Jungian theory. The Persona is most easily seen as the various masks we might put on when we face society. The Persona can include many things such as gender identity, stage of social development (such as adolescence), social status, job or profession, etc. When we wear our Persona, we behave in ways which we believe society would expect us to act. We must have a persona in order to function within society, otherwise we'd have no real clear sense of how to interact with others, especially those we meet in relation to our social identity.
When we're young we don't have a real sense of Persona, but we quickly adopt one as we learn from our parents and from society what is acceptable behavior. A person who has a weak Persona may not be able to function well in society because they are stuck within their own world without a good way to relate to others on a social level, while a person who has an over-bearing persona may identify too heavily with their social identity and have a weak sense of self outside of society, making it difficult to relate with others or with self on a personal level.
The Persona acts as an interface between our inner-selves and others in society, or as a filter between our unconscious and conscious expressions.
When discussing our societal self, Ra often refers to the orange and, more frequently, the yellow energy centers. The Persona determines how we interact with others, and the “yellow ray is the ray of self-awareness and interaction.” (41.25) Our relationship to society and our place within society are functions of yellow ray, and the Persona is essentially our social identity. The weak and over-bearing Persona may be seen as a blocked or overactive yellow ray. When we have a consistent persona which is in line with our true inner-selves, we may be approaching a clear functioning yellow ray. This attribute of realization of self interacting socially is the unique attribute of third density and highlights the important of having a consistent, true, and balanced persona with which to face the world.
Enantiodromia
Enantiodromia is a term Jung borrowed from the Greek language which means “running contrariwise.” In context to Jung's theories, it more specially means “eventually everything turns into its opposite.” This is useful for psychoanalysis when it is realized that if an extreme one-sided stance exists in consciousness, the psyche will essentially force a balance of this imbalanced position. Enantiodromia is another example of Jung drawing upon the concept of the human psyche being a whole and complete thing rather than fragments of various human behavior.
A common example of enantiodromia would be the mid-life crisis, where a person breaks down after having lived their life in a one-sided way, neglecting aspects of their own consciousness until eventually they break through and cause the person to behave in a way that is contrary to their normal behavior.
One of the central themes within the Ra material is that of balance, particularly the balance of the mind, our consciousness, our psyche. The ideas of balance and enantiodromia are very powerful tools for self-discovery and discipline of the mind. Ra highlights various exercises in which one may benefit from recognizing the innate balance in our psyches.
Ra also talks about the difficulties which arise when we attempt to overcome desires, creating imbalance:
Jim asked Ra a question which rendered an answer where Ra brought up the idea of each bias turning into its antithesis:
It is of interest to note that the idea of enantiodromia was first recorded by Heraclitus who wrote, “cold things warm, warm things cool, wet things dry and parched things get wet.” Heraclitus is mentioned by Ra:
Anima/Animus
The concepts of the Anima and Animus are another extension of Jung's proposition that each human psyche is whole and within each of us is the complete human mind. It can most simply be described that within the unconscious of each female there is a male personality (the Animus), and within the unconscious of each male there is a female personality (Anima). Considering the idea that being biologically male or female will carry with it corresponding cultural and biological biases, these biases are balanced within the mind. Ra puts it in simple terms:
In Jungian theory, the Anima and Animus tend to be anthropomorphized archetypes and may appear in our unconscious as a person or, if unrealized, be projected out onto the opposite sex. There are stages of development of these contrasexual aspects of self similar to the development of our own conscious being. Since these personalities are completely internalized and largely unconscious, they can serve as a window or a interface to our unconscious minds. Using these inner personalities as tools correlates to what Ra says about the Matrix and Potentiator of the Mind being attracted to the biological sexes:
Jung recognized that a male utilizing the Anima was much different from a female utilizing the Animus. They seemed to serve different functions for each different sex and the way in which each develops is markedly different from the other. This could be a result of the Matrix and Potentiator being attracted to their respective sexes. In utilizing our Anima or Animus, we engage a part of the mind which allows the dance between the conscious and unconscious to play out.
Individuation
Individuation is perhaps the most central concept within Jungian theory and is also one of the most difficult to concretely grasp. In the simplest of terms, it could be called the unfolding and development of our personality, or as Ra might say, the “discipline of the personality.” Jung attempted a simple explanation describing it as the “development of psychological individual as being distinct from the general collective psychology." Many psychoanalysts and psychologists work with the idea of individuation in simpler terms than Jung, but Jung's concept is more fleshed out and can be related to what Ra described as the path of the adept and becoming a conscious co-Creator.
According to Jung, one cannot begin to individuate until we have adapted and found firm personal and social footing within our lives. This would include the development of the Persona as discussed earlier, and can be related to the activation and balancing of the lower three energy centers. As we grow up we activate and develop the lower centers through basic experience and interaction as children and young adults. Jung described the development of these lower energy centers in his own words: “Before individuation can be taken as a goal, the educational aim of adaptation to the necessary minimum of collective norms must first be attained. If a plant is to unfold its specific nature to the full, it must first be able to grow in the soil in which it is planted.” These words highlight the importance of balancing lower energy centers before beginning work on higher centers. If we're successful in maintaining basic functioning in these centers, we may realize the concept of unconditional love applied to other-selves and self, potentiate blue ray, and begin our process of individuation.
Blue ray is key in this process of beginning both individuation and the path of the adept. Jung describes the difficulty of the process of individuation similarly to how Ra describes the difficulty of activating blue ray. Jung says, “To find out what is truly individual in ourselves, profound reflection is needed and suddenly we realize how uncommonly difficult the discovery of individuality is.” Ra says:
Profound reflection and blue ray honesty go hand in hand. The honesty required for blue ray is not a simple ability to truthfully convey how you feel, but the ability to identify things about yourself that are normally hiding or buried in the unconscious mind, things that we might not wish to know about ourselves and so we build walls around these truths.
Blue ray is commonly associated with outward communication as it is often called the throat chakra, but before outward communication of the true self may be expressed, there must be honest inward communication.
The reason this honesty towards the self is so important is because we grow up in an environment of social norms which we necessarily adopt as our own values. To examine these values and determine whether or not they are in-tune with our own individuality requires that we apply rigorous honesty.
In doing this, we start to break down and integrate the Persona which we developed in our earlier stages of development, no longer feeling the need to live up to social expectations and feeling more comfortable to live as we truly are. Jung talks about this freedom and how it is seen against the backdrop of previous social norms: “Individuation is always to some extent opposed to collective norms, since it means separation and differentiation from the general and building up of the particular – not a particularity that is sought out, but one that is already ingrained in the psychic constitution. The opposition to the collective norm, however, is only apparent, since closer examination shows that the individual standpoint is not antagonistic to it but only differently oriented.”
Ra talks about this freedom in similar terms:
Ra points out here that the significance of blue ray in this process of freeing oneself from social expectations:
Ra also agrees with the idea put forth by Jung that this particularity which leads to freedom isn't something which can be sought, but is something which is already a part of the individual.
And so the more we are able to individuate, the more we are able to participate in our experience as conscious co-Creators and walk the steps of the adept who lives free. Jung believed that this freedom was essential to the health of ourselves as individuals and the health of our social complex: “Only a society that can preserve social cohesion and collective values while at the same time granting the individual the greatest possible freedom has any prospect of enduring vitality. As the individual is not just a single separate being, but by his very existence presupposes a collective relationship, the process of individuation must lead to more intense and broader collective relationships and not to isolation.”
If you'd like to know more about Jungian psychology, you can find a great podcast series by John Betts, a Jungian analyst, at this website:
http://www.learnoutloud.com/Podcast-Dire...cast/22576#
I used this podcast series as a basis for this presentation, so all of these concepts can be explored more fully there.
After feeling like I had reached a certain depth of understanding in the Ra material I branched out to gain a different perspective, and the direction I found myself drawn to was Carl Jung. One of the topics in the Law of One I found to be most fruitful was the descriptions of the functions of the conscious and unconscious mind. In hearing people reference Jung, it seem to me that he viewed the dance between the conscious mind and the unconscious mind very similarly to Ra, understanding the vast resources of the unconscious mind.
The more I read about Jung's work the more it became obvious he was touched on many of the exact same concepts discussed in the Ra material using very different words. The understanding I gained through Ra fit perfectly in with almost everything I learned about Jung's views. It helped me grasp many things I would not have otherwise understood. The opposite also being true, my understanding of the Ra material grew as I grasped Jung's perspective.
It would be an extremely lengthy and time-consuming endeavor to try to draw every correlation and map out how well they compliment each other. For the purposes of this presentation, I'll look at some of the core concepts within Jungian psychology and explain how I feel they connect so clearly back to Ra.
Projection
Jung defined projection as “the expulsion of a subjective content into an object; it is the opposite of introjection. Accordingly, it is a process of dissimilation, by which a subjective content becomes alienated from the subject and is, so to speak, embodied in the object.”
Ra proposes that other-selves can serve as a mirror for us, reflecting back our true nature, particularly so for those along the right-hand path.
Quote:19.13 “The quickest way to learn is to deal with other-selves. This is a much greater catalyst than dealing with the self. Dealing with the self without other-selves is akin to living without what you would call mirrors. Thus, the self cannot see the fruits of its beingness. Thus, each may aid each by reflection.”
Quote:99.8 “Those upon the right-hand path have no such protection against other-selves for upon that path the doughty seeker shall find many mirrors for reflection in each other-self it encounters.”
In the Jungian sense, projection is a very unconscious act. We hardly ever realize exactly how our biases form our perception until catalyst draws our attention to a particular bias and we choose to explore it. Ra also described perception as being mostly unconscious:
Quote:93.20 “All that you perceive seems to be consciously perceived. This is not the correct supposition. All that you perceive is perceived as catalyst unconsciously. By the, shall we say, time that the mind begins its appreciation of catalyst, that catalyst has been filtered through the veil and in some cases much is veiled in the most apparently clear perception.”
It can easily be concluded from both Jung and Ra's views that our much of what we perceive is a reflection of our own being, and is a useful mechanic for discovering our own distortions and biases.
The Shadow
The idea of the Shadow is a central concept in Jung's work and understanding his view of the psyche as a whole being, with every person containing the entire spectrum of human behavior within themselves. Jung very simply described the Shadow as “the person that we’d rather not be.” Another description from Jung is that the Shadow is “the repository of what is unacceptable to consciousness.”
The Shadow is a powerful tool when dealing with psychoanalysis, which is most helpful for working on the lower three energy centers. For someone on the Service to Others path, an unrealized Shadow might be seen as blockages in these lower chakras. The Shadow is most easily seen in this case through projection. When we do not accept something within ourselves, we avoid addressing this inner attribute and look outwards, judging others in order to not judge ourselves. To realize and accept these aspects of shadow would be recognizing and clearing blockages.
The idea that the shadow will eventually bleed through in our perceptions and actions if it goes unrealized seems to be the same idea that blockages in the lower chakras may be expressed without our awareness when we are confronted by catalyst which meets this blockage. Accepting the Shadow would lead to clearing the blockages.
When discussing mental discipline, Ra explains the importance of realizing our consciousness as whole, including those things we'd rather not accept about ourselves.
Quote:5.2 “The second mental discipline is acceptance of the completeness within your consciousness. It is not for a being of polarity in the physical consciousness to pick and choose among attributes, thus building the roles that cause blockages and confusions in the already-distorted mind complex. Each acceptance smoothes part of the many distortions that the faculty you call judgment engenders.”
However, when we realize and accept the Shadow self, we are not abolishing or getting rid of our Shadow. It may be integrated and accepted, but it is still present as we continue working up the energy center system and begin work in polarization.
Ra says many times that the Choice is integral in polarization of consciousness. The concepts of both polarization and choice suggest that there is another option which is not being expressed. To choose one thing over another, there must be one thing we're not choosing. To polarize in any context means there must be an opposite polarity. This is seen clearly in Ra's description of the workings of polarization.
Quote:94.12 “As the entity increases in experience it shall, more and more, choose positive interpretations of catalyst if it is upon the service-to-others path and negative interpretations of catalyst if its experience has been along the service-to-self path.”
Q'uo has often said “the brighter one's light, the sharper the shadow.” As we refine the choice and continue polarization, our Shadow is consistent on our path, always the choice we decide not to make. When we have the choice to promote harmony or separation, and we choose harmony, then separation reposited into our Shadow. While we are here in third density our Shadow will persist, and it can aid us in growing our acceptance of self and other-self, and help us in realizing the completeness within ourselves. If we maintain our awareness and acceptance of the Shadow self, it remains a powerful tool as we continue our journey.
Persona
The Persona is another central concept within Jungian theory. The Persona is most easily seen as the various masks we might put on when we face society. The Persona can include many things such as gender identity, stage of social development (such as adolescence), social status, job or profession, etc. When we wear our Persona, we behave in ways which we believe society would expect us to act. We must have a persona in order to function within society, otherwise we'd have no real clear sense of how to interact with others, especially those we meet in relation to our social identity.
When we're young we don't have a real sense of Persona, but we quickly adopt one as we learn from our parents and from society what is acceptable behavior. A person who has a weak Persona may not be able to function well in society because they are stuck within their own world without a good way to relate to others on a social level, while a person who has an over-bearing persona may identify too heavily with their social identity and have a weak sense of self outside of society, making it difficult to relate with others or with self on a personal level.
The Persona acts as an interface between our inner-selves and others in society, or as a filter between our unconscious and conscious expressions.
When discussing our societal self, Ra often refers to the orange and, more frequently, the yellow energy centers. The Persona determines how we interact with others, and the “yellow ray is the ray of self-awareness and interaction.” (41.25) Our relationship to society and our place within society are functions of yellow ray, and the Persona is essentially our social identity. The weak and over-bearing Persona may be seen as a blocked or overactive yellow ray. When we have a consistent persona which is in line with our true inner-selves, we may be approaching a clear functioning yellow ray. This attribute of realization of self interacting socially is the unique attribute of third density and highlights the important of having a consistent, true, and balanced persona with which to face the world.
Enantiodromia
Enantiodromia is a term Jung borrowed from the Greek language which means “running contrariwise.” In context to Jung's theories, it more specially means “eventually everything turns into its opposite.” This is useful for psychoanalysis when it is realized that if an extreme one-sided stance exists in consciousness, the psyche will essentially force a balance of this imbalanced position. Enantiodromia is another example of Jung drawing upon the concept of the human psyche being a whole and complete thing rather than fragments of various human behavior.
A common example of enantiodromia would be the mid-life crisis, where a person breaks down after having lived their life in a one-sided way, neglecting aspects of their own consciousness until eventually they break through and cause the person to behave in a way that is contrary to their normal behavior.
One of the central themes within the Ra material is that of balance, particularly the balance of the mind, our consciousness, our psyche. The ideas of balance and enantiodromia are very powerful tools for self-discovery and discipline of the mind. Ra highlights various exercises in which one may benefit from recognizing the innate balance in our psyches.
Quote:5.2 “The polarity of your dimension must be internalized. Where you find patience within your mind you must consciously find the corresponding impatience and vice versa. Each thought that a being has, has in its turn an antithesis. The disciplines of the mind involve, first of all, identifying both those things of which you approve and those things of which you disapprove within yourself, and then balancing each and every positive and negative charge with its equal. The mind contains all things. Therefore, you must discover this completeness within yourself.
...
In each entity there exists completeness. Thus, the ability to understand each balance is necessary. When you view patience, you are responsible for mirroring in your mental understanding, patience/impatience. When you view impatience, it is necessary for your mental configuration of understanding to be impatience/patience.”
Ra also talks about the difficulties which arise when we attempt to overcome desires, creating imbalance:
Quote:18.5 “We have found it to be inappropriate in the extreme to encourage the overcoming of any desires, except to suggest the imagination rather than the carrying out in the physical plane, as you call it, of those desires not consonant with the Law of One; this preserving the primal distortion of free will.
The reason it is unwise to overcome is that overcoming is an unbalanced action creating difficulties in balancing in the time/space continuum. Overcoming thus creates the further environment for holding onto that which apparently has been overcome.
All things are acceptable in the proper time for each entity, and in experiencing, in understanding, in accepting, in then sharing with other-selves, the appropriate description shall be moving away from distortions of one kind to distortions of another which may be more consonant with the Law of One.
It is, shall we say, a shortcut to simply ignore or overcome any desire. It must instead be understood and accepted. This takes patience and experience which can be analyzed with care, with compassion for self and for other-self.”
Jim asked Ra a question which rendered an answer where Ra brought up the idea of each bias turning into its antithesis:
Quote:59.3 “Questioner: I have a question from Jim that states: “I think I have penetrated the mystery of my lifelong anger at making mistakes. I think I have always been aware subconsciously of my abilities to master new learnings, but my desire to successfully complete my mission on Earth has been energized by the Orion group into irrational and destructive anger when I fail. Could you comment on this observation?”
Ra: I am Ra. We would suggest that as this entity is aware of its position as a Wanderer, it may also consider what pre-incarnative decisions it undertook to make regarding the personal or self-oriented portion of the choosing to be here at this particular time/space. This entity is aware, as stated, that it has great potential, but potential for what? This is the pre-incarnative question. The work of sixth density is to unify wisdom and compassion. This entity abounds in wisdom. The compassion it is desirous of balancing has, as its antithesis, lack of compassion. In the more conscious being this expresses or manifests itself as lack of compassion for self. We feel this is the sum of suggested concepts for thought which we may offer at this time without infringement.”
It is of interest to note that the idea of enantiodromia was first recorded by Heraclitus who wrote, “cold things warm, warm things cool, wet things dry and parched things get wet.” Heraclitus is mentioned by Ra:
Quote:25.4 “There were isolated instances of callings, one such taking place beginning approximately [2,600] of your years in the past in what you would call Greece at this time and resulting in writings and understandings of some facets of the Law of One. We especially note the one known as Thales and the one known as Heraclitus, those being of the philosopher career, as you may call it, teaching their students.”
Anima/Animus
The concepts of the Anima and Animus are another extension of Jung's proposition that each human psyche is whole and within each of us is the complete human mind. It can most simply be described that within the unconscious of each female there is a male personality (the Animus), and within the unconscious of each male there is a female personality (Anima). Considering the idea that being biologically male or female will carry with it corresponding cultural and biological biases, these biases are balanced within the mind. Ra puts it in simple terms:
Quote:5.2 “Each biological male is female; each biological female is male.”
In Jungian theory, the Anima and Animus tend to be anthropomorphized archetypes and may appear in our unconscious as a person or, if unrealized, be projected out onto the opposite sex. There are stages of development of these contrasexual aspects of self similar to the development of our own conscious being. Since these personalities are completely internalized and largely unconscious, they can serve as a window or a interface to our unconscious minds. Using these inner personalities as tools correlates to what Ra says about the Matrix and Potentiator of the Mind being attracted to the biological sexes:
Quote:87.28 “When the veiling process was accomplished, to the male polarity was attracted the Matrix of the Mind and to the female, the Potentiator of the Mind; to the male the Potentiator of the Body, to the female the Matrix of the Body.”
Jung recognized that a male utilizing the Anima was much different from a female utilizing the Animus. They seemed to serve different functions for each different sex and the way in which each develops is markedly different from the other. This could be a result of the Matrix and Potentiator being attracted to their respective sexes. In utilizing our Anima or Animus, we engage a part of the mind which allows the dance between the conscious and unconscious to play out.
Individuation
Individuation is perhaps the most central concept within Jungian theory and is also one of the most difficult to concretely grasp. In the simplest of terms, it could be called the unfolding and development of our personality, or as Ra might say, the “discipline of the personality.” Jung attempted a simple explanation describing it as the “development of psychological individual as being distinct from the general collective psychology." Many psychoanalysts and psychologists work with the idea of individuation in simpler terms than Jung, but Jung's concept is more fleshed out and can be related to what Ra described as the path of the adept and becoming a conscious co-Creator.
According to Jung, one cannot begin to individuate until we have adapted and found firm personal and social footing within our lives. This would include the development of the Persona as discussed earlier, and can be related to the activation and balancing of the lower three energy centers. As we grow up we activate and develop the lower centers through basic experience and interaction as children and young adults. Jung described the development of these lower energy centers in his own words: “Before individuation can be taken as a goal, the educational aim of adaptation to the necessary minimum of collective norms must first be attained. If a plant is to unfold its specific nature to the full, it must first be able to grow in the soil in which it is planted.” These words highlight the importance of balancing lower energy centers before beginning work on higher centers. If we're successful in maintaining basic functioning in these centers, we may realize the concept of unconditional love applied to other-selves and self, potentiate blue ray, and begin our process of individuation.
Blue ray is key in this process of beginning both individuation and the path of the adept. Jung describes the difficulty of the process of individuation similarly to how Ra describes the difficulty of activating blue ray. Jung says, “To find out what is truly individual in ourselves, profound reflection is needed and suddenly we realize how uncommonly difficult the discovery of individuality is.” Ra says:
Quote:48.7 “There is always some difficulty in penetrating blue primary energy for it requires that which your people have in great paucity; that is, honesty.”
Profound reflection and blue ray honesty go hand in hand. The honesty required for blue ray is not a simple ability to truthfully convey how you feel, but the ability to identify things about yourself that are normally hiding or buried in the unconscious mind, things that we might not wish to know about ourselves and so we build walls around these truths.
Blue ray is commonly associated with outward communication as it is often called the throat chakra, but before outward communication of the true self may be expressed, there must be honest inward communication.
Quote:48.7 “Blue ray is the ray of free communication with self and with other-self.”
The reason this honesty towards the self is so important is because we grow up in an environment of social norms which we necessarily adopt as our own values. To examine these values and determine whether or not they are in-tune with our own individuality requires that we apply rigorous honesty.
In doing this, we start to break down and integrate the Persona which we developed in our earlier stages of development, no longer feeling the need to live up to social expectations and feeling more comfortable to live as we truly are. Jung talks about this freedom and how it is seen against the backdrop of previous social norms: “Individuation is always to some extent opposed to collective norms, since it means separation and differentiation from the general and building up of the particular – not a particularity that is sought out, but one that is already ingrained in the psychic constitution. The opposition to the collective norm, however, is only apparent, since closer examination shows that the individual standpoint is not antagonistic to it but only differently oriented.”
Ra talks about this freedom in similar terms:
Quote:80.10 “It is also to be noted that an adept is one which has freed itself more and more from the constraints of the thoughts, opinions, and bonds of other-selves. Whether this is done for service to others or service to self, it is a necessary part of the awakening of the adept. This freedom is seen by those not free as what you would call evil or black. The magic is recognized; the nature is often not.”
Ra points out here that the significance of blue ray in this process of freeing oneself from social expectations:
Quote:41.25 “Green ray is the movement through various experiences of energy exchanges having to do with compassion and all-forgiving love to the primary blue ray which is the first ray of radiation of self regardless of any actions from another.
The green-ray entity is ineffectual in the face of blockage from other-selves. The blue-ray entity is a co-Creator.”
Ra also agrees with the idea put forth by Jung that this particularity which leads to freedom isn't something which can be sought, but is something which is already a part of the individual.
Quote:75.23 “As the adept becomes a more and more consciously crystallized entity it gradually manifests more and more of that which it always has been since before time; that is, the One Infinite Creator.”
And so the more we are able to individuate, the more we are able to participate in our experience as conscious co-Creators and walk the steps of the adept who lives free. Jung believed that this freedom was essential to the health of ourselves as individuals and the health of our social complex: “Only a society that can preserve social cohesion and collective values while at the same time granting the individual the greatest possible freedom has any prospect of enduring vitality. As the individual is not just a single separate being, but by his very existence presupposes a collective relationship, the process of individuation must lead to more intense and broader collective relationships and not to isolation.”
If you'd like to know more about Jungian psychology, you can find a great podcast series by John Betts, a Jungian analyst, at this website:
http://www.learnoutloud.com/Podcast-Dire...cast/22576#
I used this podcast series as a basis for this presentation, so all of these concepts can be explored more fully there.
![[Image: Intelligent_design.jpg]](http://3.bp.blogspot.com/_mNB9mapd0IY/S4eYNZSAeKI/AAAAAAAAAHc/2QGrVrJ9Je0/s400/Intelligent_design.jpg)
![[Image: 13785697-surrealistic-picture-of-an-appl...mirror.jpg]](http://us.123rf.com/450wm/tommasolizzul/tommasolizzul1205/tommasolizzul120500064/13785697-surrealistic-picture-of-an-apple-reflecting-in-the-mirror.jpg)