The Immanent Function

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copyright by F. Christopher Reynolds, December 18, 2019

The Immanent Function

The Immanent Function is:

Synchronistic, embodied becoming together when two or more choose to gather for the happiness of all beings. The immanent function is the partner to C. G. Jung’s transcendent function. Individual consciousness participates in communion with the collective ecological conscious and unconscious. When in partnership, the immanent and transcendent functions make manifest the awe that opens the human heart to the Mystery of life. Their intermingling is recognized by an ensouled, living atmosphere of warmth, love, surprise and humor that makes life-cycles worth living in enduring planetary and interplanetary relationships. Anomalous, synesthetic, paranormal, psychokinetic, miraculous, prophetic, numinous, aesthetic arrest experiences that are immanent to the transcendent occur in the midst of their union.

The best entryway into Immanent Function is to read a few examples of experiences of it. Here are a few:

In Bill Russel’s 1980 Second Wind:

Every so often, a Celtic game would heat up so that it became more than a physical or even a mental game, and would be magical. That feeling is very difficult to describe, and I certainly never talked about it when I was playing. When it happened, I could feel my play rise to a new level. It came rarely, and would last anywhere from five minutes to a whole quarter or more…It would surround not only me and the other Celtics, but also the players on the other team, even the referees.

At that special level, all sorts of odd things happened. The game would be in a white heat of competition, and yet somehow, I wouldn’t feel competitive — which is a miracle in itself. I’d be putting out the maximum effort, straining and coughing up parts of my lungs as we ran, and yet, I never felt the pain….It was almost as if we were playing in slow motion. During those spells, I could almost sense how the next play would develop and where the next shot would be taken….My premonitions were always consistently correct and I always felt then that I not only knew all of the Celtics by heart, but also all the opposing players, and that they all knew me. There have been so many times in my career when I felt moved or joyful, but these were the moments when I had chills pulsing up and down my spine.

In the my 2001 Urrealist Manifesto:

There are always invisible visitations that enter the manifold space. Something divine can come to the table. These emerge as as-if presences, are felt as shifts in time, are perceived when turns of phrase come forth thick like sandwiches, trailing scintillae, are recognizable where the cramped and restricted ease with re-newed life. In Urreality, the full body begins to awaken to the conversation, golden chills wash over the shoulders, warm the heart, draw attention to depth. There is a sense of clarity about the face, a clarity of sensing. One is aroused and even the sensate world unveils herself delighting to be seen and truly appreciated. The heart flutters.

In Jorge Ferrer’s 2001 Revisioning Transpersonal Theory:

It became gradually obvious that the revision I was proposing could be more accurately conveyed not so much in terms of an epistemic turn, from experience to knowledge, but a participatory turn, a shift from intrasubjective experiences to participatory events which can be equally understood in both experiential and epistemic terms. Human participation in transpersonal and spiritual phenomenon is a creative multidimensional event that can involve every aspect of human nature, from somatic transfiguration to the awakening of the heart, from erotic communion to visionary co-creation and from contemplative knowing to moral insight.

In Chris Bache’s 2009, The Living Classroom:

It as if the floor suddenly falls away. The atmosphere in the room becomes supercharged, and everyone seems to congeal into a unified state. My mind becomes unusually spacious and clear, and my students’ eyes tell me that they have moved into a particularly receptive state. Our hearts seem to merge, and from that open field of compassion comes a slow stream of thoughts that I, as spokesperson of the group, unfold and work with. In these transient moments of heightened awareness, I sometimes have the acute sensation that there is only one mind present in the room.

In Joseph Jaworksi’s conversation with physicist David Bohm on collective intelligence in his 2011 Synchronicity: The Inner Path of Leadership :

The Mystery of Committment…At present, people create barriers between each other by their fragmentary thought. Each one operates separately. When these barriers have dissolved, the there arises one mind, where they are all one unit, but each person also retains his or her own individual awareness. That one mind will still exist when they are separate, and when they come together, it will be as if they hadn’t separated…It’s actually a single intelligence that works with people who are moving in relationship with one another…If you had a number of people who really pulled together and worked together in this way, it would be remarkable.

In Jerzy J. Maciuszko’s 2013 Poles Apart,recounts an event that occurred in Nazi Stalag IVB:

One day, however, something uncanny occurred. During the rehearsal of the second symphony, the whole orchestra, including the conductor, went into a kind of trance. We played and the conductor went on conducting without stopping. We were out of tune and went on. Someone’s string broke. He put his instrument on his knees and we went on. We played the whole symphony uninterrupted until the very end. When the finale finally came, we all felt we had gone through some kind of transcendental experience.

Stalag IVB painting
Source: Poles Apart

The first few days after it happened, no one talked about it. Gradually, we felt we could speak on the event and wondered what actually took place. Perhaps, for an instant, we had forgotten where we were. We had forgotten about everything and were transported somewhere else.

Immanent Function, is a next ecopsychological step that opens the way for Western culture to return to right relationship with our planet. What Russell calls, magic, what I call, Urreality, Jorge Ferrer calls, a participatory turn, Chris Bache calls, a mindfield of shared collective consciousness, and what Jaworski and Bohm call, collective intelligence , are all ways to describe what I call, individual consciousness participating in communion with the collective, in my definition. However powerful this form of relationship may be, it is not complete until the same unified state includes all of life in ways you can feel, in which the larger whole also participates — individual consciousness participates in communion with the collective ecological conscious and unconscious. When in partnership, the immanent and transcendent functions make manifest the awe that opens the human heart to the Mystery of life.

At this point, the work of Eugene Monick can give lend us a helpful hand. Dr. Eugene Monick was a Jungian Episcopal priest. His efforts were to empower humanity, especially men, to separate masculinity from patriarchy. He encouraged a renewal of embodied sacred manhood via the recovery of a forgotten image of God in its male form that he named, Phallos. In Phallos: Sacred Image of the Masculine, he made the case that axis mundi and shamanic awareness are most needed by men now to draw away from the patriarchal melt-down.

For the mindfield of collective consciousness to merge with the planet, it requires more than having the meeting place be outside where the participants can forest bathe when they feel tired. There are flashes of planetary merging hinted at in the examples above. Here they are all mashed together with some helping conjunctions, conjugations and punctuation.

You are aroused and even the sensate world unveils herself delighting to be seen and truly appreciated. The heart flutters in erotic communion as the mind becomes unusually spacious and clear. One not only knows all of the others by heart, but also all those who oppose, and they all knew you. You forgot where you are, forget everything and are transported somewhere else.

I heard Gene tell this story a number of times when he presented. His recollection was about when kept an office in Philadelphia where he met analysands. At one point, he was invited to volunteer his skills to help in an urban neighborhood. One day, a man came in seeking Gene’s guidance. When Dr. Monick asked him, he replied, I’m having trouble with my nature. Gene had never heard that expression before so he asked the man to please repeat what he had said? My nature! I’m having trouble with my nature! Still no good. Gene replied, I don’t understand what you mean. What do you mean by your nature? To that, the man pointed at his genitals. Oh! Your Nature! I get it!

I share this story now to make the case that if our collective consciousness is ever going to get right with Nature, it will have to include our nature. What follows now is a post-Jungian ecopsychology by way of the Monickian opus on Phallos. This includes bringing the work forward, but also taking it to a next stage of development.

Eugene Monick called patriarchal culture, Present Consciousness. He named his goal, New Consciousness. In 1987, he wrote:

Axis mundi is the ancient image needed by men today as they experience the disintegration of patriarchal Present Consciousness. Surrender to reemerging matriarchy is not the solution, either cultural or personal. It is regressive and will produce, eventually, a stringent reemergent patriarchal attitude in vain defense of masculine identity. There is no need for males to fear females and act out such fear as tyrant or slave once a primary-process inner connection with phallos is engaged and dependably functional. Axis mundi, suggesting the rigorous, precarious heroism of the shaman, is just the ticket. (p76 in Phallos: Sacred Image of the Masculine)

Gene got the ancient image right. However, he was unable to unbind Axis mundi from the image of a flat-Earth found in the Ptolemaic geocentric cosmology of our ancestors. His New Consciousness belongs to cultures living within a planetary sphere of galactic cosmology of the emerging participatory world view.

There was a main sticking point for Gene as a Jungian to make the full transition out of the heaven above-Earth below, geocentric mental habits. This sticking point is common for all who follow C. G. Jung’s use of the two-dimensional mandala for their image of the Self. (Mandala is Sanskrit for circle.) The Jungian Self is both the psychologically organizing center and whole of the human psyche.

When you look at to the geometry of a sphere versus a circle, the advantages of using a 3-dimensional Self image are unexpected and surprising.

This is the front cover of Dane Rudhyar’s book, Rhythm of Wholeness. The central image combines the 2 dimensional circle of the yinyang symbol of wholeness with the three dimensional sphere that is our planet. It is not possible to understand three dimensional reality with two dimensional thinking. It is possible, however, to use a two dimensional idea as a stepping stone from which to move to three dimensions.

The yinyang originally inspired by observing the moon’s
8 phases from the darkness of the new moon to the illumination of the full moon and back again into darkness. It describes the rhythm and the relationship of complementary opposites that is used to illustrate the living pulse of the Tao. The Earth, too, has this kind of rhythm; the changes of day and night and the four seasons of the year. Rudhyar’s point in the book is this, to learn how to be in right relationship with the embodied wholeness of the planet. However,

does not equal

Here is a short geometry lesson on the relationship between the two dimensional surface of a mandala and the three dimensional surface of a sphere when both share the same diameter. In Jungian parlance, shadow means all that is denied, repressed, avoided, unconscious. Already, at the start, an idea such as, the surface of a sphere is four times its shadow, opens up three more mandalas where there used to be only one.

The surface of a sphere is 4 times its shadow.

In his Collected Works, Jung makes the case using the concept of synchronicity that the Self is not bound by time. This would make any Jungian mandala of the Self a four dimensional psychological idea. When Jung uses a mandala, even though he apparently draws a two dimensional circle, his ideas belong to a hypersphere or a four dimensional sphere.

Mandala by Jung in Red Book

This is important to know. It can be helpful to recall that Jung lived at a time when artists worked hard to conceive of showing four dimensions using the flat two dimensional surface of a painting. Jung’s mandalas belong to this constellation of creators.

Picasso’s Three Musicians
Source: MoMA, NYC

This is Pablo Picasso’s cubist painting, The Three Musicians. In Cubism, developed by Picasso with Georges Braque, the method of expressing the fourth dimension of time occurs because the painter imagines that he is everywhere at once. You, the observer, are moving through time to different perspectives while looking at the players and their dog under the table. In this 4D image, you are standing simultaneously in front, behind, on all sides, seeing a now that is past, present and future — apprehended all at once.

Notice the sheet music on the music stand. A three-dimensional “you,” locked into a sequence of moments in time, would not be able to see both sides of the music stand at once. However, a 4D “you” sees not only front and back of the music stand, but also all around, all at once.

Marcel Duchamp’s Nude Descending a Staircase
Source: Creative Commons

In his Nude Descending a Staircase, Marcel Duchamp approaches the question of time by having the point of view of the painter be a stillpoint around whom time unfolds all at once. This is like time-lapse photography, but time does not occur in a series, it happens all at once. Once again, past, present and future are apprehended as a whole and immediate four dimensional now.

Salvador Dali’s Sacrament of the Last Supper
Source: Creative Commons

As a bridge to mandala as hypersphere, Salvador Dali’s Sacrament of the Last Supper uses the structure of a four-dimensional cube — a hypercube. Here again is idea of experiencing past, present and future all at once using geometry. Inside four dimensions, Dali is inviting us to imagine that when the Eucharist is celebrated, it simultaneously merges with that moment of the Last Supper in Jerusalem, with the entire life of Christ, and the the future. Dali used the hypercube repeatedly. During a time when he hoped to re-animate Catholic imagery like the Madonna and Child, the Crucifixion, and others.

To complete Gene’s work with Phallos, it’s helpful to know how to imagine four dimensions expressed as two. It can also be useful to know the geometry that can lead your mind from a circle of two dimensions to a sphere of three.

It is from the three dimensional sphere that the planetary hypersphere of New Consciousness might synchronistically drop like an apple of awakeneing into the hand. Here is a taste:

In Phallos: Sacred Image of the Masculine, after a lot of hard work reading all of the published works, Monick found that Jung used the feminine term, anima mundi quite often, but never used axis mundi. In fact, Jung is not clear that there is a difference between anima and axis. Gene observed:

Axis mundi is not an easy image to work with, since Jung, at least in his published work, did not mention the term. Not so anima mundi, to which Jung gave great attention and importance. Jung wrote, “It is clear from a number of texts that the alchemists related their concept of the anima mundi on the one hand to the world soul in Plato’s Timaeus and on the other to the Holy Spirit, who was present at the Creation and played a role of procreator, impregnating the waters with the seed of life, just as later, he played a similar role in the obumbratio (overshadowing) of Mary.”

This passage is taken from Jung’s long treatise on Mercurius, who was called, by one of Jung’s alchemical sources, the anima mundi itself. There can be no doubt that the process that Jung describes here, in its Holy Spirit aspect, is masculine. The choice of such words as procreator, impregnating, seed and ‘the overshadowing of Mary’ so indicate. Later in the paragraph, Jung comments that “here again matter and spirit are identical,” a reflection of the psychoid quality of the Mercurical presence in the unconscious. The active words used in the quotation point to the involvement of phallos.

Jung used the term, anima mundi, to describe masculine participation in creation, a situation which leads to the confusion in psychoanalytic thinking I have addressed in this work. (Phallos, p. 72)

The Dreaming Shaft of Radius Mundi

Gene claimed axis mundi as the masculine archetypal ground necessary for men’s inner and outer relationships with the feminine. He imagined that the feminine had anima mundi as its own archetypal ground. By doing this, he went too far. His solution works for a flat-Earth understanding of patriarchal Present Consciousness. On a flat Earth, the masculine is vertical and the feminine is horizontal. As you saw above, Dr. Monick’s argument with Jung was that Jung seemed to speak out of both sides of his psychological mouth when it came to having any archetypal support for men and their bodies. He recalls to us how in Jung’s published works, the term, axis mundi, as a description of the divine masculine, never occurs. When Jung did describe archetypes of the divine masculine, his habit was to refer to them mixed together with the archetype of the feminine, anima mundi. Gene’s work to draw apart the masculine archetypes and to point out that the image behind them was a vertical axis mundi was a Herculean task. His phallos trilogy: Phallos: Sacred Image of the Masculine, Castration and Male Rage, and Potency: Masculine Aggression as a Path to the Soul, all elaborate on his original statement of axis mundi as the proper partner to anima mundi.

The foundational assumption of Present Consciousness that the vertical masculine is the complement of the horizontal feminine breaks down when what is essentially a two dimensional model expands to three dimensions. On the sphere of a planet of New Consciousness, the flat horizontal feminine expands to three dimensional feminine interiority and the thin vertical masculine to 3 dimensional masculine exteriority. On a planet, interiority implies movement inward from the surface towards its axis. Exteriority, then, in order to complement direction from surface to within, goes from inner to outer — from axis mundi to surface.

Both interiority and exteriority, towards or away from the axis of a sphere are descriptions of a radius. To complete Gene Monick’s pathway from Present Consciousness to New Consciousness, the image that men and women need today to move through disintegrating patriarchy is radius mundi. A conceptual mental shift from axis mundi to radius mundi represents a psychic transmutation of archetypal significance. Let us perform, then, what amounts to an alchemical process of separatio, and drawing apart a prima materia which is phallos as it was first defined in Phallos: Sacred Image of the Masculine, in 1987.

PHALLOS AS TWO

An important detail absent from Monick’s work with phallos is that phallos, in embodied experience, is not an archetype who limits visitations to our waking hours. During REM sleep when we dream most vividly, not only do our eyes move rapidly, but we men become erect. In fact, a way that psychological impotence can be discerned from biological impotence is by observing a man while he is dreaming. Erection = dreaming. If a man shows REM and no erection, then his potency issues are of a biological nature only.

Ron Reminick notes in his work on the complementary mirroring of masculine and female bodies that women display a private thickening that complements male erection called, clitoral tumescence. Like men, periods of REM sleep for women can be identified by feminine swelling. The implications are then, that in the same way that phallos is the archetypal ground for a man’s participation in the masculine image of God, a woman’s participation in the feminine image of Goddess, clitoral tumescence in eros and in dreaming, has her own sacred image of the feminine, an ithyyonic Goddess who joins the ithyphallic God

It is not my work to create the name for this feminine image of the Goddess. I can tell you that Beautiful Faces for clitoral tumescence do not appear in the substantial catalogs of images of the Goddess of Marija Gimbutas, nor does it seem to be mentioned in the poems of Sappho, the Tenth Muse.

The New Consciousness that Eugene Monick was striving to establish is an ecologically wise, embodied and also psychological human being, aka. psychoid. He proclaimed a ground for living in sacred ways on a sacred planet, ways that recognize both spiritual and erotic solitude that he called, Communion, sacred sexuality, that he called, Communion, and embodied intermingling with nature, that he also called, Communion.  He was working to answer Jung’s unanswered questions. In his autobiography, Memories, Dreams and Reflections, Jung reflected:

It is a widespread error to imagine that I do not see the value of sexuality. On the contrary, it plays a large part in my psychology as an essential–though not the sole–expression of psychic wholeness. But my main concern has been to investigate over and above its personal significance and biological function, its spiritual aspect and its numinous meaning, and thus to explain what Freud was so fascinated by but was unable to grasp. My thoughts on this subject are contained in “The Psychology of the Transference” and Mysterium Coniunctionis. Sexuality is of the greatest importance as the expression of the chthonic spirit. That spirit is the “other face of God,” the dark side of the God-image.

If phallos is the sacred image of the masculine, the shaft by which a man displays his embodied participation in the masculine presence — Jung’s “dark side of the God-image,” then the shaft by which a woman displays her embodied participation in the sacred feminine presence is the “other face of Goddess,” the dark side of the Goddess-image.

RADIUS MUNDI: THE SHAFT OF PHALLOS AND THE SHAFT OF THE SACRED FEMININE

Radius mundi, as a shared shaft, completes the process that Monick began. For New Consciousness, his encouragement to recover the rigorous, precarious heroism of the shaman, is just the ticket. However, to update this ultimately phallic-centered heroism for planetary life, we require ideas about shamanic heroism that are generous enough to embrace a rigorous, precarious heroism embodied as feminine, masculine, and all LGBTQ+ gender potentials between.

Axis mundi, then,is to be imagined as the backbone, the turning point of our world. That backbone/axis mundi/turning point is a both immanent and transcendent archetype – by definition, beyond complementary categories like male and female, left and right, etc… Human beings with this kind of spine can merge and participate with eternity in all seasons of Earthly life.

With Axis mundi taking up its role as a turning center of balance:

Phallos: Sacred image of the masculine, other face of G-d = Radius mundi


Radius mundi = She-whose-name-is-yet-to be-spoken: other face of G-ddess, Sacred image of the feminine. 

Imagine how human being could be reflected in the volume of a planetary sphere turning and orbiting upon an axis mundi. Imagine that we live with backbone literally, even as our entire volume and surface cycle in rhythm and pulse merged with the invisible depths of consciousness that surround us on all sides and are also within.

It is from our own Serpent Spine within that we variously embody, literally, metaphorically, and invisibly, all the worlds we are. We can move beyond ourselves to know physically, psychologically, spiritually all the understanding in the symbolism of the beloved couple, phallos and she-whose-name-is-yet-to-be-spoken, as shared radius mundi: the ithyyonic shaft that of receptive emptiness and the ithyphallic shaft of offering fullness.

With axis mundi and radius mundi imagined this way, as embedded into the geometry of the volume, the body of a planet, Monick’s rigorous, precarious heroism of the shaman can become a way of full participation whether as the masculine or feminine planetary form and any combination between the two. New Consciousness is living a life where we are meant to taste the direct knowing of Depths and psychic wholeness, including all the spiritual and erotic faces of God and Goddess illuminating their Dawn.

Joseph Campbell used the term, transparent to the transcendent, in many of his writings. He meant that the surfaces of things could be seen through into the radiance of Eternity when our hearts are opened to the experience of awe. In Earth-based spirituality, in ecopsychology, the Beauty that sustains the world is intimately present and deep — immanent to the transcendent – the Beauty that sustains the world lures us inward, too.

Radius Mundi, whether understood as phallos —a shaft of fullness toward opening or as the archetype of clitoral tumescence — a shaft of opening toward fullness, offers human beings a shared image through which they can participate in knowing God and Goddess. It also invites a way to become the other face of God, to become the other face of Goddess. Taken all together, I am describing divine human participation in this life, what Jeffery Kripal calls, Human as two.

With this updated theoretical framework (geometry) to describe wholeness, there is a planetary Communion, experienced as an inner marriage with self. Jung called this, Coniunctio. There is a planetary Communion as a couple physically shared to enter more deeply into marriage. In that merging, Radius mundi, as the hidden faces of God and Goddess can create new life in the journey together in the flesh of immanent presence and transcendent beyond. There is planetary Communion that is spiritual and erotic knowing or gnosis, with the Earth. I described this above in my mashed-up version:

You are aroused and even the sensate world unveils herself delighting to be seen and truly appreciated. The heart flutters in erotic communion as the mind becomes unusually spacious and clear. One not only knows all of the others by heart, but also all those who oppose, and they all knew you. You forgot where you are, forget everything and are transported somewhere else.

Immanent Function uses Radius mundi to speak of the cells of Communion’s experience all at once, as one body. Here it is again:

Synchronistic, embodied becoming together when two or more choose to gather for the happiness of all beings. The immanent function is the partner to C. G. Jung’s transcendent function. Individual consciousness participates in communion with the collective ecological conscious and unconscious. When in partnership, the immanent and transcendent functions make manifest the awe that opens the human heart to the Mystery of life. Their intermingling is recognized by an ensouled, living atmosphere of warmth, love, surprise and humor that makes life-cycles worth living in enduring planetary and interplanetary relationships. Anomalous, synesthetic, paranormal, psychokinetic, miraculous, prophetic, numinous, aesthetic arrest experiences that are immanent to the transcendent occur in the midst of their union.

I am not the first to declare this. Here is Whitman:

Stop this day and night with me and you shall possess the origin of all poems,
You shall possess the good of the earth and sun, (there are millions of suns left,)
You shall no longer take things at second or third hand, nor look through the eyes of the dead, nor feed on the spectres in books,
You shall not look through my eyes either, nor take things from me,
You shall listen to all sides and filter them from your self.

REVIEW OF THE LITERATURE

With the original 2D idea Phallos expanded to a 3D sphere held within a 4D+ hypersphere, I will now further develop Phallos as Radius Mundi. (The writing on She-whose-name-is-yet-unspoken is an open invitation for others to enter) Four of my mentors have published dreams, life events, and creative works that are key to my embodied masculine understanding. To those four, I am going to add my own because it would feel cowardly to me to share the vulnerability of men I respect and hide behind them! Carl Jung, W. B. Yeats, Eugene Monick, and Walt Whitman have all been quite courageous about their authentic manhood.

Jung’s dream of phallos is in Memories, Dreams and Reflections. He was between 3-4 years old and went underground through a stone-lined hole:

At the bottom was a doorway with a round arch, closed off by a green curtain. It was a big, heavy curtain of worked stuff, like brocade, and it looked very sumptuous. Curious to see what might be hidden behind, I pushed it aside. I saw before me in the dim light a rectangular chamber about 30 feet long. The ceiling was arched and of hewn stone. The floor was laid with flagstones, and in the center a red carpet ran to a low platform. On this platform stood a wonderfully rich golden throne…a real king’s throne in a fairy tale. Something was standing on it which I thought at first was a tree trunk twelve to fifteen feet high and about one and a half or two feet thick. It was a huge thing, reaching almost to the ceiling. But it was of a curious composition: it was made of skin and naked flesh, and on top of the head was a single eye, gazing motionlessly upwards.

It was fairly light in the room, although there were no windows and no apparent source of light. Above my head, however, was an aura of brightness. The thing did not move, yet I had the feeling that it might at any moment crawl off the throne like a worm and creep towards me. I was paralyzed with terror. At that moment, I heard from outside and above my mothers voice! She called out, “Yes, look at him. That is the man-eater!”…I awoke sweating and scared to death.

W. B. Yeats in his 1916 Reveries over Childhood and Youth, shared his own phallos story many years before Jung shared his own. In 1926, as he confided to a friend in response to a reader’s reaction to Yeat’s book, A Vision that mystic vision and sexual experience were essentially the same and that the way through the first lay through the second. (p. 242 in Yeats’ Ghosts by Brenda Maddox)

In Reveries, he shared:

I was tortured by sexual desire and had been for many years. I have often said to myself that some day I would put it all down in a book that some young man of talent might not thing as I did that my shame was mine and mine alone. It began when I was fifteen years old. I had been bathing, and lay down in the sun on the sand on the Third Rosses and covered my body with sand.

Presently, the weight of the sand began to affect the organ of sex, though at first I did not know what the strange, growing sensation was. It was only at the orgasm that I knew, remembering some boy’s description or my grandfather’s encyclopedia. It was many days before I discovered how to renew that wonderful sensation. From that on it was a continual struggle against an experience that almost invariably left me with exhausted nerves…It filled me with loathing for myself.

Monick’s dream contribution follows. He had become the vicar at St. Clements in New York City. It was a heavy responsibility that included incessant reporting in the news media about parish events. This dream published in Phallos occurred when Gene was nervous and unsure of himself. He was working on his dreams at that time, 1968, with the first Jungian in America, Esther Harding. He writes:

At that time, I was working analytically with Esther Harding, the first Jungian analyst in the United States. She was an elderly and rather delicate-appearing maiden lady, the daughter of an English vicar. I brought her my dream of a great phallos appearing in a circle of naked men who were lying on the ground. Each man had his feet placed upon the base of the phallos, and each man had his hand upon his neighbor’s erect member. Dr. Harding asked about the central image: “Was it a man’s phallos?” “Certainly not,” I replied, “it was much too big for that.” “Was it a giant’s phallos?” she asked, “No, it was much too big even for that.” Well, then, Mr. Monick, whose do you think it was?

The implication was that it was for me a god-image, even a symbol of the Self. I remember that she was amused by her line of questioning and by my surprise. I remember that I was bemused by the possibility of a phallos being as strong a presence as divinity. As a Christian priest, I was not at ease with a phallic god-image, St. Clement’s or no St. Clement’s. I had nowhere to put such a suggestion, no way to incorporate it into my life. (p. 33, in Phallos)

Nonakado Stone Circle
https://heritageofjapan.wordpress.com/

As for my sharing, Jung and Monick both shared dreams they had while Yeats’ published his initiation into phallos in his waking life. In the name of due diligence, I will share both kinds of experience. Something I have learned over the years is that the moments of embodying phallos, either in a wet dream or in play, there are crucial symbolic, metaphoric, and mythological (archetypal) understandings woven into the biological shift. Puberty runs much deeper than a physical transformation into an adult male body that can reproduce life via sperm production and successful delivery into a fertile human female.

As an young man from an Irish Roman and German Catholic family, the self-loathing and dilemma shared by Yeats was also my experience. Mine was between 12-13 years old. At the dawning of my own initiation, I remember that it was sudden. I had no memories of the actual size of my erection before this time. However, one day, as I took a bath, there it was. I found myself looking for ways to enjoy myself. What I discovered was that if I touched the tip of my phallos to the flow of the water coming out of the faucet, the full-body enjoyment was amazing. I enjoyed myself this way until all the hot water was gone from our house and my mom knocked on the door to tell me to stop using up all the water. From that day on, phallos water-loving was my practice. Early on, I was not able to have an orgasm. The pleasure grew with each passing week and after a time, fulfillment was mine.

Coming out of the bathroom, the self-loathing would be so heavy on me that I always felt like some alien life-form, a kind of hairy, slouching insect with slurred speech. It felt so obvious to me, it was hard for me to understand why no one else seemed to notice my mutation.

In dreams, I was 58 years old and facing the final year of my commitment to dance the Sun Dance for four years. Though I had been successful in the years before, I was still worried. This dream came unexpectedly the night before I headed for the first work day to prepare the Sun Dance Grounds.

In the dream, I felt joyful through the whole of my body. My breathing, especially, was deep, easy, even as if a wind was blowing through me with each inhale and exhale. I was naked and looked down to see my phallos shimmying from side to side. My awareness of how this felt in my dream body matched my vision. I thought to myself in the dream, “My God, my d##k is dancing.” The energy of this seeing, feeling and awareness carried me laughing upward out of sleep and into being awake in the morning light. I knew that the Sun Dance I faced would be a joy.

With Walt Whitman, in Section 28 of Leaves of Grass, I share the noun, headland. Whitman wrote:

I am given up by traitors,
I talk wildly, I have lost my wits, I and nobody else am the
greatest traitor,
I went myself first to the headland, my own hands carried me there.You villain touch! what are you doing? my breath is tight in its throat,
Unclench your floodgates, you are too much for me.

I think he is sharing in poetry the same of story told by Yeats’ prose. The refrain of my song, Headland, speaks of this same experience. Here I name the simultaneous shame and exhilaration, the isolation and communion, of a secret gnosis. In dreams and in awakening spiritual/erotic life, for all of my own generation.

Dear Friend,

I understand.

Tonight be with us and all the stars of Heaven.

Headland, Headland,

To talk of Heaven and walk in ruins,

To talk of heaven and walk in Ruins.

An Infinite Sphere Whose Axis is Nowhere: The Turning Point

The Turning Point
Sidereal COEX Constellation
c. 2019 F. Christopher Reynolds

The planetary Turning Point is a reminder that in our current cosmology, there is no such thing as a single stillpoint, like the dot in the center of a flat circle. To carry forward the symbolic and psychological language of our Ancestors, terms like divine spark, scintilla, monad, stillpoint, sacred center, core, etc…that appear in religious texts and in the works of thinkers like Joseph Campbell, C. G. Jung, W. B. Yeats, and, of course, Monick, require an update.

In our galactic cosmology, all particles show spin. In order to show spin, there needs to be an axis around which the spinning occurs. There can be a still point in a one or two dimensional reality, but life in space/time is far and wide and within with spinning, entangled spirals of evolutions and involutions.

“DEVS EST SPHAERA INFINITA CVIVS CENTRVM EST VBIQUE, CIRCVMFERENTIA NVSQVAM,” a quote used over the centuries from a book called, Liber XXIV Philosophorum, “The Book of the 24 Philosophers,” offers a good stepping off point for what I am describing. The Latin quote in English reads: God is an infinite sphere whose center is everywhere and whose circumference is nowhere. The quote works fine as long as you live on a flat Earth with a celestial sphere overhead. The quote does not work if Earth is itself a celestial sphere.

This quote, updated, is:

God is an infinite sphere whose axis mundi is everywhere and whose radius, substance, and surface are nowhere.

Anywhere we find the terms that refer to a two-dimensional circle with a centerpoint, a 4D hypersphere turning on an axis needs to replace it. Human souls in the past were imagined as reincarnating monads.  The one-dimensional monad is of the old cosmology because, by definition, it has no spin. Now, and going forward, in a cosmos full of spinning, we are each a reincarnating axis mundi. In one of his last works, The Inner Reaches of Outer Space, Joseph Campbell described our time as the time of the birthing of the monad of mankind. If we describe axis mundi as a turning point, surprising vistas open. May we all heroically engage now when our time is the time of birthing the turning point, axis and radius mundi of human kind.

We are here from now on the be the turning points.

Here is another look at a way to lead our minds through one, two, three, and four dimensions. Imagine how a 4D planet appears to our usual awareness.

Here’s a quote from John Wier-Perry on spiritual emergency:

Whenever a profound experience of change is about to take place, its harbinger is the motif of death. This is not particularly mysterious, since its the limited view and appraisal of oneself that must be outgrown or transformed, and to accomplish transformation the self-image must dissolve. In severe visionary states, one may feel one has crossed over into the realm of death and is living among the spirits of the deceased. One is forced to let go of old expectations of oneself and to let oneself be tossed about by winds of change.

Far less familiar is the companion piece to this death motif–the image of world destruction. Like the self-image, the world image is a compacted form of the very complex pattern of how one sees the world and how one lives in it. We learn most about this from cultural anthropologists, who find that, in times of acute and rapid culture change, visionaries undergo the shattering experience of seeing the world dissolve into chaos and time whirl back to its beginnings. This dissolution of the world image clearly represents the death of the old culture to pave the way for renovation. Thus, in an individual’s life, when a transformation of one’s inner culture is under way, dissolution of the world image is the harbinger of change. Expressions of cultural reform are explicit.

These and other archetypal images have the function of implementing the process of spirit, of liberating and transforming its energies, which will then slip out of the old structures and into new ones geared to the future. All this happens in he interest of development, of cultivating a more capacious consciousness, open to new dimensions of experience.

Not only are these two motifs, self-image and world image, companion pieces in the process, but they also share the same representative image: the mandala. The entire process of renewal is evidently the work of this powerful image symbolizing the psyche’s governing center.

The energy that had been bound up in the structures of the old self-image and world image, the issues of who one is and what sort of world one lives in, is immense. In dreams or visions, nuclear explosion is a frequent expression of this enormous change of psychic energy that is loose during the renewal process and raises havoc for a period of time. Though one’s own nature is struggling to break through, one may feel that who one is and what one values is up for grabs. Indeed, values and the emotional issues of life seem to be clashing opposites…

What is the ultimate goal of spiritual emergence and the renewal process? It has the same goal as that of the mystic way or of meditation: in Buddhist practice, it is called wisdom and compassion or love.” (pp. 68-69, in Spiritual Emergency, Christina and Stan Grof, eds.)

Wier-Perry invites us into the fuller awareness of a sphere when he notes that self-image and world image are companion pieces. However, more than a two-dimensional mandala-self is required to reflect experience in our spherical world. Axis mundi, radius mundi, volume and surface of the hypersphere of the world now mirror psyche’s governing center. It is within us that this magnified image of the world is renewed. We are each a world with its turning point, unique and, as he notes, potentially capable of world-evolution if we are compassionate in how we participate in our own power and self-image.

Here is a the first part of an updated version of Wier-Perry’s mandalic reasoning:

Not only are these two motifs, self-image and world image, companion pieces in the process, but they also share the same representative image: the 4D hypershere turning on an axis mundi.

There is another nuance that resembles Dr. Monick’s claiming of axis mundi for the masculine, thus unconsciously perpetuating the mental structure of Present Consciousness. Wier-Perry unconsciously passes on the patriarchal habit of having the source of the control of life outside the agency of the conscious personality. What I mean is here:

The entire process of renewal is evidently the work of this powerful image symbolizing the psyche’s governing center.

For the update to New Consciousness, the entire process of renewal is in reality a collaboration. This powerful image symbolizing the psyche’s governing center now is a partner. We are at a time of divine human partnership. The idea of divine human partnership is at the heart of alchemy and the Western tradition of Hermticism. It also occurs among the Cayuga of the Six Nations people of the Great Lakes as part of the reforms of Handsome Lake.

The Upper Pantheon, including the Creator and the Four Angels, has undergone modification from the original because of the teachings of the revealer, Handsome Lake, at the close of the eighteenth century. The original Cayuga designation for the Supreme Being was “Haweni-yu, Controller,” but Handsome Lake was told by the angels to instruct the people to substitute the title, “Sqgweadr-sq, Creator of all, ” when calling upon the Deity in prayer or thanksgiving. The reason was given, as a myth relates, that the Evil Spirit laid claim to being the “Controller” of the earth and its people and accordingly responded when the original term was used. (p, 39 in Midwinter Rites of the Cayuga Longhouse, Speck)

So, in what is an old-fashioned gnostic move, we too, are called to set aside the idea of Haweni-yu, the form of power that has been usurped by a less compassionate Controller of the Earth and its people. Our version of “Sqgweadr-sq, Creator of all, “ would appear in the other half of Wier-Perry’s world-image/self image as:

The entire process of renewal is evidently fully human participation in the work of the powerful planetary image that symbolizes the psyche’s governing source.

And here now, is what Wier-Perry called, Self image/World image, defined as a participatory planetary Self-image:

Not only are these two motifs, self-image and world image, companion pieces in the process, but they also share the same representative image: the 4D+ hypershere gyroscopically turning on an axis mundi. The entire process of renewal is evidently fully human participation in the work of the powerful planetary image that symbolizes the psyche’s governing source.

Sphere of Earth: The Energy Fields of the Two Partners Become One

In his 2007 book, Esalen: America and the Religion of No Religion, Jeffrey J. Kripal shares an excellent account of what is the American soul’s dreaming edge.

His chapter 16, The Tao of Esalen, contains insights from encounter group leader, John Heider. Kripal writes:

Among this collection of essays is Heider’s “Electric Sex and Magnetic Sex,” probably the clearest statement we have from a major Esalen figure on the psychology and mechanics of a contemplative sexual practice. The essay begins with the obvious: More people experience energy sensations during sexual intercourse than during any other experience.” Heider then proceeds to explain how these energy fields can be expanded, deepened, and developed through a contemplative approach to sexual foreplay and intercourse. Crucial here is Heider’s distinction between electric sex and magnetic sex:

“Electric sex is male sex, yang sex. Electric sex works when a body specifically stimulates sexual trigger points such as the head of the man’s penis or the woman’s clitoris. This in effect, “zaps” the body into arousal and eventually sparks an electric circuit through which the sexual energies can arc and discharge, leaving the body in a state of relaxation (or exhaustion).

Magnetic sex is different. Historically rare in the West but known throughout Tantric Asia, “magnetic sex is female sex, yin sex, Magnetic sex works when the fields of two people awaken and make contact. Magnetic sexual arousal is diffuse and felt more or less equally all over the body and in the space surrounding the body. It need not lead to a traditional orgasm and the pleasurable discharge off the energies. Energies can build and build here and be sublimated into deeper and deeper states of bodily bliss and contemplative consciousness — an electro-magnetic sex life, if you will….”

What Heider hopes for, then, is not a return to the sexual revolution of the 1960’s, but a “new convenant,” “a new Law” derived not from Paul and Christianity, which has always more or less ‘regretted that we [have] bodies with carnal impulses,’ but from the Asian tantric traditions and their use of sex ‘to help people become increasingly married to one another and to the cosmic whole.” Heider points out that this Tantric turn was anticipated in the West by Reich, who “specifically said that when sexual union is free from blocks, the energy fields of two partners become one unified energy field.” (pp. 362-363)

I expanded the 2 dimensional Taoist yin-yang using the 3 dimensional structure a sweat lodge. A lodge is imagined as a 3D sphere above and below the ground with human beings sitting where the inner/outer, above and below merge. It’s true that the American soul has been uniting the wisdom of the East of Tantra and Taoism with the Western body. However, a re-indigenization of Western bodies has also been unfolding.

A sweat lodge, during ritual times, is united with all that is. Three dimensions are transformed into four dimensional interactive space. In this way, Indigenous Wisdom invites human beings to experience mentally, emotionally, physically and spiritually, the four dimensions that Western minds, as a rule, can only think about. The merging of the Tao with the Lodge expresses this union of West-East-Re-indigenous.

The Immanent Function manifests what Heider describes as gifts of a contemplative yin sexuality — delight that is felt more or less equally all over the body and in the space (atmosphere) surrounding the body, a bodily bliss — belongs to all of life, not just the sacred sexuality of tantra and Reich. An experience of embodied delight felt more or less equally all over the body and in the space surrounding the body is native to our planet. I describe here a feeling-knowing of flow and joy to be alive. This flow and joy move through and with “I” and “me” with “you” and “you” — as an “us” and “we.” You can recognize it in all the world around you as you become mutually caring for any “them” and “they” — like cells of the spiritual-erotic bodies of the cosmos.

When you participate in traditional collective rituals like a sweat lodge, vision quest, Sun Dance, any traditional ritual meant for the good of all beings, you enact the immanent function. The energy of delight all over and surrounding your body becomes a shared atmosphere of more expansive, supportive, relationship breathing with all beings. In this comprehensive wholeness, you feel the planet’s web of life supporting you personally, collectively and/or supporting you and your Beloved’s becoming one unified field. When you feel the support and relationship with the wider web of life, you feel unified with all that is — an “I” who is simultaneously “All My Relatives.”

This same embodied delight to be alive also comes forth in a space of shared creativity, in a living classroom, in sports, in travel, in exploration, in music, in all group intentions — to live fully embodied and in relation to living in relationship with the grater planetary life.

What I have been calling axis mundi and the turning point, John Bryde calls, the innermost, in his 1971 book, Modern Indian Psychology:

Different tribes might call the value by a different name, but the meaning of the value is the same. The Lengua, for instance, call adjustment to nature “respecting the innermost.”

The innermost to them is not the soul of a person, but rather, it is the source or place inside of our behavior. It is something similar to a conscience. The innermost in a person must be kept in balance by that person and it must be kept in balance with other persons…A good person will have a stable or balanced innermost and will exercise great respect for the innermosts of other persons. The good person will not get even when the innermost is wavy or upset or if there is excitement or anger.

There is an effort to avoid actions that will upset the innermost of our neighbors. (p.43)

The Immanent Function is the union of innermosts, then and in that relationship, the miracles of life come forth. A human lifetime can be lived at a newly birthed capacity to participate, with creative or destructive effects, in the Mystery of Earth’s evolution.

COEX SYSTEMS, COEX CONSTELLATIONS: THE GATES

In Western culture, we do have the necessary psychological ideas that enable us to imagine as well as understand when three dimensional space-time merges into four dimensions. The ideas are the COEX (Condensed Emotional Experience) and COEX systems that are also known as COEX constellations.

According to Stan Grof in his Psychology of the Future, a COEX system or COEX constellation:

…consists of emotionally charged memories from different periods of our life that resemble each other in the quality of emotion or physical sensation that they share. Each COEX has a basic theme that permeates all its layers and represents their common denominator. The individual layers, then contain variations on this basic theme that occurred at different periods of a person’s life. The unconscious of a particular individual can contain several COEX contellations. Their number and the nature of the central themes varies considerably from one person to another…in addition to negative constellations, there are also those that comprise memories of very pleasant or ecstatic moments and situations.

In my present understanding, each of the COEX constellations seems to be superimposed over and anchored in a particular aspect of the trauma of birth. The experience of biological birth is so complex and rich in emotions and physical sensations that it contains in a prototypical form the elementary themes of most conceivable COEX systems. However, a typical COEX system reaches even further and its deepest roots consist of various forms of transpersonal phenomena, such as past-life experiences. Jungian archetypes, conscious identification with various animals and others. (p.23, in Psychology of the Future)

Using the psychology of a COEX allows for the simultaneous unification through time that have begun to appear in our movies. A short list is Cloud Atlas in 2012, Interstellar in 2014, and Arrival in 2016.

from the film, Arrival
Source: Paramount.com

To take the most recent, one COEX constellation that runs through Denis Villeneuve’s Arrival is the relationship, the love, the love-making, and the birth of future life of the main characters Louise Banks and Ian Donnelly. Together conceive a daughter named, Hanah. In the story, 7-limbed intergalactic beings that are called, heptapods, offer humanity a universal form of language that unlocks time. The visual narrative invites you to imagine how you could simultaneously experience past, present and future from our “now.” Particularly moving is the portrayal of the future, present and past life moments with Hanah — whose name can be read both forward and backward.

In Interstellar, a central COEX constellation is the love between the father, Joseph Cooper and daughter, Murphy Cooper. Time especially folds in on itself and merges in many scenes in Interstellar, but especially in Murphy’s bedroom filmed using the same 4D structure that Salvador Dali used, the hypercube, also known as a tesseract.

In Cloud Atlas, there is a central COEX constellation that holds centuries together using the image of a birthmark in the shape of a shooting star. In one scene especially, all the lives that share the birthmark merge into one and awaken in the character Zachry (Tom Hanks) in the year 2321 and connect him to lives occuring in 2144, 2012, 1973, 1936, and 1849.

from Cloud Atlas
Source: Warnerbros.com

COEX OF DAY AND NIGHT, THE SEASONS, AND THE MOON

I think Radius Mundi best describes the gender-toned relationships that unite the wholeness of interiority and exteriority shared. Radius Mundi is Gene Monick’s Phallos: Sacred Image of the Masculine, which is a COEX constellation — a multi-dimensional experience for multi-dimensional worlds.

There are important collective human experiences that do not appear in Grof’s definitions, nor in his work overall. The immanent of Immanent Function is incomplete without Nature.

The Indigenous Medicine Wheel is another mandala to express the Tao. Here again is the two dimensions brought to three. Notice that the height and depth of the architecture of the lodge is aligned to the 4 Directions, which also describe the 4 seasons of the year:

Night and day, the seasons of the year, the phases of the moon, all feature themes of particular ecological, therefore, physical. In our place on Earth, there are sensations, emotions and memories, that permeate all the layers of our being due to lives lived as beings of our bioregion. We are called to expand Grof’s explanation to the planetary Communion by noting how the particular qualities of each day and night, each season and phase of the moon, are themselves woven with deepest roots that consist of various forms of transpersonal phenomena, such as past-life experiences. Jungian archetypes, conscious identification with various animals and others.


To come home now, as Jaworski in his Synchronicity: The Inner Path of Leadership re-announced, our lives include claiming the Mystery of Commitment. So, with all your love and courage, choose to gather for the happiness of all beings. Participate in communion with the collective ecological conscious and unconscious. Know the awe that opens your human heart to the Mystery of life. May your intermingling be recognized by an ensouled, living atmosphere of warmth, love, surprise and humor that makes your life-cycles worth living in enduring planetary and interplanetary relationships. May synchronistic anomalous, synesthetic, paranormal, psychokinetic, miraculous, prophetic, numinous, aesthetic arrest experiences that are immanent to the transcendent occur in your midst.

New Consciousness is human lifetimes shared as consciously as possible. It is a participatory awareness that keeps in mind the creative or destructive effects of our individual and collective choices on the planet. The consciousness of humanity merges with the living atmosphere to wisely co-pilot the Mystery of Earth’s evolution.