baja

“I have my eye on the central fire, and I’m trying to put some mirrors around it to show to others. Sometimes the edges of those mirrors leave gaps and don’t fit together exactly. I can’t help that. Look at what I’m trying to point to!”

The mirror appears throughout the human drama as a means of self-knowledge or self-delusion. We have used the reflective surface both to reveal and to hide reality, and mirrors have found their way into religion, folklore, literature, art, magic, and science.

Ultimately, the dialectic of master and slave does not yield a society where everyone is free and capable of leisure, too. Rather, it leads to a society of work in which the master himself has become a laboring slave. In this society of compulsion, everyone carries a work camp inside. This labor camp is defined by the fact that one is simultaneousl

Hermes means “he of the stone heap.” In Greece, mounds of stones served as landmarks and property boundaries. Somewhat paradoxically, Hermes is also a boundary-crosser. The themes of boundaries and boundary-crossing arise again and again in interpretations of Hermes, and tricksters generally.

The dark night is a profoundly good thing. It is an ongoing spiritual process in which we are liberated from attachments and compulsions and empowered to live and love more freely.

The shadow goes by many familiar names: the disowned self, the lower self, the dark twin or brother in bible and myth, the double, repressed self, alter ego, id. When we come face-to-face with our darker side, we use metaphors to describe these shadow encounters: meeting our demons, wrestling with the devil, descent to the underworld, dark night of

According to the respected authority on Western spiritual traditions Mark Stavish, Egregorials can be created by an individual, in which case they are perceived as individual entities; or they can be collectively brought into being by groups who share the same belief system. In the latter case, the Egregorial becomes a manifestation of a collective