The Seba library treats Web in 8 passages, across 7 authors (including Liz Greene, Grof, Stanislav, Onians, R B).
the feeling of a web of some kind with filaments that radiate out into unknowable distances. Unsurprisingly, the spider is one of the most ancient symbols of fate. This web is what the Stoics meant by heimarmene
Greene identifies the web as the archetypal symbol of fate (heimarmene), a living felt structure of synchronistic interconnection that provoked the early Church into formulating Providence as a counter-concept.
, The Astrology of Fate, 1984thesis
the universe is seen not as a gigantic clockwork, an assembly of objects interacting with each other following the principles of Newtonian mechanics, but as an infinitely intricate web of interrelated events. None of the properties of any part of the web is fundamental
Grof draws on Chew’s bootstrap philosophy to reframe the cosmos as a self-sustaining web of events, deploying this model as the appropriate ontological framework for transpersonal and LSD-assisted consciousness research.
, LSD Psychotherapy: Exploring the Frontiers of the Hidden Mind, 1980thesis
the universe is seen not as a gigantic clockwork, an assembly of objects interacting with each other following the principles of Newtonian mechanics, but as an infinitely intricate web of interrelated events. None of the properties of any part of the web is fundamental
A parallel articulation of Grof’s bootstrap-derived model, arguing that the web’s overall consistency — not any single element — determines the structure of reality, with direct implications for spectrum psychology.
, LSD Psychotherapy: The Healing Potential of Psychedelic Medicine, 1980thesis
Not only do the Norns ‘spin’ and ‘bind’, they also weave. Their web hangs over every man. As ‘weird sisters’ or Disir, they weave the ‘woof of war’ and spread it over the field.
Onians traces the Norse mythological tradition in which the Norns’ web — stretched over every individual — is the literal fabric of destiny, coextensive with binding, paralysis, and death in battle.
, The origins of European thought about the body, the mind,, 1988thesis
there were many overlapping webs coming into being, radiating out at different
Abram uses the phenomenological discovery of multiple overlapping spiders’ webs to illustrate a participatory, non-linear perceptual reality in which boundaries dissolve and patterns interpenetrate.
, The Spell of the Sensuous: Perception and Language in a More-Than-Human World, 1996supporting
The Aegean goddess of birth, Eileithyia, is a spinstress, as are the Moirai, the Greek goddesses of fate.
Neumann situates the weaving/spinning web within the Great Mother archetype, linking fate-goddesses across Greek, Orphic, and Near Eastern traditions as figures who weave the thread of human life.
, The Great Mother: An Analysis of the Archetype, 1955supporting
a delight in God that does not adhere to their forms but to that which they conceal in themselves and that embraces the universe without being caught in its meshes.
Aurobindo employs the web as a symbol of phenomenal entrapment, distinguishing between a liberated universal love that encompasses existence and an egoic attachment that remains enmeshed in it.
, The Synthesis of Yoga, 1948supporting
apaxvLOv ‘spider’s web’ (Od., corn., Arist.), also diminutive (Arist.), apaxvlWOlle; ‘like a spider’s web’
Beekes establishes the etymological lineage of the Greek word for spider’s web (arachnion), noting its probable non-Indo-European substrate origin and its cognate relationship with Latin araneus.
, Etymological Dictionary of Greek, 2010aside