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Archetypal Cosmology: Past and Present I believe that the astonishingly consistent and nuanced reality of the planetary correlations with the archetypal dynamics of human life is one of the most compelling intimations we have that we live in a meaning-laden and purposeful universe. Archetypal Cosmology: Past and Present by Richard Tarnas ince a recent issue of The Mountain reflect its emergence from a unique played a similar role in late modern cul- SAstrologer was devoted to matters convergence of scholars and intellec- ture, attracting countless scholars and archetypal, I was asked by the editors tual currents at two particular learning visionaries, from Aldous Huxley, Alan and a number of its readers to consider communities, Esalen Institute during the Watts, and Arnold Toynbee to Abra- writing a brief overview of the history of 1970s and ’80s and the California Insti- ham Maslow, R. D. Laing, and Lama archetypal cosmology. So, in this essay, tute of Integral Studies from the 1990s Govinda. An overriding impulse toward I would like to describe, first, the key to the present. Out of that creative exploration and transformation per- individuals and influences that contrib- commingling of people and ideas arose vaded the institute community, as con- uted to the academic discipline and phil- a distinctive vision of psyche and cos- temporary psychology and philosophy osophical perspective called archetypal mos, of the human being’s co-creative met esoteric traditions and practices cosmology, and then its longer ancestry, participation in an ensouled, evolving in service of expanding the horizons the centuries-old traditions out of which universe. This cosmological vision is of human experience and knowledge. it emerged. grounded in a particular astrological Ancient and modern, East and West, It could be argued that the emer- research paradigm that has proved body and soul, science and spirituality, gence of archetypal cosmology was in highly promising in the study of history shamanism and mysticism, quantum some sense inevitable, as scholars and and biography, psychology, philoso- physics and the psychedelic revolution researchers working in late 20th-century phy, religion, mythology, culture, and — all had a place at the table. academia recognized the larger implica- the arts. In astrology, the field at Esalen was tions of the evidence for planetary cor- It often happens that the fresh seeded by Dane Rudhyar’s lectures relations with the patterns of human winds of new ideas and spiritual there in the 1960s. I had first encoun- experience. Given the extraordinary impulses that enter into a culture and tered astrology in conversations with nature of these correlations, the obvi- eventually transform it do not originate a Jungian faculty member at Harvard ous task was to pursue the research in in the mainstream universities, but when I was an undergraduate in the a more systematic way, think deeply rather come from outlier institutions late 1960s and early ’70s, but it took about the resulting evidence, then inte- and learning communities that are the metaphysically wide-open, esoteri- grate this with the relevant ideas and more countercultural, adventurous, cally intensive atmosphere of Esalen conceptual frameworks from both the and visionary in character. Such was to spur a more serious engagement admired past, such as the Platonic– the case, for example, in 15th-century with that perspective. In my early years Pythagorean tradition or the work of Europe, when the late medieval univer- at Esalen, I was working on my doc- Johannes Kepler, and the cutting-edge sities had become stagnant, and the toral degree and taking seminars with present, from depth psychology to the crucial insights and scholarship that a number of remarkable teachers, each new paradigm sciences. helped bring forth the Renaissance of whom was carrying critical insights: But if the rise of archetypal cosmol- emerged from the Florentine Platonic Joseph Campbell, with his multicultural ogy was perhaps inevitable in principle, Academy. In the second half of the 20th erudition deciphering the archetypal its specific character and even its name century, Esalen Institute in California language of myth, “the secret opening June/July 2011 * The Mountain Astrologer 65 Archetypal Cosmology we witnessed the various ways a transit involving Saturn, Uranus, Neptune, or We witnessed the Pluto to the natal chart could be embod- through which the inexhaustible ener- various ways a transit ied in experience. We were also able to gies of the cosmos pour into human cul- assess with greater experimental preci- tural manifestation”; Gregory Bateson, involving Saturn, sion which astrological factors tended with his polymath’s recognition of an Uranus, Neptune, or to be most significant and what were “ecology of mind” in nature and “the the orbs (the range of degrees before patterns which connect”; Huston Smith, Pluto to the natal chart and after exact) within which planetary with his ecumenical transmission of the could be embodied aspects were archetypally operative. world’s religious and mystical traditions; We found that by far the principal and Stanislav Grof, with his radically in experience. factors in understanding these experi- expanded cartography of the psyche ences were the major planetary aspects and powerful methods of psychospiritual cine rituals with greater awareness of the in natal charts, personal transits and transformation. While, in retrospect, psychological dynamics active for that progressions, and world transits. The one can see how these teachings helped person and that time, to gain insight into astrological approach that emerged as shape the approach to astrology that certain cyclical activations of particular most illuminating was thus essentially would emerge at Esalen, initially astrol- complexes in an individual’s inner equivalent to that of Kepler, with his ogy still seemed to me an unlikely can- world and outer-life circumstances — emphasis on the planetary aspects as didate for being a key to the mystery of astrology seemed to represent, as Grof the dominant indicators of astrological psyche and cosmos. Richly symbolic, put it, a kind of “Rosetta stone” for meaning, an unfolding cosmic geometry yes, strangely helpful perhaps in fram- understanding the human psyche. I was of archetypal meaning centered on the ing imaginative reflections on one’s psy- reminded of Bruno Schulz’s words: moving Earth. The evidence also sug- chological tendencies — but what could gested the importance of recognizing it really have to do with the actual vast So it comes to pass that, when we larger orbs than have generally been universe of planets and galaxies? pursue an inquiry into a character used in traditional astrology. We came That perception rapidly changed beyond a certain depth, we step to see aspects not as acting like isolated when Grof and I, pursuing research out of the field of psychological cat­ on-and-off light switches, but rather as together in the field of consciousness egories and enter the sphere of the indicating archetypal wave forms that studies and following a suggestion by ultimate mysteries of life. The floor- enter into the individual or collective Arne Trettevik, were surprised to dis- boards of the soul, to which we try psychic field and interact with the larger cover an extraordinarily consistent to penetrate, fan open and reveal complex whole of archetypal dynam- and symbolically nuanced correlation the starry firmament.1 ics cumulatively operative in the field. between the timing of individuals’ major These are then shaped and inflected by psychological transformations and the This particular context and prag- the specific circumstances and creative planetary transits to their natal charts. matic motivation for our astrological responses of the individuals and com- Esalen offered many intensive tech- research had another unexpected munities in question, and expressed as niques and practices for catalyzing psy- consequence. The unusually profound concrete events and experiences. From chological transformation, and many encounters with the deep unconscious 1976 onward, we expanded the com- hundreds of individuals came there in that we were studying frequently pass of the research to include a sys- the course of their life journeys specifi- involved direct experiences of an arche- tematic study of the biographies of cally to undergo profound transforma- typal dimension of reality — whether hundreds of prominent historical and tive experiences, so Esalen proved to be in the form of mythic figures and nar- cultural figures, as well as the archetypal a superb laboratory for conducting this ratives from various cultures, gods and dynamics of the collective psyche evi- research. Suddenly, we had a method goddesses, transcendent Platonic Ideas, dent in major historical phenomena of illuminating both the archetypal or Jungian archetypes. These numinous and cultural epochs. character and the timing of such experi- essences and forces were experienced In essence, the research was driven ences, including non-ordinary states of as informing the wide range of bio- by a synthesis of two traditions that consciousness such as those mediated graphical memories, psychological com- had been evolving rapidly during the by powerful psychoactive plants and plexes, transpersonal experiences, and 20th century: the depth psychology of compounds — something Grof and his other vivid emotional and somatic con- Jung, Freud, and William James, devel- colleagues at psychiatric research clin- tent activated
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