Patrick Harpur, Daimonic Reality: To make room for the daimons is to set a distance between us and them. This enables us to reflect, and reflect on, them; or, perhaps more accurately, allows them to reflect themselves through us. Reflection is “an act of becoming conscious.” If we become conscious of the daimons, and remain mindful of them, we avoid becoming possessed by them. For we are always vulnerable to neurotic fixations and compulsions when unconscious daimons drive us to act out, against our will, their fixed mythic patterns.

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Patrick Harpur, Daimonic Reality: Too much of our recent history has been soul-slaughter, imagining the past as merely primitive and, muscle-bound with technology, bulldozing the sacred places, hunting the daimonic animals with high-velocity rifles, dispatching the jets to shoot down the UFOs, violating the moon-goddess with phallic rockets, and so on. Having severed all connection with the gods and daimons, we reckon we are getting away with it. But we aren’t.

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Listen to this post: Memory is most commonly understood to be something like a computer hard drive. Experience is stored by the brain like a computer writes to a disk. When memory fails, it is a mechanical failure. Eventually the hard drive degrades to the point of unreliability. This is, like most machine models, wrong. Memory is a place, an Otherworld, which we visit. Like Imagination, Faery, and Dreaming, it exists alongside the waking world—sometimes parallel, sometimes not.

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Hey, ancestors, I want to talk to you about mom. You all know she’s in assisted living and on hospice care now. She knows the end is in sight, though we can’t judge the distance. I think she felt that nearness yesterday after a visit with one of the hospice folks. I called her last night. She’s afraid she’ll die and go to Hell. We know that fear is groundless, but she very much does not.

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Patrick Harpur, Daimonic Reality: Modern depth psychology came about because the daimons would no longer be ignored. They made themselves felt in neurotic symptoms, in obsessions and psychoses. Freud and his followers documented the complexes which cried out from within us with alien voices; Jung followed their call into the depths, beyond the personal, beyond even the human, to the world of archetypal psychological principles in which he saw the gods returning in a new guise.

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After my recent post, I decided to look into the context of the Lewis quote on the longaevi from The Discarded Image. What follows is a summary, not intended to be thorough and, as usual, aimed at unapologetically pillaging ideas for my own use. To begin with, here is Lewis describing some fundamentals of the medieval model, into which he will later situate the longaevi: In the Mundas which God built of that raw material [the four contraries of hot, cold, moist, and dry] we find them only in combination.

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Patrick Harpur, Daimonic Reality: In his book The Discarded Image, C. S. Lewis tries to depict the universe as it was seen through the eyes of a medieval person. He describes their view of the heavens, with its precise system of crystalline spheres towering like a great cathedral, vast but finite, into space. And he is just about to describe their view of Earth and its inhabitants who occupy the lower end of the Great Chain of Being, which stretches down from God and the angels, to man, animals, vegetables, and even stones, when he finds himself obliged to pause and consider an anomalous class of beings.

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The dark chthonic waters – essentially ancestral waters – rise from the unseen land of the dead into light and become visible. This process is controlled by ancestral agency, the waters becoming a medium through which ancestral presence surfaces and circulates. (Mark Nemglan) The part of southern Indiana I belong to is characterized by karst topography, where water flows through soluble limestone and forms sinkholes and caves. Sometimes the water even disappears underground in what is called a sinking stream.

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In an echo of Bruno Latour’s “we have never been modern”, David Abram argues “we are still animist.” We have built devices that speak to us, even have conversations with us, in an attempt to find our way back to the living landscape of our ancestors. Yet these devices are not radically other; they are only extensions of human consciousness. Our living landscape is thus only ever human, thinning our experience, dulling our senses, and pushing us deeper and deeper into artificial environments.

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Robinson Jeffers: As for us: We must uncenter our minds from ourselves; We must unhumanize our views a little, and become confident As the rock and ocean that we were made from. How does living in a full cosmos affect my daily life? As dear old Robinson says, it unhumanizes my views a little; it de-centers me. In an empty cosmos, humans alone have agency. Humans can be acted upon by impersonal forces, certainly, but those actions are definitionally meaningless.

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