Excerpted from:
Prometheus the Awakener
by Richard Tarnas
AFTERWORD
The Uranus-Neptune Cycle
The Uranus-Neptune combination is associated, both in history and in personal
biographies, with periods in which the archetypal--the mythic, the spiritual,
the transcendent, the imaginal, the numinous--is suddenly awakened and liberated
in new ways into human consciousness. We see this all around us now: the
tremendous upswelling of interest today in an astonishing multiplicity of
spiritual paths and traditions, in esoteric disciplines, in the transpersonal
movement, in meditation and mystical religious traditions, in Jungian and
archetypal psychology, in mythology and ancient religions, in shamanism
and indigenous traditions, in the recovery of Goddess spirituality and the
feminine dimension of the divine, in ecofeminist spirituality, in psychedelic
self-exploration and new forms of experiential psychotherapy that effect
profound changes of consciousness, in the emergence of holistic and participatory
paradigms in virtually every field, in the unprecedented convergence of
science and spirituality. We see it in the collective awakening of an intense
desire to merge with a greater unity--to reconnect with the Earth and all
forms of life on it, with the cosmos, with the community of being. We see
it in the powerful new awareness of the anima mundi, the soul of the world.
And we see it in the widespread urge to overcome old separations and dualisms--between
human being and nature, between spirit and matter, mind and body, subject
and object, intellect and soul, and, perhaps most fundamentally, between
masculine and feminine--to discover a deeper unitive consciousness.
Of equal importance in making possible this great shift in world view, we
see signs of Uranus- Neptune in the decisive emergence of "postmodernity"
itself in our era, bringing the radical dissolution and deconstruction of
so many long-established structures and boundaries, roles and hierarchies,
so many once-firm certainties and beliefs and limiting assumptions. The
cultural consciousness has experienced a shift into a state that is fundamentally
between paradigms-- unprecedentedly flexible, free-floating, uncertain,
disoriented, epistemologically and metaphysically confused, and yet open
to possibilities and realities not even permitted within the arena of sensible
discourse in an earlier generation. Mainstream modern culture is awakening
to the unsettling but ultimately liberating truth that, as a certain dramatist
born under a Uranus-Neptune opposition several centuries ago once put it,
"There are more things in heaven and earth, Horatio, than are dreamt
of in your philosophy."
Given an orb of 10-15*, which appears to be the usual range within which
these great outer-planet conjunctions and oppositions are archetypally operative,
the Uranus-Neptune conjunction of our time began around 1985 and will last
until just after the turn of the millennium, in 2001 (being within 10* orb
between 1988 and 1998). We saw this archetypal combination's Neptunian activation
of the Prometheus impulse first emerging in the international political
arena with the rise of perestroika and glasnost under Gorbachev in the Soviet
Union, and in a widespread intensified urge for international peace combined
with the growing dissolution of global barriers through communications technology.
And it achieved its most dramatic impact with the great and seemingly miraculous
successful revolutions that swept Eastern Europe when Jupiter came into
opposition to the Uranus-Neptune conjunction in 1989-90 (a conjunction that
also, significantly, involved Saturn--hence the crucial elements of the
sudden breakdown of old structures, the end of the Communist dream, the
widespread disillusionment and despair that overswept the peoples of Eastern
Europe, as well as the presence of practical idealism in the service of
radical social- political restructuring).
Thus the first half of the Uranus-Neptune conjunction has coincided with
the liberation not only of millions of people from the oppression of the
Communist belief system, but of the entire planetary consciousness from
the imprisonment of the Cold War and its constant threat of nuclear apocalypse.
Also appropriate to Uranus-Neptune, these years witnessed the unexpected
spread throughout the world of the Promethean democratic ideal, vividly
illustrated in the appearance in Tiananmen Square of the Goddess of Liberty
statue constructed by the gentle student rebels of China.
Of course every archetypal combination has its shadow side, and the Uranus-Neptune
conjunction is no exception. The collective psyche's highly activated thirst
for transcendence, while ultimately spiritual in nature, has brought forth
a wide range of less exalted impulses and behaviors. The collective impulse
toward escapism and denial, passivity and narcissism, credulity and delusion,
the hyperstimulating rapidity of technologically produced images signifying
nothing, the hypnotic fascination with and addiction to image ("image
is everything"), indeed the widespread obsession with addictions of
all kinds--from drugs and alcohol to consumerism and television--these and
many more forms of accelerated and intensified maya make less unambiguous
the positive virtues of such other characteristic Uranus-Neptune phenomena
as interactive electronic multimedia and "virtual reality." (We
see suggestive signs of a disruptively hyperactivated Neptune on more literal
levels as well, with massive floods, tidal waves, disasters at sea, oil
spills, industrial accidents involving liquids and gases.) The intensified
religious consciousness of the age has given rise to cult movements, fundamentalist
fanaticism, and a host of eccentric "new age" infatuations. The
dissolving of rigid structures in the psyche permitting the emergence of
non-ordinary states of consciousness can lend itself not only to higher
levels of consciousness and genuine mystical illumination, but to destructively
delusory states as well. Seldom has the need for discernment been more critical.
Yet I believe that a larger historical perspective of the Uranus-Neptune
cycle gives much grounds for hope. As we consider the potential archetypal
significance of this combination in terms of fundamental paradigm shift,
spiritual and psychological awakening, and the accelerated emergence of
an archetypal awareness into the cultural psyche, it is useful to recall
the extraordinary confluence of events that coincided with the last Uranus-Neptune
opposition which extended throughout the first decade and a half of the
twentieth century: the revolution in human self-understanding mediated by
depth psychology, especially Jung's archetypal psychology and his deepening
of Freud's psychoanalytic breakthrough (which continued its own important
evolution during these years); the revolutions in physics and cosmology
(Einstein's relativity theory, Planck's quantum theory); in painting and
the visual arts (Picasso, Matisse, Braque, Kandinsky); literature (Joyce,
Proust, Kafka, Rilke); music (Stravinsky, Schoenberg); philosophy (William
James, Bergson, Husserl); spiritual activism (Gandhi, Tolstoy), esotericism
and mysticism (Rudolf Steiner, Aurobindo). The remarkable coalescing of
these and many other related events and trends precipitated a radical transformation
of vision for the entire culture, as well as the seeds for future profound
changes in the cultural psyche.
If we move back to the immediately preceding Uranus-Neptune conjunction,
that of 1815-1829, centered around the year 1821, we find a similar emergence
of the archetypal, mythic, transcendent, and numinous into the collective
psyche with the great age of Romanticism at its height. Here was Shelley,
reading Plato at sea and writing Prometheus Unbound, seeking to combine
the ideal spiritual realm with a revolution in consciousness bringing new
freedom to humanity. Here was Keats writing his great odes, beginning with
"On First Looking into Chapman's Homer" (where he compares his
awakening to the numinous mythic realm to the discovery of Uranus: "Then
felt I like a watcher of the skies..."). Here also was Keats's influential
conception of "Soul-making," described in a letter to his brother
in 1819, later to become so central to the archetypal psychology of the
late twentieth century. Here was Byron, Schubert, Stendhal, Scott; and Coleridge
working out his profound Romantic philosophical perspective in his Biographia
Literaria; Hegel articulating his absolute Idealism in his Encylopaedia;
Goethe and Beethoven in their inspired culminating years--the completion
of Faust, the Ninth Symphony, the Missa Solemnis, the late quartets. And
here was the great wave of births of individuals whose extraordinary imaginative
visions would so enrich world literature in the nineteenth century--Dostoevsky,
Tolstoy, Melville, Flaubert, Turgenev, the Brontes, George Eliot, Baudelaire,
Whitman.
The emergence of an archetypal consciousness, whether it takes the form
of an enhanced awareness of the ideal, a resurgence of Platonism, a new
appreciation of the mythic, or a heightened access to the imaginal, seems
especially characteristic of Uranus-Neptune alignments, and nowhere is that
more evident than in the Uranus-Neptune conjunction of the 1470s and 1480s,
at the heart of the Renaissance (a conjunction closely resembling our own
with Uranus and Neptune in harmonious sextile to Pluto). Here was that luminous
period that saw the Florentine Academy's Neoplatonic revival at its height
during the reign of Lorenzo the Magnificent, with Ficino writing the Theologia
Platonica and publishing the first complete translation of Plato in the
West, Pico della Mirandola composing the manifesto of Renaissance Humanism,
the Oration on the Dignity of Man, Leonardo da Vinci beginning his artistic
career with The Adoration of the Magi, and Botticelli painting The Birth
of Venus, the paradigmatic embodiment of the Renaissance's rebirth of archetypal
beauty. And here also we find the births of those artists who would fulfill
the Renaissance idealist imaginative vision, Raphael and Michelangelo, as
well as of Copernicus and Luther, the two men who would initiate the great
paradigm revolutions beginning the modern era, the Scientific Revolution
and the Reformation.
So also with the major religious awakenings of history. We see it, for example,
in the Great Awakening that swept America during the conjunction of the
1730s and 1740s, or in the great wave of mystical fervor that swept Europe
in the first two decades of the fourteenth century (during the conjunction
that also brought Dante's Divine Comedy and the birth of Petrarch), or in
the birth and rapid spread of Islam under the prophet Muhammad during the
conjunction of the 620s and 630s.
Moreover, we find that the birth of Christianity itself took place during
the Uranus-Neptune alignment of c. 15-35 AD, an opposition, encompassing
most of the events described in the New Testament, including the period
of Jesus of Nazareth's ministry, his crucifixion (during the Saturn-Pluto
opposition of 29-30) and the revelatory events immediately following, and
the conversion of St. Paul.
Moving back yet farther, we find that Uranus and Neptune were again in conjunction
in the last decade of the fifth century BC and the first decade of the fourth,
which encompassed that historic period in ancient Greece that brought Socrates's
most influential teaching as well as his death, in 399 BC in Athens--this
event initiating the birth of Platonism, and indeed of the entire Western
philosophical tradition that is rooted in Socrates and Plato.
Finally, we move back one more cycle to that epoch- making Uranus-Neptune
alignment that was joined by Pluto in the only triple conjunction of the
outermost planets in historical times, extending from the 580s to the 560s
BC. Here we find the heart of the great "axial age" that brought
forth so many of the world's principal religious and spiritual traditions:
the age of Gautama Buddha in India, of Lao-Tse in China, of Zoroaster in
Persia; the age of the major prophets of ancient Israel, Jeremiah, Ezekiel,
and Second Isaiah, when the Hebrew Scriptures began to be compiled; the
age when the oracle of Delphi was at the height of its influence in ancient
Greece; the age of the earliest Greek philosophers, Thales, Anaximander,
and Pythagoras.
Thus there is reason to believe that our own experience of Uranus and Neptune
in conjunction will not be without its enduring blessings.
© 1995 by Richard Tarnas
Excerpted from:
Prometheus the Awakener
Spring Publications, Woodstock, CT