Juggling highly controversial metaphors as a key to higher orders of governance?

Governance as "juggling" -- Juggling as "governance" (Part #9)

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There is a certain elegance to the use of traditional schemas, such as pantheons, as a means of framing the challenges of governance -- whether this is a confidential practice of leadership, or whether it is used for popular communication. The Greek and Roman pantheons merit particular consideration in this respect. Ironically relevant to this argument, the deities are associated to a high degree with the symbolism of significant international agencies. Curiously there are few deities in such pantheons which have not already been appropriated as trade marks for commercial products (Religious "Plastic Turkeys" -- Hermes vs. the Hijab, 2003).

It is fairly obviously the case that the characteristics and attributes of such deities are only mined to a limited degree for their significance for governance. The connotation is limited to characterizing a complex nexus of qualities and values with which the deity has been traditional associated through myth, imagery and otherwise. Most obviously missing are the implications of the stories of the relations between deities for the systemic challenges of governance -- irrespective of the degree to which the stories are interwoven, if not braided together.

More relevant to the argument is the manner in which such sets of archetypal figures may be used more secretively and deliberately by secret societies and cults to provide coherence for their systemic insights into the manner in which they are governed. More evident is the manner in which reference may be made by some constituencies to ordered hierarchies of angels (and the like) to provide such coherence -- supported to some degree by tales as to their relationship (Engaging with Hyperreality through Demonique and Angelique? Mnemonic clues to global governance from mathematical theology and hyperbolic tessellation, 2016). Analogous examples are provided by certain traditional epics, valued at all levels of society (Mahabharata, Kalevala, etc).

It is in this sense that astrology can be explored as a complex exercise in juggling -- widely valued down the centuries. There is of course the irony of the extent to which astrology has been used in relative secrecy by leaders of governments (White House Confirms Reagans Follow Astrology, Up to a Point, The New York Times, 4 May 1988; Joan Quigley, and 5 stories of astrology in the White House, The Washington Post, 28 October 2014). Clearly, in some contexts, it offers a means of framing communications to a wider population for which that framework is meaningful. A similar argument could be made with respect to feng shui as a subtle exercise in juggling which has considerable credibility at all levels of some societies (Feng Shui in the boardroom, GAA Accounting, 12 April 2012; China Officials Seek Career Shortcut With Feng Shui, The New York Times, 10 May 2013). The structure of the geomantic compass (luopan) merits consideration in the light of the argument developed here.

Missing from the argument however is how "juggling" is to be understood with respect to either astrology or feng shui, given the mystification typically cultivated to the satisfaction of all concerned -- and widely deprecated by those alienated by that framing.

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