Persona

The Celebrity Persona: vasta / Sameer Vasta

The term persona is derived from the New Latin, dramatas personae, which means the characters listed at the top of a literary play.

In literary theory the persona is the alter ego, the “I” who speaks in a poem or work of literature.

In ancient Greece, the persona was a mask worn by actors. The masking effect was achieved by rubbing clay or dyes on the face or by wearing actual masks made of bark.

Persona later referred to “person,” arguably semantically related to the New Testament phrase, “God is no respecter of persons” (Acts 10:34).

C. G. Jung’s use of the term persona points to our necessary social identity. In the Jungian sense, the persona is the convenient or appropriate ‘face’ that we show to the outside world.

The Jungian persona is not the true self nor is it the ego. But the persona serves a critical role in facilitating social interaction.

However, Jung and Jungians like Daryl Sharp say there’s a danger, as with the actor, in identifying with the persona once the performance is over.

One only has to think of the tragedy of the late Heath Ledger (1979 – 2008), who apparently was haunted by his demonic “Joker” character after the completion of the The Dark Night Batman film.

So it is, Jung would say with the psychological persona. To over-identify with it could be psychologically hazardous.

For religious persons, the persona is sometimes used in an attempt to convey a particular belief system held dear. Some Christians, for instance, apply personas not just for social convenience, but to try to “fish” for souls—i.e. to lead others to a spiritual knowledge of Christ.

As a tool for facilitating religious conversion, the persona becomes a kind of well-intentioned lure, in keeping with the idea that Christ makes his disciples “fishers of persons” (Matthew 4:19).

In addition, the persona is found in pop culture as a device when lyrics are spoken or rapped over music, as with Canadian musician Robbie Robertson in the song “Somewhere Down The Crazy River”:

Take a picture of this
The fields are empty, abandoned ‘59 Chevy
Laying in the back seat listening to Little Willie John
Yea, that’s when time stood still
You know, I think I’m gonna go down to Madam X
And let her read my mind
She said “That Voodoo stuff don’t do nothing for me.”

Likewise, Frank Zappa in the song “Camirillo Brillo” spoke over:

Is that a Mexican poncho or is that a Sears poncho?

In hiphop, rap and acid jazz music figures like Galliano, Guru and Kanye West make almost continuous use of this technique.

Guru, for instance, raps in “Living in this World”:

What’s happening.. check it out
It’s critical the situation is pitiful
Bear in mind you gotta find somethin spiritual
We never gain cause we blame it on the system
You oughta listen whether Muslim or Christian
or any other type religion or creed
Cause what we need is less greed

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Persephone

persephone rising: Eddi 07 / Erdmute/ Eddi

Persephone [Greek Persephone: maiden] was a Greek fertility and death goddess, born of Zeus and Demeter.

In the Homeric Hymn to Demeter, Persephone was abducted by Hades to the underworld while plucking flowers from a bounteous field in Sicily.

She was accompanied by a litter of pigs and was tricked by Hades into eating some pomegranate seeds while in the underworld. Her punishment for this act was to remain in the land of the dead for, depending on the account, three, six or eight months of each year.

This type of myth and the notion of a food taboo in the underworld is so widespread that it might lend support to Jung’s idea of the archetypes of the collective unconscious .

Persephone was also raped by her father, Zeus, who transformed into a serpent to complete the incestual deed.

S. G. F. Brandon, in the classic Dictionary of Comparative Religion, notes that she was associated with the Eleusinian Mysteries and figured in Orphism.¹

From this, some contemporary writers say that the myth of Persephone illustrates the ethos of the Eleusinian and Orphic mysteries.

Not surprisingly, the celebrated mythographer Joseph Campbell, whose work built on Jung’s, spoke at length about Persephone in connection with the mystery religions.

On a more mundane level, her annual release and return to the underworld coincides with the grain crops which live during the growing season and die when stored in underground containers during the off-season.

Persephone is also called Kore [Greek: the girl] and in Roman form, Proserpine.

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¹ Dictionary of Comparative Religion (New York: Scribner’s and Sons, 1970, p. 493).

» Death and Resurrection

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Pericles

Pericles: CameliaTWU

Pericles (ca. 495-429 BCE) was an Athenian general and statesman born in the Alcmaeonid family during Athens‘ so-called Golden Age.

A great orator who reached the masses without stooping to their vulgar idioms, Pericles had the ruling power of a king (443-429 BCE) but was never crowned as such. His was so influential to the Greeks living at Athens that the historian Thucydides (circa 460 BCE – 395 BCE) called him “the first citizen of Athens.”

Pericles advocated legal reforms that culminated in the full Athenian democracy (462-461 BCE). He became the head of the democratic party in 461 BCE, while his opponent Cimon was exiled.

Actively involved in the literary, philosophical and artistic community of Athens, he was the driving force behind the erection of the Parthenon (begun 447 BCE) and several other impressive structures.

During the Thirty Years Peace he remained antagonistic to Sparta, this fuelling the onset of the Peloponnesian War (431-404 BCE).

While the Peloponnesian War began to rage, Athens was hit by a plague that claimed his life.

The Greek historian and philosopher Plutarch (c.46-c.120 CE ) wrote his biography. Shakespeare read Plutarch’s biography and wrote the play Pericles, Prince of Tyre (c.46-c.120 CE ) with his characteristic wit and wisdom:

So, this is Tyre, and this the court. Here must I kill King Pericles; and if I do it not, I am sure to be hanged at home: ’tis dangerous. Well, I perceive he was a wise fellow, and had good discretion, that, being bid to ask what he would of the king, desired he might know none of his secrets: now do I see he had some reason for’t; for if a king bid a man be a villain, he’s bound by the indenture of his oath to be one! (Act I, Scene III)

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Pelegianism

stain glass saint augustine: paparutzi / christina rutz

Pelagianism is the unorthodox Christian view that salvation may be attained through one’s own efforts, in contrast to redemption through Divine Grace.

Pelagius believed that Adam’s original sin (as told in the Biblical book of Genesis) was a bad example for the rest of us but it didn’t indelibly stamp sin into every human being born after him.

In other words, Pelagius recast the traditional idea of a universal “original sin” into a more specific “first sin” of Adam.

Sin then is something we can avoid by making good ethical choices and following through with good ethical actions. This puts full responsibility on the individual.

Jesus, then, is seen as setting a good example and providing a means for atonement instead of dying for the original sin that we, so the traditional story goes, inherited from Adam’s egregious disobedience to God.

In the early 5^th century St. Augustine condemned this idea and its founder, Pelagius, was accused of heresy and acquitted.

But this was only a reprieve. Pelagius was subsequently re-charged and excommunicated. Not necessarily executed, he disappeared from history.

Beyond Words adds:

It’s almost as if we know good works is the answer to a riddle, but few of us know how to set up the question. We’re afraid if we do, we’ll get off-course and fall into the trap of Pelagianism. » Source

On the Web:

• Lots of good details and quotes at Wikipedia: http://en.wikipedia.org/wiki/Pelagianism

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Peebles, Dr. James Martin

Chief Powhatan by terren in Virginia / Terren

Dr. James Martin Peebles (1822-1922) was an American spiritualist and Universalist minister who believed that he received inspiration and spiritual guidance from a ‘band of angels,’ as he put it.

Some of these alleged guides were famous characters, such as Mozart, the sister of Louis XVI of France and Chief Powhatan, father of Pocahontas.

Other guides were less famous, such as John W. Leonard, a deceased Scottish clergyman.

Peebles traveled to India several times with Col. Henry Steel Olcott, the co-founder of Theosophy.

Today, Linda Pendleton and others claim to channel messages from Dr. Peebles.

His alleged message to humanity is consistent with much New Age channeling–that is, universal love, cooperation, and the need to overcome the illusion of separation among individuals and nations.

Dr. Peebles, himself, lived three days short of 100 years.

» Channeling

On the Web:

• Linda Pendleton’s web site: http://www.todancewithangels.com/peebles.html
• Answers.com: http://www.answers.com/topic/james-martin-peebles

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Parvati

Râvana, Shiva et Parvati (temple de Banteay Srei): Jean-Pierre Dalbéra

Parvati is a Hindu Mother-goddess and the consort of Siva as described in the Puranas.

Parvati is said to be the daughter of the Himalayas and a model for the ideal wife. Sometimes called Devi, she is generally regarded as a benevolent, nurturing and protective figure.

In one variant of the myth, Parvati is the reincarnated Sati (who formerly took her own life). At the request of Vishnu she stops the distraught Siva from undergoing his terrible dance of cosmic destruction.

Some regard her as the exemplary shakti.

Shakti is a Sanskrit term for female power, sometimes called ‘serpent power’ because it’s said to rise upwards like a serpent through the chakras of the meditating yogi or yogini.

Shakti also denotes a general principle of creative, cosmic energy. When personified it takes the form of a goddess, such as Parvati or Krishna’s playmate, Radha.

» Hinduism

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Particle-Wave Duality

Girls demonstrating wave-particle duality by James Guppy

The so-called “particle-wave duality” refers to the apparent contradiction that arises when we try to understand the nature of light.

Light may be understood as a wave phenomenon (i.e. energy) or as matter (i.e. a particle), depending on the experimental conditions under which we observe it.

Philosophers of science say the duality is bound up in the way we use language. And the conflict might be reconciled if we consider what language is and does.

Language, they say, not only describes but also informs our understanding of things spoken and written about. In short, our descriptions of the world around (and within) us shape our worldview.

Consider the moon, for instance. To an Apollo astronaut it might be taken as something to walk on. For an ancient Roman citizen believing in the state religion of old Rome, the moon might be seen as a somewhat mysterious place where the goddess Luna resides.

In ancient Iran, the moon was believed to be “The Great Man” who incarnates on Earth from time to time. And in the fairly recent past, the moon was whimsically said to be made of blue cheese.

In each of these cases, the words and the semantic context within which they’re placed shape the understanding of the thing described.

Although we might overcome the particle-wave duality by maintaining that it’s informed by current modes of describing and categorizing reality, this still doesn’t tell us much about the actual essence of light, energy and matter–or even if these observable phenomena have a ‘true essence.’

At some point language becomes inadequate. And many believe that sciences which use a symbol system, such as mathematics and physics, are equally as imperfect and incomplete to the task of describing reality.

Along these lines, the holistic thinker Peter Russell suggests that we should not confuse the map (i.e. scientific concepts and theories) with the thing mapped (i.e. supposed fundamental aspects of the universe).

The debate around describing and the described gets complicated, however. Some maintain that language is, in fact, adequate and is an integral part of reality. But this argument falls short when we consider how meanings have changed and continue to change throughout human history.

» Berkeley (George), Brahman, Einstein (Albert), Hume (David), Kant (Immanuel), Locke (John), Poststructuralism, Schrödinger (Erwin), Semiology, Tao, Young (Thomas)

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Young, Thomas (1773-1829)

Double-slit interference: Originally uploaded by Ethan Hein

Thomas Young (1773-1829) was an English scientist, physician and Egyptologist who conducted the double slit experiment in 1803.

In this experiment light was said to behave like a wave due to an observable interference pattern.

This suggested that light is a type of energy, as opposed to a collection of particles.

In 1905 the view of light as energy was confounded by the Hungarian-German Nazi Philipp Lenard, whose own experiments demonstrated that light also behaves like a particle–that is, a unit of matter.

Up to this point in Western intellectual history, a history which Richard Nisbett¹ and others say is almost obsessively concerned with rational categories, matter and energy were thought to be entirely different because, according to previously available observational frameworks, matter behaved differently than energy.

Since the discovery of the apparent duality of light as matter and energy, however, an entirely new series of experiments and theories have arisen about the enigmatic “stuff” of the universe.

This search includes what physicists have called the “God Particle.” If its existence is confirmed, this would apparently resolve some current inconsistencies in theoretical physics.

As an Egyptologist, Young also helped to decipher the Rosetta Stone.

» Democritus, Hume (David), Particle, Particle-Wave Duality, Schrödinger (Erwin), Standing Wave

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¹ Richard E. Nisbett, The Geography of Thought: How Asians and Westerners Think Differently… and Why. New York: The Free Press, 2003.

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Particle

The Large Hadron Collider/ATLAS at CERN - uploaded by Image Editor (see excellent notes for this photo at flickr)

In physics a particle is defined as a tiny unit of matter.

Experiments in subatomic physics, together with studies in semiotics have thrown the entire notion of the particle into question.

The Austrian physicist Erwin Schrödinger conceived of the particle as a standing wave–i.e. a relatively stable energy pattern.

For others, particles are seen as wave packets of energy.

More recently, particle physicists have postulated a “God Particle.” If its existence is confirmed, this would apparently resolve some current inconsistencies in theoretical physics.

Independent thinkers, sociologists and philosophers, however, ask how we can confirm the independent existence of something when the longstanding philosophical debate about the relation between subjectivity (i.e. biased conscious observers) and objectivity (i.e. apparently unbiased observations) remains unresolved, and might always be.

It seems that modern physicists are playing a high priced game and probably convincing many people that they’re getting at some basic truth when arguably they’re just creating an historically relative paradigm. In so doing, they carry out experiments within the parameters of that paradigm to, consciously or unconsciously, not only advance but also reinforce and legitimize it.

In other words, many alleged high-tech “confirmations” are an essentially invalid way of saying that a particular game is THE game.

But this is not just an abstract game. It’s no secret that the public is easily swayed by glimmering machines and perhaps Photoshopped results, and this popular enthusiasm most likely makes it easier for scientists to get government funding.

Granted, the results of modern physics are theoretically useful and have many practical applications. And our inherent limitations as a species should not stop us from exploring and developing our mysterious universe.

Nevertheless, we should remember that ideas like the “God Particle” are just a culturally relative story, and certainly not the whole story.

» Democritus, Hume (David) , Lenard (Philipp Eduard Anton), Particle-Wave Duality, Young (Thomas)

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Castanada, Carlos

Las enseñanzas de Don Juan: arugatse / Geronimo De Francesco

Carlos Castanada (1925-1998) was a Peruvian born anthropologist and author who immigrated to California in the hope of attaining an academic career.

He published the book The Teachings of Don Juan: A Yaqui Way of Knowledge (1968) for his masters thesis.

The book apparently was an anthropological account of his encounter with a wise, benevolent Yaqui sorcerer in Mexico. It did very well commercially and Castanada continued with a series of best-sellers, all written along the same lines.

Critics of his work point out that Castanada took no real field notes and is elusive about his past, suggesting that the books are cleverly crafted fiction.

Fictional, embellished facts or scrupulously factual, these widely acclaimed stories outline a belief in interactive fields of reality.

In the broadest sense these fields could be differentiated as “ordinary” and “non-ordinary” worlds, or as Mircea Eliade termed it, mundane and supramundane reality.

But Don Juan teaches more than a simple “this and that” cosmology. Schematically speaking, his vision is not unlike the mathematical fractal. The sorcerer is said to control interactive fields of power. He or she may exert influence from one region of power to another to bring about an ethically good outcome.

An apparent physical illness, for instance, could be healed by inwardly perceiving spiritual disturbances or fields that are interacting with a patient’s bodily organs. Don Juan claimed that, by focusing awareness and exerting the will, the sorcerer could correct a seemingly isolated physical disturbance.

This kind of distance healing could be a single or complex, multi-layered issue.

While this approach might seem fanciful to some, semiotics married to sub-atomic physics seems to point in a similar direction. Leading physicists and modern science writers are now saying that “matter” and “energy” are two humanly constructed concepts and perhaps different forms of one underlying essence.

Castanada criticized the beatnik and drug guru Timothy Leary for suggesting that psychotropic drugs, alone, could cure. For Castanada, ingesting drugs was simply an initial step in a complex inner journey requiring a great deal of prolonged training and personal discipline.

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