The Immanent Function


copyright by F. Christopher Reynolds, December 18, 2019 (with ongoing edits)

The Coronavirus pandemic has ushered in the greatest peace known the past 250 years. One metaphor of what we face together is war, war is flipped and backwards as to what is before our senses. With all the paradoxes that appear at turning points, we enjoy in our birth canal, a shared clearing atmosphere, shared no longer shaking enchanted lands to walk in, a marvel of clear-running ‘cricks,’ rivers, global waters. Shedding the old has cleared our collective and common sense to a noisy spring with all ecological life returning. This miracle and its paradoxes are the key to when we are.

The Coronavirus is an intervention, like you see when an addict or co-dependent person is confronted for self-destructive behavior that has gone too far and is harming others. We have hit bottom and all our relatives are hoping that this is rock bottom. Around the Great Lakes, there is already a pattern in place in the story of the Haudenosaunee Great Law of Peace. At the rock bottom moment, the tribes who had made peace with each other approached the tribe who still loved war. The story says that their chief was so war-mad, he had snakes in his hair. The people approached him and asked him to stop. When his heart turned, the people compassionately combed the snakes out of his hair.

Even their concept of God changed from the idea that God loves best to watch men at war to God loves best to watch all people play Lacrosse. In this the Haudenosaunee offer the West an example of how to separate Ares, the archetype of sacred aggression in honor of all life, from Nike, Goddess of Victory, Child of Hatred Wielding a Spear.

To lean on the world together to tip the orientation towards play and away from war, we require ideas to think about how to create an atmosphere of peace. War does not create an atmosphere of peace. A global atmosphere of warmth, love, surprise, play, curiosity and humor is right in front of us. Peace is before us. We are called to divest from ways that brought us to rock bottom. Our calling is to invest as much in the courage, health, creativity, resolve, endurance for the life of the planet, on the life-bringing archetypes, as we once spent on dominion.

Immanent Function offers you a way to be the Turning Point yourself and puts the tools in your hand to co-extricate yourself from your present condition and co-create a way ahead for the happiness of all beings. I apologize ahead of time due to how I am forced to sometimes use patriarchal and hetero-supremist languages as I attempt to unbind from them. My heart is good and I remain teachable, but certainly have my own inner traditional patriarch who rises. I ask your patience with me knowing my devotion to making a better world for the children and grandchildren.

I invite you to listen to the clip below, Marilyn of the Whirlwind. All that comes after fits easily into the wider psychic room of that song. Please skim the entire definition of Immanent Function. There may be unexpected words. If so, merely note them and avoid getting snagged or blocked. You only need a mental postcard of where we are headed. Throughout the essay, there are short definitions and stories that explain terms from the definition such as, becoming, synchronistic, ecological unconscious, etc., from my life or lives of persons I know. Those short definitions and stories will be identified by this image:

If you are already familiar with a term, then feel free to jump ahead over that section. To show you what I mean about short tutorials for immanent function vocabulary, I’ll define 4 of the terms that will allow you to appreciate the upcoming section, Awe that Awakens to the Mystery of Life.

Immanent to the Transcendent, Numinous, Aesthetic Arrest, Mystical Experiences

Immanent refers to the sensual now that you taste, see, smell, hear, feel, know, intuit. Pink Floyd’s song, Eclipse, that closes out The Dark Side of the Moon, is an enjoyable way to feel into the concept. However, you need to add lines they left out but surely meant. The moon is eclipsed by the Earth and by itself. Transcendent refers to all that is beyond your personal, biological, biographical knowing. Joseph Campbell used the expression, transparent to the transcendent, when describing awe. His mind was rooted in a Cathedral’s stained-glass windows. Their beauty was due to the way the glass allowed the light from beyond to be seen and celebrated.

In our day, stained glass has given way to the clear lens of magnifying. Seeing through a lens makes the sensual here and now a simultaneous experience of learning something new — a revelatory immanence. What is transcended is your boundary of knowing by direct personal experience. You know because you see with your own perception. The entire cosmos is immanent to the transcendent now. It’s all a revelatory immanence that invites us to learn more – to boldly know where no one has known before. I call this expansion from stained glass to clear magnifying lens, The Magnification.

Numinous, is a noun and adjective. It refers to powers that permenantly open the mind and heart to Life’s Mysteries. It was established in 1925. The mentor text is, Rudolf Otto’s, Idea of the Holy. The numinous defined as: Mysterium Tremendum et Fascinans. (The Terrible and Fascinating Mystery) The advantage of this is that the numinous is not unicorns and rainbows. In the Bible, the angels always say to the human beings, Do not be afraid. The angels are saying this because they can tell they are scaring the living shit out of the person they are visiting.

Direct experience of the numinous is a mystical experience. It has been established for our psychological reality since 1905 by William James in his Varieties of Religious Experience. He, too, shares the stained glass mental structure you find in Joseph Campbell. This work is meant to update mystical experience to include the revelatory immanence of love making and to allow for the revelatory immanence that has always been kept alive in indigenous traditions to come back to our culture.

Aesthetic arrest is when you are completely stilled, arrested by Beauty with the capital “B.” James Joyce is already inside the mind from which I am writing to you now. He used the arrest experience in his literary works. He learned by knowing, in the Biblical sense. Nora Barnacle and James Joyce knew each other deeply. Their shared arrest experiences included love-making. He longed to bring their revelatory immanence back to Ireland where he knew that the delight they were learning was meant to be for all aspects of culture.

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. (first published by F. Christopher Reynolds, Oct. 7, 2019) 

The best entryway into Immanent Function is to read your way into it. The stories below lead you there:

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 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’s 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 Commitment…At present, people create barriers between each other by their fragmentary thought. Each one operates separately. When these barriers have dissolved, 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.

Jerzy J. Maciuszko, in his 2013, Poles Apart, recounts a mysterious event that occurred while he was a Polish prisoner of war playing music 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 opens unexpected paths 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, what Jaworski and Bohm call, collective intelligence, what Maciuszko described as, all persons feeling like they passed through a transcendental experience — are all examples of individual consciousness participating in communion with the collective.

However powerful this form of relationship may be, it is incomplete until that human unified state includes all biological life of the ecosystem in ways you can feel. Our sacred experiences are in circulation with the regional ecological whole and that 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.

The American soul continues to pave over wholeness. Our recurring national pattern of collective human experience split off from ecosystems, Ancestors, and Indigenous wisdom, has emerged most recently in what the Indigenous have named, the black snakes, referring to the pipelines, like the DAPL at Standing Rock, being forced over their lands.

The split in our collective soul began at Cane Ridge, Kentucky, in 1801. Christians gathered there for a revival that set the tone for most of what has followed. This essay’s urgency is because of the dangers of religious renewal in the United States. The mindfields of large gatherings soon turn Apocalyptic when they are Bible-based. A post-COVID-19, nuclear-armed America has a soul-responsibility to set aside the Doomsday brought here from Europe.

There is a clue for healing in Stephen Mansfield’s, Lincoln’s Battle with God, published in 2012.

In this eye-witness account, you can get a sense of the transformative power of ritual and also the transformative power of nature. In the account below, the two powers are at odds. Human beings are split from their own Nature. Mansfield writes:

Though Barton Stone conceded that there were many eccentricities and much fanaticism in the excitement, he was also sure that the good effects were seen and acknowledged in every neighborhood. Stone, of course was an advocate of the revival. The report of a skeptic would be helpful too. James B. Finley attended Cane Ridge to critique. He left unchanged but impressed:

“The noise was like the roar of Niagara. The vast sea of human beings seemed to be agitated as if by a storm. I counted 7 ministers all preaching at one time, some on stumps, others in wagons. Some of the people were singing, others praying, some crying for mercy in the most piteous accents while others were shouting most vociferously. While witnessing these scenes, a peculiarly strange sensation, such as I have never felt before, came over me. My heart beat tummultuously. My knees trembled. My lip quivered and I felt as though I might fall to the ground. A strange, supernatural power seemed to pervade the mass of mind there collected.

Soon after, I left and went into the woods and there I strove to rally and man-up my courage. After some time, I returned to the scene of the excitement, the waves of which, if possible, had risen still higher. The same awfulness of feeling came over me. I saw at least 500 swept down in a moment, as if a battery of a thousand guns had been opened upon them. Immediately followed shrieks and shouts that rent the very heavens. My hair rose up on my head. I fled into the woods a second time and wished I had stayed at home.”

Collective Ecological Unconscious and Conscious

Theodore Roszak uses the term, ecological unconscious in his 1992 mentor text for ecopsychology, Voice of the Earth: An Exploration of Ecopsychology. For Roszak, the ecological unconscious is the core of the mind. It includes the living record of cosmic evolution, tracing back to distant initial conditions in the history of time. Life and mind emerge from this evolutionary tale as culminating natural systems within the unfolding sequence of physical, biological, mental and cultural systems we know as ‘the universe.’ Ecotherapy, then, works to awaken the inherent sense of environmental reciprocity that lies within the ecological unconscious.

The collective ecological unconscious is our cultural split from its ecological core of the mind. The way Western culture has lived the past 500 years is called Normative Dissociation. As your inherent sense of environmental reciprocity awakens, the bioregion in which you find yourself begins a conversation with you. You learn to read the sacred text of each season and learn to live wisely in right timing with that season. The ecologically conscious person who lives in constant communication with the planet has achieved what Roszak calls, the ecological ego. I call the world of the ecological ego, the ecological conscious. A culture of ecological egos living relationship with the planet participate in the collective ecological conscious. A name for returning to participate in the collective ecological conscious is re-indigenization and also, decolonizing.

When we were kids in Norwalk, Ohio, my brother, Rob, a neighbor, Pat, and I, were playing near our home by a cornfield one summer. Out of the corn came a red fox. We watched it quietly for a moment. It turned and darted back into the field. We looked at each other with surprise when suddenly, it came out of the corn again. It looked at us. I think it wants us to play with it, said Rob. For the next 2 hours, we chased the fox into the corn and along the rows of the cornfield. Sometimes, it would let one of us hold it. We got some dog food for it which it ate. The game went on until we were satisfied. When the fox saw we were losing energy, it turned and disappeared back into the corn.

Years later, as I emerged from my ecological unconsciousness, the day we were visited by the fox came back to me. When I examined the visitation with the idea of synchronicity, as if the event were a waking dream, the meaning deepened. Our last name, Reynolds, has connections to the French word for fox, renard. The Reynolds family crest features 4 foxes. At turning points of my life, red fox has been a visitor. Over the years, many people I meet have had similar experiences of one-of-a-kind visitations by fellow citizens of the bioregion. For that reason, I have coined the name for those visitations, The Enchanted Land or The Mind of the Land. I encourage developing relationships with beings of one’s home ecosystem with the challenge to, Harmonize the Mind of Place.


In contrast to Finley’s account at the Cane Ridge Camp Meeting in 1801, I offer a story that can be imagined as his forest path untaken. My journey of revival was in June of 1986. I went to France to study with Bowling Green State University’s summer program with Drs. Michael and Lenita Locey. Our group stayed with French host families, took classes at Institut de Touraine, and traveled. This was also a romantic trip because Paula, my wife of three years at that time, also joined in as a fellow student. There have been periods of my life when the stars seem to align and summer of 1986 was a constellation like that.

One of the excursions we made was to Les Eyzies, a village on the Dordogne river in the Dordogne region of France. There has been an uninterupted habitation in La Dordogne for 55,000 years. Beneath the provencal and Cro-magnon layers of artifacts there are Neanderthal traces of life. For this reason the Musee Nationale de la Prehistoire is there.

Just outside Les Eyzies is a Cro-Magnon painted cave named, Font-de-Gaume. On a warm June afternoon at Font-de-Gaume, I experienced an initiation into the old ways, in the sense of a primal, 20,000 years old indigenous way of being. It was the most pivotal day of my life.


Source: Creative Commons

If you visit Font-de-Gaume today, the tours are limited to 12 persons and feature only a partial visit compared to those of the 20th century. In 1986, the public was still able to enter into the very heart of the grotte.

Our underworld guide that afternoon was a lovely blond Francaise. You could tell she knew something about how the painted caves were used for rituals long ago because of how she staged our visit. Once the group stepped through the wooden gate that protects Font-de-Gaume, she shut the door. We were plunged into darkness.

She calmly kept speaking out of what had suddely become disorienting. She advised us to hold onto the shoulder of the person near us. We could hear her footsteps pass around us into a deeper darkness. She invited us to just follow her voice through the passage that led futher beneath the hillside. It was very much a journey winding back in time. To my eyes, the blackness took on a luminosity and everything took on a merging of literal with metaphor. Underground and Underworld were present in how sides of the tunnel were smooth and warm to touch, even as they felt uterine.

We stopped.

She was silent for a bit.

Still calmly, yet confidently speaking out of the nothingness, she asked us to stand shoulder to shoulder and face in the direction of her voice. After a pause, she said:

Ce que vous allez voir n’a pas change depuis vingt mille ans.
(What you are going to see has not changed in twenty thousand years.)

She switched on the lights and before us…..

To my left, our fellow student, Juanita cried out:

My God, I’m having a mystical experience!

The heart of Silence collapsed.

In that illumination, I too was opened to a numinous awe of Eternal Beauty. No language, sound, nor art can fully describe my rapture. In those moments, I knew, yet Remembered too, a seamless surface and depth, an Immanent Transcendence. My awareness was one of both being and seeing. By this I mean that it included who I am, was and will be. Because of this initiation, I know Eternity because I have remembered that I am Eternity.

Within a 45 minute tour to Font-de-Gaume, a perfectly functioning Western education grounded in Newtonian science was decisively dissolved. In a flash, I had suddenly died, transformed and been reborn into an accidental Cro-Magnon/Neanderthal heretic.

The transformation did not end as we left the cave. Re-emerging into the upper world of the 20th century, I enjoyed a simultaneous seeing and feeling into all the life around me. I could sensually feel the historical and geological ages beneath my feet. Those layers themselves rested upon, as if rooted into a timeless symbolic ground. I understood the shapes, colors, motions and intentions of each tree, bird, plant, breeze. I knew how the underlying summer’s pattern within and around us in-formed all events. In the Depths of it all, hummed a constant and faithful Silence.

For the next 4 days, my wholeness continued. Paula and I were also trying to conceive our first child. The love-making of those days was of the same Depths where we were husband and wife participating in life, human, divine, animal. Though I have started to write about those days now, at that time, I did not speak about my experience to anyone.

The rest of our time in France, I worked on a song to better integrate and share it. I had been reading a lot of Alan Watts and stories from Zen. I chose the word, Satori, for the song title. Satori in Zen means awakening. In the closing days, I had an odd bookend to the journey. I went for a walk at night alone. It was a starry night and I rounded a corner to see a yard strewn with Gallo-Roman and medieval fragments of sculptures. What caught my eye was a marble head that seemed to be pushing upward out of the ground. Its face appeared to be gazing at the heavens above. The Star-gazer prompted me to complete the song by making it a koan, which is a word puzzle given to throw open the cages of the mind. What is the sound of one hand clapping?, for example. So, a bit grandiose, but it goes like this:

See how slowly summer turns
To her own completion?
Bring your piercing Reason and seek this hidden Love.
It’s quick as light!
It’s quick as Light!
Silent river, peaceful song
Mocking your confusion,
Feel your true Emotion and seek this hidden Love.
It’s quick as Light!
It’s quick as light!
Reach and touch your own hand.


In my definition of Immanent Function, I mention C. G. Jung’s, Transcendent Function. His Transcendent Function was how he described the complementary union of consciousness with the unconscious. I can offer an example of it by sharing a dream that encouraged me to go with Paula to France that summer of 1986 with the Loceys.

Earlier in the year, the Loceys had invited us to join them for the program, but I was wavering. Paula and I talked about it, but there was no clear sense of direction. A few weeks after the invitation, I dreamed a dream in which Paula was asking me about the trip. It was one of those dreams where you speak of things that seem normal in the dream, but on waking, they seem quite mysterious. The dream conversation entered into subjects that included architecture, painting, money. At the end of it in the dream, she kissed my temple and said, “Well, we should go then.” I woke up and told her that I think we need to go based on the dream. This is how the Transcendent Function works. The conscious and unconscious team up together for the greater wholeness.

Transcendent Function is not imagined as a collective experience, nor do any ecosystems, stars, nor seasons of the year appear. In the Jungian literature, the union of day and night minds is limited to the therapeutic relationship where the analysand learns interior soul guidance — individuation. Michael and Lenita Locey were and still are professors who deeply love each other. They loved their work. When the students around them rose to the occasion to become a unified whole, magic would happen. So, I was not alone. Juanita was also opened. I am not sure who else was, but to this day, the guides who work at Font-de-Gaume call this kind of initiatory opening, La Revelation.

The unified becoming together that is seamlessly woven into all life is Immanent Function. It’s an ecopsychological step because of the participation of Earth.


Font-de-Gaume left me with a task that I am completing with this essay. In Ohio, in 1986 the only books that came close to describing my experience were Carlos Castenada’s. His were all drug-induced which were of little use because I come from a family in the 12 Step movement. In 1989, I found some bread crumbs that led to Phallos: Sacred Image of the Masculine, by Eugene Monick. His life’s work was vital to my task. You will learn about it below. It turned out that he also had La Revelation at Font-de-Gaume. I didn’t know this when I met him, but learned about it when I asked him about a paleolithic drawing in one of his books.

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, the erect male organ of sex, 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.

Axis mundi and shamanic awareness were revealed by his own Font-de-Gaume initiation into the 20,000 years old primal ways. He, too, was a reborn accidental Cro-Magnon/Neanderthal Heretic whose Western mind was decisively dissolved. Axis mundi and shamanic awareness were also revealed by dreaming. It was one dream in particular that helped Gene to recollect the lost archetypal image he, himself, needed to separate masculinity from patriarchy. The full account appears in this writing later in the review of literature. He was at a major crossroads of his professional life as vicar at St. Clement’s in New York City. He was also in Jungian analysis with the first Jungian in America, Esther Harding. In his dream, he was on his back with an erection. His feet were up against an immense phallus rising up from the ground. There were other men with him in that same position. Each man held the base of the erect member of the men on either side. In the dream there was such a surge of joy, power, worthiness and confidence that he woke up a changed man. He could feel a new inner strength that carried him forward. As vicar at St. Clements after the dream, he leaned into the job with new vigor and assurance from within – with vulnerable potency.

He was unable to find any description of this kind of experience in any Freudian nor Jungian texts nor in any text of depth psychology, no description of the underpinnings of maleness. He was still able, none the less, to find a photo of a pre-historic Japanese sacred site, Nonakado Stone Circle, that reflected the numinosity of his dream.

Nonakado Stone Circle

He was also able to find accounts in folklore, anthropology and ethnography of the vertical shaft of axis mundi that was the shaman’s method of penetrating the other worlds and returning. He emphasizes this in the lines below. Informing the lines is the deeper, Nonakado-like mythic dream experience that changed his life from within. What led him to encourage men to embrace axis mundi and shamanic ways was that he had done it himself first.

I had the same dilemma with my Font-de-Gaume experience that Gene had with his archetypal masculine dream. Institutional support in the United States for a male’s embodied union with Eternity is yet to be seen. Heterosexual erotic spirituality has never existed in patriarchy. You can imagine what a breath of fresh air it was to read at the opening of Phallos: Sacred Image of the Masculine. Recall he was saying this more than 30 years ago now:

Men need to understand the psychological underpinnings of their gender and their sexuality better than they do. One might think that in a patriarchal society males would grasp the basis of masculine idenity naturally and spontaneously. They usually do not…There is a lack of contemporary Jungian writing about masculine issues in general, and almost nothing, since Erich Neumann’s Origins and History of Consciousness, on the archetypal basis of masculinity…Unless masculinity is differentiated from patriarchy, both will go down the drain together…

To write of archetypal masculinity means to concentrate upon phallos, the erect penis, the emblem and standard of maleness. All images through which masculinity is defined have phallos as their point of reference. Sinew, determination, effectuality, penetration, straightforwardness, hardness, strength — all have phallos giving them effect. Phallos is the fundamental mark of maleness, its stamp, its impression. Erection points to a powerful inner reality at work in a man, not altogether in his control. The inner reality may be different from a man’s conscious desires at a given time. Phallos is subjective authority for a male, and objective for those who come into contact with him. That’s what makes phallos archetypal. No male has to learn phallos. It presents itself to him, as a god does. (p.6)

Five foundational ideas pertaining to phallos as defined by Eugene Monick are:

Patriarchy is not the same as masculinity and must not be equated with it. It is not necessary to diminish or subordinate masculinity as one draws away from patriarchy, quite the opposite.

Phallos is sacred to men as the manifestation of the inner self. “Hierophany,” Mircea Eliade’s term for “a manifestation of the sacred” describes the holiness of phallos to men. It is a key to understanding the experience.

Phallos is co-equal with the feminine in origination and is god in its masculine form.

Both solar (sun, light, spiritual) and chthonic (underworld, instinctual, lunar) are sacred and essential to masculinity…to judge one as superior and the other as inferior is, at the least, misleading.

The shadow of phallos, its negative and destructive element, is present in both solar and chthonic phallos.

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 from Bill Russell, Chris Bache, Jorge Ferrer, Jaworski, Bohm, Maciuszko, and me. I created a mash-up out of the examples 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 know you. You forget where you are, forget everything and are transported somewhere else.

The full experience came out of Font-de-Gaume:

Re-emerging into the upper world of the 20th century, I enjoyed a simultaneous seeing and feeling into all the life around me. I could sensually feel the historical and geological ages beneath my feet. Those layers themselves rested upon, as if rooted into a timeless symbolic ground. I understood the shapes, colors, motions and intentions of each tree, bird, plant, breeze. I knew how the underlying pattern of summer within and around us in-formed all events. In the Depths of it all, hummed a constant and faithful Silence.

For the next 4 days, my wholeness continued. Paula and I were also trying to conceive our first child. The love-making of those days was of the same Depths where we were husband and wife participating in life, human, divine, animal.


I heard Gene tell the following story a number of times when he presented. His recollection was about when he kept an office for Jungian practice in Philadelphia. 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.

Towards New Consciousness

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. Their flatlands are not ours. Their mundus was a wide disk supported by pillars. For each culture, the axis was the central mound, mountain, tree, city, sacred ritual center — The Hill. In the Bible, for example, one headed ‘up’ to Jerusalem and ‘down’ on the way home. Our orbis is a turning, orbiting sphere. Our axis mundi is not only a bi-polar centerline of balance. It also gives a sense of direction like that of a gyroscope that can hold its attitude due to its gravity and spin. His New Consciousness is planetary. It is of balanced cultures living with a galactic cosmology of the emerging participatory world view. (We have to come down off the Hill.)

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. Certainly, one brand of stuckness was due to his years of priestly ritual based on the Bible’s flat Earth. However, there was a second sticking point that tends to be a mental habit of those 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 the geometry of a planetary sphere versus a flat-world circle , the advantages of using a 3-dimensional spherical Self image are unexpected and surprising.


This is the front cover of Dane Rudhyar’s book, Rhythm of Wholeness. The picture on the cover over-lays the two dimensional circle of the yinyang above the three dimensional sphere of our planet. This picturing that presents three dimensional planetary reality as a two dimensional flat circle is misleading. It causes mental cramps to experience three dimensional emotional, embodied, ensouled reality with two dimensional images. It is possible, however, to use a two dimensional symbol as a stepping stone from which to move into the more comprehensive wholeness of three dimensions to which it refers.

The yinyang, according to the I-Ching, was 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 symbolize 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 invitation in the book is for the reader to learn how to be in balanced relationship with the embodied wholeness of the planet. He is referring to a bi-polar, seasonally affected humanity that is seamlessly woven with the depths of the cosmos.

However, a two-dimensional circle (mandala):

does not equal a voluminous, three dimensional rotating and revolving planetary sphere with its own turning, “revolutionary” moon.

In Indigenous wisdom, the mandala for Earth is the Medicine Wheel:

Though it appears flat to us, there is an above and below implied due to how the sun in the northern hemisphere is always in the south. To older cultures, the Wheel has an above the south and a beneath in the north. Plato shares this same way of seeing the world. It is an automatic assumption of what geometry calls, a Z axis of depth that accompanies the vertical Y axis and the horizontal X axis of three dimensional reality.) Plato’s Timaeus explains what is called the celestial equator and the ecliptic. The ecliptic is the sky path that the sun, moon and planets appear to follow. The ecliptic passes above (south) and below (north) the surface. In Timaeus, where the celestial equator and ecliptic join together in the form of the Greek letter, Chi. (x)

So, reading the yinyang from the Indigenous perspective makes for a 3D image with X, Y, and Z axes, like so:

The assumption of the Western mind when looking at the Indigenous mandala of Earth through the lens of the yinyang generally looks like a 2D circle with only X and Y axes, like this:

A circle with an X axis and a Y axis is not the same as a sphere with an X axis, Y axis and Z axis. They are different because a sphere has an added degree of freedom that a circle lacks. Find below short geometry lessons 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. This is followed by a short description of early 20th century art that expressed 4 dimensions. Four dimensional space has another degree of freedom called the W axis, the axis of time.

With 2, 3, and 4 dimensions in mind, there is one more step of the pre-teaching. There are 2 clips about the 4th and 5th dimension. (Just to let you know, my website makes the videos seem smaller.)

If it is helpful to consider, then I invite you in. If your usual sense of expansiveness feels nailed down or confined by these short pre-teachings, then, it’s ok to skip over it to the section, Opening Up Entering In.

For you who are curious:

In Jungian parlance, shadow means all elements of our wholeness that are psychologically neglected, forgotten, ignored, erased, shunned, cursed, cut-throat, titanic, condemned, arrested, denied, refused, medicated, repressed, avoided, hated, dead, imprisoned, abandoned, degraded, not-good-enough-to-keep, weak, framed, blamed, aborted, killed, buried, betrayed, misunderstood — unconscious! There are more adjectives I could add. My intention is to make this next point that what first appears as shadow, when you unwrap it, holds an astounding mass of unlived, undeveloped raw potential.

A sphere helps us imagine all our buried treasures. 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. Your wholeness is three times more expansive that you are aware, especially the three directions of past, present and future.

This awareness is important because shadow here means shallow. Unconsciousness implies awareness fixed on a shallow, dim outline or covering. Shadow as shallow is a caricature that hides as it hints at, that masks the deeper truth it simultaneously reveals. It is due to shallowness that we cut off regions of our psychological totality and refuse relationships with them. Fullness begins by considering four times the meaning in what your current shallow, “flat,” mind has treated as the whole of you and all those around you too.

A 2-dimensional shadow seen from the side is a narrow, one dimensional line. Thomas Berry described this kind of narrow shadow as: Since the industrial revolution, the human mind has been placed within the narrowest confines it has experienced since consciousness emerged in the Stone Age.

This is an update of Plato’s Cave.

The surface of a sphere is 4 times its shadow.

Becoming Together and Synchronicity 

Joseph Campbell’s 1968 Masks of God: Primitive Mythology has an excellent description of becoming. Becoming is one of the gifts of the power of myth. It comes as a result of being willing to enter into the play of ritual space. He tells a story of a child who bothers her hard-working father in his study. He gives her 3 burnt match sticks to play with. Over time, she imagines the matchsticks into persons, one of them is a witch. As time passes further, suddenly she screams and runs to her father. She begs him to take the witch away because it is bad. The burnt matchstick was transformed from make-believe witch into a psychological reality. A matchstick became a witch.

A friend who is a Civil War re-enactor in the Ohio 8th Infantry of the Grand Army of the Republic (GAR) told me that one of the most powerful experiences in a re-enactment is when time shifts and it all becomes real. He said they call it, Seeing the Elephant. A man enters into the performance of an event and over time, it becomes real as he turns back to see his friend get shot crossing the creek.

I was in a sweat lodge with the intention to finding a new way forward in my life. At the end of the 3rd round dedicated to the direction of the East, I was stretched onto the ground feeling my heart beat against it. Suddenly, I became a stone. Alex, my mentor at that time, recognized the value and encouraged me to stay with it and learn by being. I am still being nourished by knowing how it feels to be a living stone. Other names for becoming are shape-shifting, somatic transfiguration, identifying with, and knowledge by identity. The various names indicate the profoundest form of knowing. Thou art That, is a description of how this experience feels when you become the Mystery.

Synchronicity is C. G. Jung’s term for the ways the union of the conscious and unconscious coincide with outer events in life. Meaningful coincidence is a thumbnail definition. In my story, there is a synchronistic significance to know that I am a living stone and the end of the 3rd round. In the Lakota tradition, that moment after the 3rd round and before the 4th is the turning point when the tears of sorrow become the tears of laughter. It is the time of the Sacred Clowns. I know from experience how at times a major life change, I can expect to be visited by the beings the Lakota call, Heyoka, the Thunders, and water-healers. Synchronistic becomings are deep well springs that have carried me forward for decades. They are not bound by spacetime.

Becoming is the reality of myth. Our mental capacity is used in service to a reality with more degrees of freedom than 3 dimensional reality. The same expanded capacity is used in quantum physics. The full experience of mind is usually reduced to 3 dimensions when we need to focus. Paying bills on time, showering, shaving, driving a car, getting groceries, picking up the kids, mowing the lawn, painting the house, going to work, coming home, doing dishes, all need the clear focus of a mind held to 3 dimensions. If 3D focus is a choice, it is a gift. If your mind cannot imagine any deeper potential than going to work, coming home, doing the dishes, etc., Indigenous wisdom calls this kind of mind, the suicide level. The gifts of becoming are that the expanded mind keeps you alive, especially when the routine you have falls apart.

In a becoming together, also known as an as-if experience, the literalism of the 3 dimensional reality does not go completely away. You are fully aware that the event is happening in a sacred space, in a time out of time, a time between, liminal.

An example of becoming together was when Alex felt what was happening and encouraged me to stay with my experience. We were there in the sweat for the happiness of all beings, not just for ourselves. Had he been filming it with a Go-pro, it would look like me laying on the ground not a big rock with a heart-beat. He saw Chris Reynolds stretched out in the lodge with his 3D awareness. Because he understood sacred space, he entered into the mythology of the ritual . When I told him I am a stone, he did not correct me and tell me the fact of the matter is that a person cannot be a stone because that is impossible and that real science proves it.

Being able to live well with both ways with your mind is embodied by the firekeeper in an Indigenous ritual. That person holds the line between the spaces for the good of both. My friend, Neil, was at this sweat lodge too as firekeeper. In fact, he was hunkered down in the rain and darkness near the fire. If someone would have stumbled into the ceremony, Neil would have put himself between that intruder and the sacred space. Anything that attempts to enter sacred space has to come through the fire-keeper first.

Conversely, had I suddenly jumped up in living stone possession wanting to proclaim some new revelation to the neighborhood, Neil would know I am speaking in myth but planning to go where 3 dimensional humility and respect for others are the rule of law. In that case, Neil would tell me I am not a stone and that it is rude to head out a-preachin’ to people who didn’t ask for it.

Sadly, I think the Cane Ridge revivals included becoming together but with no water-pourer elder, no fire-keeper, no Earth-based integration. Barton Stone named Christian becomings – exercises. Here’s more from Mansfield’s Lincoln’s Battle with God:

“…years later in his autobiography, Stone catalogued the unusual manifestations that were common at Cane Ridge. There was the “falling exercise” in which a person would, with a piercing scream, fall like a log on the floor, earth or mud and appear to be dead. Then, there was the phenomenon called, “the jerks.” Stone insisted that in this manifestation, a man’s head would be jerked backward and forward or from side to side so quickly that the features of the face could not be distinguished. “I have seen the person stand in one place and jerk backward and forward in quick succession, their head nearly touching the floor behind and before.” There was also the “dancing exercise,” the “barking exercise,” in which “a person affected with the jerks, especially in his head, would often make a grunt or a bark, if you please, from the suddenness of the jerk.” There was the “laughing exercise.” Understandably there was the “running exercise” in which persons feeling something of these bodily agitations, through fear, attempted to run away. More pleasant was the “singing exercise” which came from a person in a very happy state of mind, singing entirely from the breast.

Based on what I have learned, I think my sweat lodge experience is a lot like what Barton Stone called the “falling exercise” without the screaming. The difference for me was having a ritual space to enact Immanent Function through Earth-honoring ways.

An equally important difference between my lodge experience and a Cane Ridge experience is due to the difference between the Indigenous world view and the Christian world view as regards human beings. In my experience of becoming a stone, though I was nourished by a healing power far more ancient and larger than me, it simultaneously felt like I was learning a fact about myself that had always been true. At Cane Ridge, when the Spirit fell upon the people, they were told they being saved by a power higher than them to which they had to submit. A human soul did not include such a virtue.

The difference here has to do with participation. When I told Alex, “I am a stone,” he did not respond in Cane Ridge-style: “Submit to the Almighty Power of the Great Stone of Heaven because you are nothing!” He encouraged me to be in and of the stone, that is, to participate.

Note how Barton Stone’s description of the exercises above lacks any information at all from the participants. Each and every person who fell like a log in the mud or jerked or sang or ran or barked was realizing an inner fact already present but unrealized, already embedded in a larger family, clan, already in a sacred ecosystem. Though it was a simultaneously more ancient and larger reality, they were also of that reality.

Whether there is virtue by nature always present in a human being or if virtue has to be introduced from an outside source is an old struggle in Western culture. It was Socrates’ argument with the Sophists. For Socrates, a teacher brings out or ‘leads out’ (educare) inner virtue. For the Sophists, a person has to submit to the instruction to obtain virtue human souls lack. Indigenous wisdom sides with Socrates.


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.

I am aware of Jung’s own dismissal of his art as Art. There is a famous inner-dialogue he had. He recounted:

When I was writing down these fantasies, I once asked myself, ‘What am I really doing? Certainly this has nothing to do with science. But then what is it?” Whereupon a voice within me said, “It is art.” I was astonished. It had never entered my head that what I was writing had any connection with art. Then I thought, “Perhaps my unconscious is forming a personality that is not me, but which is insisting on coming through to expression.” I knew for a certainty that the voice had come from a woman. I recognized it as the voice of a patient, a talented psychopath who had a strong transference to me. She had become a living figure within my mind. Obviously what I was doing wasn’t science. What then could it be but art? It was as though these were the only alternatives in the world. That is the way a woman’s mind works. I said very emphatically to this voice that my fantasies had nothing to do with art, and I felt a great inner resistance. No voice came through, however, and I kept on writing. Then came the next assault, and again the same assertion: “That is art.” This time I caught her and said, “No, it is not art!

Current quantum string theory posits ten+ dimensional reality. At the start of the 20th century, the concept of a 4th dimension of time was just becoming conscious. I think we do well to give Jung’s inner woman’s prophetic voice her due. Though he is chauvinist and harsh calling her a talented psychopath with a strong transference, she was, in fact, prescient as regards what has unfolded historically. When Jung spoke of this, he admits a temptation to leave psychology and go live in some garret in Paris. Both points of view have proven their worth. They can both be heard now, for many consider Jung’s mandalas and creative writing in The Red Book to be art as well as depth psychology.


Cezanne’s Pigeon Tower at Bellevue
Source: Creative Commons

In Paris at the 1907 Cezanne Retrospective, a new way of art making came forth that implied a 4th dimension of time and multiple depth perspectives present in the moment we experience as now. The painting above, The Pigeon Tower at Bellevue, expresses a reality that is only possible by simultaneous seeing from multiple points of view. One of the points of view is airborn, looking down at the tower from above it.

I apologize ahead of time about introducing the 4th dimension and its W axis in what comes next. I ask that you relax into it. The W is what you already have been doing your entire life. The W axis unites your daytime “I” and your nighttime “I.” The “I” of the daytime, the person you are as your read this is the direction called upward that generally lives in a flow of time with a present that has a past and a future. It is the direction of one who is infinitely One. You say in the morning, “I had a dream.” Last night’s dream is in the past for you. But, at night, the dream has you. Not only that, but in the dream, all the persons, animals, etc. are your own wider psychological wholeness. Your “I” is just one of the players in the play. Your dreaming I where one who is infinitely Many lives is in the downward direction of the W axis.

When you learn to make sense of your dreams and begin making choices based on them, you gain degrees of freedom that are the gifts of the W axis. The common name for this access to time is intuition. You say of this freedom that you have a hunch, you feel it in your gut, or in your bones. In depth psychology, this is Transcendent Function.

Look again at the union of the 2 points of view in Pigeon Tower. They are simultaneous and separated depth perceptions in curved spacetime. This is the beginning of how to include the W axis to 3 dimensions. If you would have to literally move to see from both points, this is to add the downward direction of the W axis.

The liberation from the depth perspective of single time-locked point of view, a move from 3 dimensional seeing to 4 dimensional seeing – 2 points in different spaces and times as a now, is the new degree of freedom of expression. The freedom he gained in the four dimensional uses of color to express volume and form both prompted Picasso to describe Cezanne as, father of us all. You can track those lines of development through what followed.

Picasso’s Three Musicians
Source: MoMA, NYC

This is Pablo Picasso’s cubist painting, The Three Musicians. In Cubism, first developed by Picasso with Georges Braque, the method of expressing the fourth dimension of time occurs because the painter imagines that he is set free from time and is able to be in all locations at once. You, the observer, are spread through the curves of spacetime to different points of view while looking at the players and their dog under the table. In this 4D image, you are standing simultaneously in locations in front, behind, on all sides, seeing from multiple points of view a moment that unites past, present and future — reality 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 from points of view all around, all at once. This is how you can imagine the W axis joining vertical, horizontal, and depth in its unity. You can count it yourself, but I am able to make out 14 points of view in Three Musicians. Fourteen in the downward direction

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 stationary axis 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, points in past, present and future are apprehended as a whole and immediate four dimensional now. Once again, the W axis. — Upward to seventeen.

I want to acknowledge that if Cezanne’s freedom from a single time-locked cell of perception made him, father of us all, then, Duchamp’s freedom of the cells of perception in a single human body, makes him mother of us all.

There is a Russian fairy tale in which the hero gets help from a wise old woman who turns him into a pin and sticks him to the wall. She does this to teach him to listen in what is a vertical vision quest. This, too, is Duchamp’s view. Feel/know/perceive all times in the interior of all spaces of yourself.

To review, the W axis has two directions just as the X, Y, and Z axes in geometry. There is an infinity towards One — upward (ana in Greek) and an infinity towards Many– downward. (kata in Greek) Those two directions are in the paintings above. Downward is moving in the direction of the many points of view. Cezanne’s Pigeon Tower has its simultaneous 2 points of view. They are, however, a single point in the downward direction of the W axis — I am two. The Three Musicians, with its multiple points of view in the space around the subjects is a further downward — I am Fourteen. 

The upward is moving in the direction of infinite One. The single viewpoint that sees the motion of the nude walking down the stairs, 17 steps, is a point along the upward direction of the W axis — Seventeen am I.

At first, wrapping your head around a W axis upward or downward makes for a WTF moment. Remember. Human beings have an inborn species wisdom. Though unusual at first, things simplify when you recall that the W axis is our natural capacity. W axis is a way to think about it dreaming and consciously take them up. You can gain an extra degree of freedom.

The “I” of daytime mind is an experience of All with One.  — It includes a point on the upward direction of the W axis with X, Y, and Z. The nighttime mind is an experience of One with All. In dreams, we are among our own complexes, ancestors, archetypes, etc. The nighttime ‘I’ is a role you play in the theater below – downward.

Our minds are focused in the day. They unbind from time during the night. Learning how to unite the two halves of a mind is a major life task. I repeated above that Jung named the ability to unify two minds. Transcendent Function. My two minds unified when I dreamed Paula kissed my temple, woke up and Remembered and then used Memory to assist my Will. Unifying Memory and Will opened life to France. The most pivotal journey of my life was guided by an intuition about the future. Along the W axis, I moved downward where dreaming has us.

Our Western tradition describes the psychologically experienceable Infinite One upward as The Father. This is a way to describe the Will and Imagination. The Infinite Many downward is The Mother. This is a way to describe Memory and Remembrance.

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 the 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. This is a one seeing many from its axial single viewpoint, so W axis upward. I think there are 12 times aligned here. Twelve am I.

To complete Gene’s work with Phallos, it’s helpful to know how to imagine four dimensions expressed as two and then imagine phallos as a four+ dimensional reality. 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. Phallos is X, Y, Z, and W axes embodied.


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. The next clip is a moving image that invites us into a view of the 4th dimension from the 5th. In my own experience over the years, 5 dimensional awareness comes as ringing in my ears. Usually, one ear, but sometimes both. The soundless Sound tends to highlight very precise moments and acts as an existential highlighter. My intuition is that this way of perceiving is not visual as we understand it, but we can use images to offer the likeness. Synaesthesia which is a blending of the senses, seeing sounds, tasting colors, feeling goosebumps when someone speaks the truth, then, lives comfortably as 5 dimensional perceiving. As odd as it seems, hear/see, taste/watch, smell/observe, feel/think, the clip below – watching is ok too!

Human interaction with 5 dimensional consciousness is described in the film, Interstellar, as communicating with they, or Bulk Beings. Five dimensional expanded awareness also represents the future human – They is us. They are us. We is them. We are us.

There are other authors who took on the task of developing human intellectual flexibility, fluency, and comprehension of 1, 2, 3, 4, and 5, dimensions. Edwin Abbott Abbott’s 1884, Flatland: A Romance of Many Dimensions, is an excellent example. I’ve put a great deal of time in considering the 6th dimension. My hunch is that it is a direction associated with water – in particular, the water that frees us from all stuckness and dryness. The tears of awe, of love, of grief, of breakdown and breakthrough. The best depiction I know of this is in the film, Contact. This is a 6D+ experience of the Living Water of Life.  I think the Tarot card, Temperance, carries this same Message as regards the embodied Beauty, Truth, Goodness that moves you to tears.

My Uncle died and returned in a Near-death Experience. He reported red and blue light, but predominantly white light in the other world. I think this light is of the 7D+ dimension. It’s degree of freedom is, would you like to participate in the magnifying of Beauty? I am aware that there are getting to be a lot of dimensions. Einstein’s gift is that we are already herethen, thernow. You don’t have to do anything to earn them. You can work for discernment in experience and in recognition.

This is a kind of map of the territory we now enter. As a map, it is not the experience, however, when you are in the experience, it helps.


In Phallos: Sacred Image of the Masculine, Dr. Monick described his quest for some kind of psychological affirmation of his stone circle dream. He went seeking using its vertical axis and was then able to pull together a spread out array of images. His list included trees, mountains, poles whirlwinds, standing stones, even the famous 180 foot Cerne Abbas Giant with its 36 foot erection. Unfortunately, the felt-support of his phallos dream that he described as the psychological underpinnings of masculinity was almost absent in the psychoanalytic movement. There was not much. After a lot of reading all his published works, Monick found that Jung used the feminine term, anima mundi quite often when describing archetypal masculinity. Axis mundi, holy spirit or spiritus mundi, though you find it as a key co-author in psychological events, Jung attributes both roles to anima mundi acting alone. 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 to underpin 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 drew apart the masculine archetypes; whirlwind, mountain, tree, pole, etc, and to point out that the image behind them was a vertical axis mundi. With full embracing of axis mundi, he urged men that the passage forward was necessarily shamanic.

This was a Promethean task. Personally, he shared how fearful he was as he wrote. Sometimes, he admitted, he had to drink himself into a kind of Dutch Courage, as the old soldiers used to say. Perhaps it is no coincidence that the harm caused by drinking to gain courage to do a difficult task and the punishment upon Prometheus for stealing from the Gods to help humanity both afflict the same blood-cleansing organ. Mythologically, you pay the price of going against the current world view in order to steal a greater dignity for humanity with your own liver.

Dr. Monick’s 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 and shamanic knowing as the proper partners to anima mundi and the rising sacred feminine.

Even more heroic was the risk he took to lift 2500 years of Western demonization from sacred sexuality, both masculine sexuality and feminine sexuality. For there is not a single character in any monotheistic storyline where a male human (using phallos) can meet and make love with his Beloved as a way to know and share together in the numinous rapture of the Divine.

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 patriarchal 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 superior masculine to three 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 requires masculine and feminine union and the image to know the difference:

Axis mundi and radius mundi are the ancient, yet future images needed by men, women, all LGBTQ+ today as they experience the disintegration of patriarchal masculine and patriarchal feminine Present Consciousness. Surrender to reemerging matriarchal femininity and matriarchal masculinity is not the solution, either cultural or personal. It is regressive and will produce, eventually, a stringent reemergent patriarchal attitude in vain defense of patriarchal masculine or patriarchal feminine identities. There is no need for males and females and all genders of the LGBTQ+ spectrum to fear each other or act out such fear as tyrant or slave once a primary-process inner connection with one’s own spinal axis mundi and the shaft of radius mundi are engaged and dependably functional. Axis mundi and Radius mundi, suggesting the rigorous, precarious heroism of the shaman, the daily, lunar and seasonal ritual generosity for the happiness of all beings also the passionate and now planetary tantric ritual generosity of sacred sexuality, are just the ticket.

Let us perform, then, what amounts to an alchemical process of separatio, a separation and drawing apart of a prima materia. The first substance in this case is phallos as it was first defined in Phallos: Sacred Image of the Masculine,in 1987.


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 male and female bodies that women display a private thickening that includes an equal amount of erectile flesh, blood and nerve endings. A woman inwardly mirrors male erection when she experiences a visitation of the Goddess called, clitoral tumescence. Like men, periods of REM sleep for women can be identified by feminine swelling. The implications are — 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.

I think it is not an over-reach to see this theme in the images of prostrate Shiva and dancing Kali:

Why is Lady Kali whirling and awake?

Is She dreaming?

Why is Lord Shiva erect and motionless?

Is He dreaming?

It is certainly men who labeled the inner members of women’s erection the legs — crura. In publications where clitoral tumescence is defined as including clitoris and crura, authors describe the crura as wings. Wing, in Latin, is cornu. It may be a surprise or maybe not that cornu is also the Latin word for horn. A winged Goddess is a horned Goddess. Horned Goddess returns nicely to the Moon, Hathor. It may come as an even more shocking surprise, but in Our Lady of Guadelupe, her lunar horns are her foundation:

Our Lady of Guadelupe
Source: Creative Commons

It is not my work to Name this feminine image of the Goddess who inversely mirrors Phallos. 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. In David Gordon White’s thorough Yoga in Practice, 5000 years or more in the Yoga tradition is full of phallos. When the sacred feminine appears, there is plenty of the general term, yoni, but not a single clitoris on the horizon. Our mental habit is yoni = vagina. That is the same as saying phallos = penis. There needs to be swelling, thickening and eros for penis to become phallos. It is the same for yoni. Even the poems of Sappho, the Tenth Muse, her ithyyonia is invisble. If clitoral tumescence is present, it appears in hints.

Update of Hail Mary, The Our Lady

Our Lady, you are Grace and Grace-full.

Your waters nourish all timespace in your Embrace.

Wisdom of Beloveds, Mothers, Daughters, Aunties, Sisters, Cousines, Grandmothers, Great-grandmothers, Friends and Enemies, guide the Dream of Life through Your Delight.

Now and ever-loving, Our Heart’s Horizon’s knowing and co-evolving. Amen

Gornick and Mornan in their 1971, Woman in Sexist Society, brought the issue to the foreground:

Almost from the very beginning of our lives, we are all taught that the primary male sex organ is the penis and the primary female sex organ is the vagina. These organs are supposed to define the sexes, to be the difference between boys and girls…This is a lie…Woman’s sexual pleasure is often left out of these definitions. If people considered that the purpose of female sex organs is to bring pleasure to women, then female sex would be defined by, and focused on, a different organ. Everyone would be taught from infancy, that, as the primary male sex organ is the penis, so the primary female sex organ is the clitoris. (292-293)

Even in the above, the wings are only hinted at. Phallos and penis are confounded.

For many years as an Irish Roman Catholic, I witnessed how the patriarchal feminine was a hierarchy that made for a pecking order. At the top were religious women who were put onto a pedestal. Next came married women with children, especially male children. Beneath them were married women who chose to not have children. Next came divorced women with children, then single, unmarried women. Indigenous women, women of other traditions, and many others seemed below the radar. In the 80’s and 90’s I was at a few retreats where single women without children bemoaned their treatment at the hands of other women. LGBTQ+ was deeply buried, yet often assumed as an element of religious life.

The joyful, Messenger and trickster of Western tradition is Hermes. What often gets forgotten is how the Herm of Hermes is the soul union of spiritual and erotic life. The sexually aroused are also participating in Messages of what is to come. The Herm of Hermes is the swelled body of SpiritEarth and the wind of the sky-mind of life-giving atmosphere.


Understanding that this image is of the feminine, it is still possible to flesh out a guess of She-who-is-hinted-at using Monick’s Phallos gender-flipped mirror and his Five. This is just a starting point for all who embody the feminine to engage. So, honestly, based on my personal experience, the rising sacred feminine and separating from patriarchal femininity seems just as difficult as separating the masculine from the patriarchal masculine. This section is a sharing of field notes. I created below a reversed mirror of Monick’s writing about the embodied ground of phallos. This is as if the embodied ground were clitoral tumescence:

Women need to understand the psychological underpinnings of their gender and their sexuality better than they do. One might think that in a dying patriarchal society females would grasp the basis of femine idenity naturally and spontaneously. They usually do not….Unless feminity is differentiated from patriarchal femininity, both will go down the drain together.

To write of archetypal femininity means to concentrate upon the archetype of clitoral tumescence, the aroused clitoris and its legs, wings, horns, veils, hood, and mysteries. All images through which femaleness is defined have the archetype of clitoral tumescence as their point of reference. The archetype of clitoral tumescence is the fundamental mark of femininity, its impress, its prominence. (Create 7 qualities that ) all have the archetype of clitoral tumescence giving them effect. Arousal points to a powerful inner reality at work in a woman, not altogether in her control. The inner reality may be different from a woman’s conscious desires at a given time. The archetype of clitoral tumescence is subjective authority for a female, and objective for those who come into contact with her. That’s what makes clitoral tumescence archetypal. No female has to learn the archetype of clitoral tumescence. It presents itself to her, as a goddess does.

Patriarchal femininity is not the same as femininity and must not be equated with it. It is not necessary to augment and superordinate femininity as one draws away from the patriarchal feminine, quite the opposite.

The archetype of clitoral tumescence is sacred to women as the manifestation of the inner self. “Hierophany,” Mircea Eliade’s term for “a manifestation of the sacred” describes the holiness of the archetype of clitoral tumescence to women. It is a key to understanding the experience.

The archetype of clitoral tumescence is co-equal with the masculine in origination and is goddess in its feminine form.

Both solar (sun, light, spiritual) and chthonic (underworld, instinctual, lunar) are sacred and essential to femininity…to judge one as superior and the other as inferior is, at the least, misleading.

The shadow of the archetype of clitoral tumescence, Her negative and destructive element, is present in both Her solar and chthonic forms.

Archetype of Clitoral Tumescence
Source: MGM

Following this path, we can take another clue from one of Jung’s childhood dreams. In the dream, fully written out later in this essay, Phallos, is the main character. Jung dreamed of a giant male member on a throne underground. He was in an underground chamber awe-struck when he heard his mother’s voice beyond him above the ground exclaim, “Yes, look at him. That is the man-eater.”

If Jung’s Lord is underground, then Our Lady would be oversky. Her image, then, is the tornado, whirlwind, twister, cyclone, vortex, about which she might report:

I heard from inside and underground my father proclaim:

“Yes, she sees you! That is the eater-woman!.

With this image, quite a lot falls into place. In the Jungian writings, there is an account he gives of a childhood active imagining that scared him. In his vision he saw a great cathedral-crushing turd crapped from the sky. He assumed it was from the Father on High. It actually resonates better and is funnier if his sky-log came from the Goddess who was returning the favor after centuries of feeling crapped upon by the Church.

Going to the American narratives, it works quite well if Wizard of Oz is a woman’s story of initiation by the Goddess who hides over the rainbow. In Goddess mythology, for many beings of the sacred feminine, like the Greek Demeter or Celtic Maeve, their sacred animal is the pig and boar respectively. Among the threshold scenes in the film, Dorothy falls from the hog-pen fence she was walking. She participates in a fate the sends her downward among the pigs.

Earlier, the themes of her loving heart and her devotion to her dog, Toto, establish that she will risk all to protect him. Toto – The All – is the through-line of her tale. Toto got in trouble and she ran away to save him. Once over the rainbow, Toto finds the new friends, even saves Dorothy. At the end, Toto causes the accident that separates She of the Ruby Slippers, from the less authentic Wizard. With myth, to fall down among the pigs is a marker of the threshold into sacred space. She had entered the Queendom of the Goddess.

I think it’s safe to see the threshold mythologically as a test of the trueness of her heart. A lesser-hearted woman would have not been permitted to proceed further. In that case, in her fall Dorothy would have suffered from bites and attack. However, Dorothy’s heart was true and while it is not filmed, the pigs would have protected her.

Dorothy Gale (Storm)
Source: Creative Commons

Through her adventures, through the witches of the East, West, and North, Dorothy Gale, who inherits the broomstick and the power to move ruby-slippered through spacetime at will, is the Witch of the South. The Twister who comes for her is her own Goddess Vortex Calling. In the traditional Medicine Wheel, East is childhood and South is adulthood. Though her outer life had yet to catch up with her transformation, the inner labors of passing into womanhood were successfully completed.

L. Frank Baum, the author in whose books the orphan, Dorothy Gale, appeared, was not able to allow for an embodied Witch of the South. His tellings of her adult life in no way carry forward her mojo. I think he did get her name right. Dorothy = Gift of God and Gale = Jovial, Rowdy, Merry. In the story, when Dorothy was an infant burst into laughter so loudly that Auntie Em was shaken. I’m confident that if Dorothy had written her own way forward, she would have followed a very Jovial, Rowdy, Merry path.

Pillar of Cloud by Benjamin West
Source: Creative Commons

Finally, if the habit is to claim both parts as masculine, then this logic implies that the biblical Pillar of Cloud is the same jovial, rowdy and merry Goddess who came a hunting for Dorothy Gale to initiate her into her true name, Jovial, Rowdy, Merry, Gift of Goddess.

Anomalous Experiences

For anomalous experiences, the most solid study to enter into the subject, though it plods along at times due to its great care to proceed on solid research-based grounds, is Varieties of Anomalous Experience: Examining the Scientific Evidence. The American Psychological Association published the first edition in 2000 and the second edition in 2014. Cardena, Krippner and Linn are the editors. The definition they use is: an anomalous experience is any experience that is unusual but not necessarily psychopathological phenomena that may hold great significance for those who have them. The book examines near-death experiences, out-of-body experiences, hallucinations, lucid dreams, mysticism, psi events, and reincarnation.

The title is a tip of the hat to William James’ Varieties of Religious Experience, published in 1905. Anomalous experience is a way to say religious experience when you are afraid to say it. While our culture is rich in material items and powerful in weapons, there have been few cultures the past 20,000 years who have been so spiritually impoverished. In my 30 years as a French teacher in a public school system, some of my most meaningful work was listening to the anomalous experiences in the community, letting the person who shared know he, she, they were not crazy, affirming that such experiences are the most powerful in life, and getting them to the right books to learn more. The book I gave away the most was Patricia Garfield’s, The Dream Messenger: How Dreams of the Departed Bring Healing Gifts.

In high school, my first Teacher with the capital “T” was Mike Hay. Before he came to our school, he died in a car crash, spent time in the spirit world, wanted to stay there, but was told that his work was not done. It makes a huge difference when someone who has been dead talks about what happens when you die! In Tibetan culture, such a person is held in high regard and called a Delok.


The New Consciousness that Eugene Monick was striving to establish is an ecologically wise, embodied, enspirited, and also psychological human being, aka. psychoid. Psychoid means like the soul. When all life and our bodies are ensouled, matter, energy and spirit are all merged with the planet. This is Roszak’s ecological ego fully de-colonzied and re-indigenized. As my Font-de-Gaume education taught me, we can live quite delightfully as beings of a planet deep with 5+ dimensional experience.

He proclaimed a gateway for re-entering sacred ways on a sacred planet. His labor was to encourage us to recognize Communion of both spiritual, erotic solitude in self-knowing-delight. He challenged Christians from the pulpit to celebrate the knowing of each other in a Communion of sacred sexuality. He encouraged witnessing the Communion of humanity’s felt intermingling with nature. He worked 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 light side of the Goddess-image.

For this shaft to be ensouled, it must be 4 dimensional. What we are being asked to imagine is that when we expand, we are connected to all times and places. We know things about the future of life and its direction. Use the swelling of these 4 dimensional balls as a guide to the fullness we are meant to experience when in the midst of what is an archetypal visitation:


At this moment, I need to write perhaps one of the most important sections of this essay. The full archetypes of Phallos and She-Of-Clitoral-Tumescence are also endowed as the carriers of the most powerful healing energies. These energies are those of the Sacred Clowns who do things backwards, sideways, upsidedown, wrong, and foolish. Their Medicine often derives from thunder and lightning, rain and hail storms, but most deeply from water. They are the balancers of life who clean away what no longer is beneficial and strengthen vitality.

Sacred Clowns
Source: Creative Commons

Here again, the sphere comes to our assistance. On a flat world, beyond and beneath, above and below can never meet. On a sphere, it is only a matter of time before going down starts leading up, when rising up begins to descend. left becomes right, East is West, North is South, and so on.

There is an end to the tears of grief, healing laughter calls us from a place beyond what we thought was the depths of sadness. This is the same healing power as theater’s catharsis through both the tragic and comic. In dreams, ritual, and visionary experience, where these powers are involved, like cures like. A healing dream from feeling emotionally castrated features an even more audacious castration. Since the 4D balls are here on the page, I will share my own Sacred Clown experience.

I cannot emphasize enough that just because a numinous and 4th dimensional experience is going on, it does not guarantee moral authority. It is on the contrary, at that moment of body alert, you are called to a deeper attention to life and your part in discerning the life-affirming from the parasitic. You are on call to participate in an increase in wisdom, a grain of salt. A lifetime of practice goes into learning and honoring your own tumescence. Erotic arousal does not imply moral autopilot. A hard-on is not automatic Jesus or Buddha suddenly appearing as an ethical guide-lamp-post of your body! Ithyonia is not necessarily the unpolluted Wellspring of Kwan Yin, Goddess of Compassion.

What is true is that thickening seems to appear in relationship with the participation in the Dream of Life, thus the Dream of the Earth. You are being awakened. The Dream of Life is here. Which then brings up its contrary, impotence.  In moments that expose your weaknesses and vulnerability, the message seems to be the same. The Dream of Life is here. In this case, in a Sacred Clown code — excruciatingly timed epic failure. The Clowns bring humor, a chance to drop solemnity and choose to move in ways never before imagined. Tumescence, then, can be at its most healing power when it flips and speaks backwards.

In traditional cultures where the Sacred Clowns remain alive, there are names for the power in us that chooses. The Clowns come to teach us lessons about our free will, inner spirit. A heterosexual married Jesuit, John Bryde, who served the Oglala at Pine Ridge shares a form of this axis known as the innermost:

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.

Here is one of my most cherished Clown stories:

In July 1992, I went through a shamanic illness/psychosis. The trigger was singing a song I wrote called, Broken God, during Gene Monick’s talk at the Festival of Archetypal Psychology in Honor of James Hillman.

At one point during the Festival after the trigger, I decided to go golfing. The Festival was at Notre Dame University in South Bend, Indiana where they have a nice golf course. The game was going well and it was a beautiful July afternoon. That is, until I reached the 4th hole.

I teed up my ball and when I drove it, it went straight up into the sun. I lost sight of it. Figuring it had to come down out on the fairway somewhere in front of me, I looked out. Nothing. To my surprise, the ball did not come down. “That’s weird,” I thought. I teed up another and the same thing happened. I sky-ed my ball straight into the sun. Taking it in stride, I put my driver away and walked out and dropped a ball where I figured my balls would have landed had they not been stolen by the thieves overhead.

I finished hole 4 with no futher drama. That is, except for what felt like a circle of pressure pushing down on the top of my head. It felt like a crown of light and heat. This was not a good thing. At the 5th, the same thing happened – two balls sky-ed into the sun. With my halo increasing in intensity, I started walking in the shade and stayed close to the trees.

For the 6th, I resolved to solve this sun issue or go home with no more balls. I shot my last three all up into the sky – no more balls. The light-crown, however was present and increasing. I put my clubs over my shoulder and sulked on back to my room, a defeated golfer with no more balls in his bag.

This is an example of a healing moment under the auspices of the Sacred Clowns. Wisdom comes by reading it sideways, upside down and backwards–most importantly, with a grain of salt and some smiles, if I wrote well. In this cautionary tale about the limits of forcing it, the reason I lost my balls is because I stubbornly chose to continue in the game I had been playing. It’s funny to call the sun, maybe the sky too, a pair of ball-thieves. A more humbling look reveals how I participated in my own symbolic castration. It would have been possible at any point to stop and choose a new direction. There is also the gentle humor of the situation. There are 2 aspects to notice. First, a lesson that I learn by doing and it takes as long as it takes until I get the message. Second, the bawdy sexual humor encoded in the poetry of the events. These are both in the energy field of the Sacred Clowns. In fact, our entire bodies work this same way with poetic symptoms. However, there is a very essential and comic form present when it comes to Phallos. It’s best Gifts are funny.

A great Gift of this ball-losing cautionary tale, reading it backwards, is that it was from this story that I have gotten my balls back. Here, I mean my own testicles and scrotum. Gene did not include them in his original definition of phallos. Privately, one time, he bemoaned how it seemed that every time he spoke of phallos, the question of balls was usually raised by women. At that time, I was still in the process of healing, so I was only able to ask him if there was something about the balls that he had missed?

Now, I can answer that what he missed is the meaning of a seminal work, meaning, truly original brought forth via a man’s individuality. I know that losing my balls at Notre Dame carried a message for me to not lose the value of my own insights in service to another person’s notoriety. To belong to yourself, at first, seems less prestigious compared to appearing on-stage with the famous or belonging to a valorous company. From lost time and lost work I learned that the famous and valorous will never invest much energy in caring for your own seminal gifts. Voltaire called this kind of lesson, travailler pour le roi de Prusse. (working for the king of Prussia)

Next, the most specific guidance I gently receive when I’m in the presence of anyone, any gender, who shares from their true originality, is that my balls move. After a performance or reading, I will be sure to let the person know that I was honored to be in their presence as they shared from their genuine art. ( I don’t say, “Hey, when you were singing, my balls moved.”) So, phallos is certainly the erect manhood in waking and dreaming, and it is also present when it goes absent. With confidence I place the asterisk that phallos is present in the testicles and scrotum to one who is aware of seminal bona fides. I find this to be a reversed masculine mirror, my joyful outward parts that are in an Innuit woman’s poem. She concludes, Earth and the great weather move me, have carried me away, and move my inward parts with joy. I have often wondered if this woman’s joy explains why mostly women asked Gene about the absence of outward parts that move in his understanding of phallos.

Before we spin back forward, when a speaker is speaking with the Holy Spirit in what ever language of her/his/their art form, private thickening is going on beneath the belt. Their was a reason why the old Catholic prayers were named, ejaculations.

The patriarchal bridle upon the soul is just here. It was created so long ago that its origins are now forgotten. The way you harness a people is to bind up their erotic/spiritual expression by condemning the erotic, all the while silent about the full story. Gene Monick taught this in sacred clown style when he would say, I’ve kept my cassock unbuttoned and open due to the subject of this talk.

Synesthetic Experience

The general understanding of synaethesia, also spelled, synesthesia, is a blending of the senses. It is when you see colors or shapes as you listen to music, hear colors, works of art, beauty in nature, and so on. The experience tends to be a delight and to also be a highlighter of Beauty with the capital “B.” I have enjoyed feeling warm chills and other body responses to someone speaking Truth. Another experience I have come across is a ringing in the ears as regards a situation or person who is important to my life, an idea as I think it, a line in a book I read or write. There is an atmospheric shift as well. There are fragrances of roses, lilacs, cedar, sage, sweetgrass, osha, tobacco, gin, whisky.

When a conversation is going well, I have experienced and witnessed what Emerson called becoming a transparent eyeball. Transparent eyeball feels like your head and face are gone and there is a clear, wide field of perceiving. Relationship is key to opening to transparent eyeball reality. My hunch is that Emerson in his eyeball story was walking with another person whose companionship he kept off the page. I am aware that I am pushing the boundaries of the classic see/hear, hear/see, feel/smell, dicotomy, but want to offer these other perceptual shifts that I know from being inside the spacetime of Immanent Function.

My friend , Chris, the recording engineer and music producer with whom I work, was mastering The Magnification. He kept changing the sound on a guitar in the mix. When I asked him how he knew the right sound, he said he goes by taste. He can taste when the guitar is mixed correctly. Based on that, I think our expression of having good taste is code for a life guided by the wisdom of synesthesia


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. He knew it to be true by living it. Look again at the stone circle. With his back against the Earth, Gene had aligned his backbone to the axis mundi of the planet. This phallos is the direct experience of Radius Mundi as a shaft of offering fullness. The immense male member was not a man’s, nor a giant’s, nor God’s, but the male member that is the radius mundi of the planet. This is an image of brotherhood of Father Earth, Grandfather Earth, Beloved and Lover Earth.

Why is Earth erect?

Is Earth dreaming?

Is Earth Spirit Dreaming?

Why is Sky whirling?

Is Sky dreaming?

Is Sky Body Dreaming?

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, thenis to be imagined as the innermost, 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.

I offer here, as a possibility to be considered, the fact that our planet is a magnet with a magnetosphere. A magnet, in French, is called, un amant – a lover. A magnet/lover has a north-seeking pole and a south-seeking pole. Gene Monick and Marion Woodman both arrived at the masculine term, patrix, as the mate of matrix. My proposal is that the axis mundi of a person has polarity, a north-seekingness/south-seekingness, that makes for a pattern of attraction, a magnetic/erotic field of feeling that informs the shaft of radius mundi. In my lifetime, contrary to popular opinion, phallos cannot be faked. In this I have found that men cannot make love with just anyone. Men are not sex-machines. Where phallos has gone absent, only with performance-enhancing drugs or injections might a man force his will against the gentler nature of his own body.

With a magnet/lover axis mundi taking up its role as a turning center of balance, a more complete working hypothesis of axis and radius is:

Phallos: Sacred image of the masculine, other face of God = Radius mundi + Axis Mundi = Patrix

Matrix = Radius mundi + Axis Mundi = She-whose-name-is-yet-to be-spoken: other face of Goddess, Sacred image of the feminine. 

Remember 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 north-seeking/south-seeking 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.

Earth Prayer

Make me the radius mundi of thy peace

Where there is despair in life, let me co-create hope

Where there is injury, let me co-heal

Where there is doubt, true gnosis

Beloved Grandparents of this Earth

May I ever seek to grow in giving and receiving consolation

To learn to give and receive love wisely

For the good of all beings in past, present and future

May this world be warmer, more loving, surprising, and more humorous

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, any They between, within, beyond the two. Dorothy Gale’s journey was definitely shamanic, rigorous, precarious and heroic. 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.

Wonderful examples of shamanic heroism are Elizabeth Meacham’s 2020 book, Earth Spirit Dreaming: Shamanic Ecotherapy Practices, and Bill Pfeiffer’s 2013, Wild Earth, Wild Soul: A Manual for an Ecstatic Culture.

Here’s Liz:

These magical moments that happen as we re-indigenize Western minds are unexplainable to Western people because the nomenclature and necessary categories of understanding needed for these kinds of knowing are profoundly atrophied. Access to magic is a gift in our DNA from our ancestors, and they cheer us on as we find ways to dance with time out of time. Yet, there is a struggle, and a bit of staggering through as we find our way to a shared language for the emergence of the shamanic experience in Western culture in this time and place. Words that don’t quite fit, or are overused, are the best we can do sometimes.

I have struggled in the past with using the word, ‘shamanic’ to define the experiences that are now regular occurrences for me after years of meditating and making art and music in nature. I did not consciously seek out shamanic experiences and was very resistant to the idea when I realized that my experiences fit best into what this world generally means — and what it now fails to mean because of being so overused outside of indigenized experience community. I did not train with a shaman or seek to become a shaman. I do not consider myself a shaman or think that this book will train others to become shamans. Rather, I think that what we think of as altered states and ‘shamanic experience’ are everyday states in many indigenous cultures that we need to relearn. (pp.186-187)

Bill writes:

What if culture embedded in nature was not a relic of the past but a living reality? What if you did not have to travel thousands of miles to experience indigenous wisdom but felt it in your heart? What if you knew in your bones the “rightness” of learning sustainability from the inside out? (p. 7)

Chris Bache’s 2008 book, Dark Night, Early Dawn: Steps to a Deep Ecology of Mind, offers a foreshadowing of planetary tantric ritual generosity of sacred sexuality.

Chris offers the deeper pattern in which a planetary tantra participates:

Our religious vision of the last thousand years has emphasized the forging of the individual in the karmic fires of history and has attended less to the collective karmic sinews that weave individuals into larger wholes that are simultaneously evolving. How different the history of karma might have looked if women had an equal share in writing it…

…In Vajrayana Buddhism, for example, one is said to make progress toward spiritual realization by the practicing of the “two accumulations,” first the accumulation of karmic merit and then the accumulation of wisdom. Somewhat paradoxically, however, at the end of every spiritual practice in this tradition one gives away the karmic merit one has just generated in doing the practice, distributing it to all beings who live in the various realms of the samsaric universe. One constantly empties one’s karmic cup, so to speak, to drive home the lesson that there is no separate self here seeking enlightenment in the first place. One practices not to lift a private self out of ignorance, but to lift all existence. To grasp this fact is to grasp the true condition. (p. 157)

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 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 — to know and be known from the most intimately shared ‘biblical’ sense of knowing to the most expansive. Radius mundi opens a way to a reclaimed, yet updated wholeness.

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. So, singing the refrain above again:

You are aroused and even the sensate world unveils and reveals, 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 know you. You forget where you are, forget everything and are transported somewhere else.

Re-emerge into the upper world. Enjoyed a simultaneous seeing and feeling into all the life around you. Sensually feel the historical and geological ages beneath your feet. Those layers themselves rest upon, as if rooted into a timeless symbolic ground. Understand the shapes, colors, motions and intentions of each tree, bird, plant, breeze. Know how the underlying pattern within and around us in-forms all events. In the Depths of it all, hums a constant and faithful Silence.

May your wholeness continue. May your love-making be of the same Depths. May you fully participate in life, human, divine, animal.

You can imagine that the Immanent Function uses Radius mundi to speak of the cells of Communion’s experience all at once, as one body: monk’s cell, chamber of the lovers, cells of a body, cells of Earth. 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 sounding very aware of swelling, dreaming, remembering, imagining:

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.

I invite you to consider Whitman’s poetry as more than personal. His poetry has layers of both interpersonal and transpersonal planetary tantric ritual generosity. Deeper still, is how his words are an invitation to a Vision Quest. When you lift away his personalized eroticism, you can hear the Indigenous wisdom of Earth-based elders reminding the youth who they are and the soul wealth that is rightfully theirs.

Paranormal and Psychokinetic Experinces

A paranormal experience is an experience that is impossible and cannot happen according to our current science. It includes a lot of manifestations. At a time when some friends were teaching in Lawrence, Kansas, they had just put their infant daughter to bed in her room upstairs. Not more than an hour passed when suddenly, they heard a sound that was like the howling of a cat or a keening woman. It was upsetting and uncanny. They were not able to find the source of the sound, even going outside. Once outside, they knew the sound was coming from inside the house upstairs. Once inside again, walking up the stairs, they realized the sound was coming from just outside their baby’s room. When they got to the doorway, the sound stopped. They checked on the child and she had spiked a high fever. The fever was so high, they took her to the hospital to make sure she would be well.

In Indigenous rituals, I have seen flashes of lights in the air, like flashbulbs going off. That same kind of flash happened one time when a group of us were praying in a house in Mansfield, Ohio. It was not during the prayers, but later, in the kitchen having a snack after the session, a bright flash lit up the entire room in front of all of us.

William James, author of Varieties of Religious Experience, spent a portion of his career carefully studying the paranormal. He was president of the American Society for Psychic Research and put in a lot of hours in seances. A good book from the growing edge is Kripal’s and Strieber’s book, Super Natural: A New Vision of the Unexplained.

Generally, psychokinesis is moving objects and/or affecting the world with the intention of the mind. I have mixed feelings about the practice, yet it shares some attributes with an apport, when objects move with no apparent mover. Since a ritual for the good of all beings is a form of group intention of the mind, I think mental intention is important. However, in a ritual or prayer space, there is no command as to what occurs. The openness to the experience as opposed to control makes for a sense of surprise, awe, and grace. For example, one afternoon, we were about to sit down for a ceremony when the shaman’s drum on the floor was struck loudly one time by an unseen hand. It is numinous when it happens right in front of you, yet also brings a sense of playful seriousness. The Indigenous have many ceremonies where the movement of objects by the spirits and spirit lights are part of the sacredness. There is a wonderful book on the spiritualism of the 1850’s in Athens, Ohio, by Sharon Hatfield entitled, Enchanted Ground: The Spirit Room of Jonathan Koons.


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 dreamed he went underground through a stone-lined hole. He recollects:

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 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

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.

All of the images seem to share a delightful, purposeful friction. Behind them all seems to be all the metaphors for fire, fire-making, fire-finding, fire-accidents, fire of the day and night, cooking and weapons, internal combustion, ancestors, stars, planets, suns and moons. This is before orgasm is possible. After, when fantasizing, visions, dreams, originality, and relationship appear, an inner, shared fire and an outer, shared atmosphere, signal an adult capable of helpful, self-sustaining participation in collective community life.

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 a 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 delightful friction 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 of sensual “fire-making” with the flow of water 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.” This thought, with the words spoken into my mind, “Most Delicate Guidance Instrument.” The energy of this seeing, feeling and awareness carried me laughing, rising 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 story told by Yeats’ and my own prose. In poetry, the refrain of my song, Headland, speaks of this same mutant 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.

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 Hypersphere, Axis, and Curved Surface: 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, mandala, 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 spacetime is far and wide and within with spinning, entangled spirals of evolutions and involutions. This update has become a necessity to our wholeness since the 1905 publication of Einstein’s General Theory of Relativity where the spacetime and mass of our cosmos are in a constant dance together. Wheeler famously said:

Spacetime grips mass and tells it how to move.

Mass grips spacetime and tells it how to curve

“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 motionless, flat Earth upon which the refuse of the entire universe has fallen that is beneath a solid celestial vault overhead. The quote does not work if Earth is itself a celestial sphere turning on its axis mundi in a solar system where the sun, moon, all other planets and their moons too are turning.

Another way to conceptualize this is to imagine how for a two dimensional person, three dimensions seem infinite the same way that to our three dimensional personhood, four dimensions seem infinite. For a four dimensional being, five dimensions seem infinite, and so on. In the definition of God that we need to update, notice how God is a 3 dimensional sphere described by a two dimensional circle – a circumference and a center. So, for our times, God needs to move to a 4 dimensional hypersphere that we describe using a sphere. God does best when the definition is in the direction of new degrees of freedom taken up by the human species-mind.

This quote, updated, is of a beloved pair who have said yes to life, have risked all to love, to bring forth the never-been, the never-will-be-again. Our cosmos is a union of They who We are.

Goddess is an infinite hypersphere whose curved surface is everywhenwhere and whose axis is nowherewhen.

God is an infinite hypersphere whose axis is everywherewhen and whose curved surface is nowhenwhere.


God and Goddess now resting upon their own foundations in delight and purpose in life open the way for us to re-instate and honor our own families, clans, and nations. When a colonizer goes conquering, a method of control is to turn their own family’s home altar into an institution. Phallos and the archetype of clitoral tumescence are surely archetypes. They are not Ancestors. This is a hard lesson of Monick’s Phallos trilogy. The books hold you captive inside the colonizing ways of our Hellenistic/Judeo-Christian-Islamic roots.

Our definition of Goddess and God require the restoration of Grandmother and Grandfather. Puberty and their visitation invites us into membership and participation in a genetic family’s manhood and womanhood and all LGBTQ+ gender variations. So, for a planetary Goddess and God:

Grandmother is an infinite hypersphere whose curved surface is everywhenwhere and whose axis is nowherewhen.

Grandfather is an infinite hypersphere whose axis is everywherewhen and whose curved surface is nowhenwhere.

An Ancestor is a person with whom you have a personal relationship. The boots on the ground awareness of the infinite 4th dimension is that the dead do not die. Life continues in psyche and in relationship with us. They are not ghosts. Ghosts tend to be isolated, parasitic, hungry for attention. Ancestors care for us, bring us peace, helpful guidance, warmth, love, humor, play, surprise.

The 4th dimension of enduring consciousness is also the in-between lives, the whenwhere of sustaining mind out of which we are born. Over the planet, personal relationships with the 4th dimension is the key to human survival. It is good to be reminded that what is known in Indigenous wisdom as the spirit-worlds we call the 4th dimension. In enduring cultures, life without the spirit-worlds/4th dimension is the suicide level for a person and a nation.

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/no axis. 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, new horizons open. May we all heroically engage now when our time is the time of birthing the turning point, axis, curved surface and radius mundi of human kind.

We are here to be the turning points.

An axis mundi that is a re-incarnational turning point restores a long-missing cosmic teaching of the Western tradition’s Spindle of Necessity. In our own tradition, Plato taught in Timaeus that the cosmos is turning due to the Goddess Necessity, the Sirens, and the Fates who keep the rim of the Spindle rotating.

In the Myth of Er, chapter 10 in The Republic, time in between lives is represented to the minds of our Ancestors. Each soul chooses a personal spindle of a life. We have a choice in the life we are born into. It can be made out of unreflecting habit, unawareness, haste, slow discernment.

In our own tradition, virtue is free. This means that no matter the life, transformation is possible. The recent series, Russian Doll, expresses this brilliantly. We are all called to be the Turning Point is the update for this traditional teaching since evolution, spacetime and the reality of the unconscious.


Hermes as Mediator
Source: Creative Commons

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. We are within it and it is within us. By this magnified spherical for the world and self are 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:

Two motifs – self-image and world image- are companion pieces in the process of renewal. They share the same representative image: a mandala that is now to be imagined as a 4D+ hypersphere resonant with the 5th dimension and turning like a gyroscope on its axis mundi. We are inside the world image and the self-image is within us, except when they are not. 

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 ecological partnership. The idea of divine human partnership is at the heart of alchemy and the Western tradition of Hermeticism. 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. Western culture’s Fibonacci Series: 1, 1, 2, 3, 5, 8, 13, 21… is the same teaching to not make an image of the One, to understand that humanity can approximate the One with all and sundry paradoxical symbols of Source. Yet, the Great Mystery that is Creator of all life, who ever has a Home that includes us.

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 human co-participation in the work of the powerful planetary image that symbolizes the psyche’s governing source simultaneously within (self-image) and all around (world image) us, except when they are not.

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 of renewal. They share the same representative image: a mandala that is now to be imagined as a 4D+ hypersphere resonant with the 5th dimension and turning like a gyroscope on its axis mundi.
We are inside the world image and the self-image is within us, except when we are not. The entire process of renewal is evidently human co-participation in the work of the powerful planetary image that symbolizes the psyche’s governing source simultaneously within (self-image) and all around (world image) us, except when it’s not.


In Gene’s 1991 Castration and Male Rage: The Phallic Wound, he worked with Alice Peterson to lay to rest the patriarchal Greek word for mankind, anthropos, with the more spacious word, Urperson. (oor-person) They searched for a base-word that included all genders and chose, person because of its mutability. Ur, a Germanic prefix means, primal, original, source. Urperson, then, is a primal-original-source being.

Over the years, I developed Urrealism using Ur, as well as found Lee Irwin’s term, Ur-space, which is an update of our cosmos that unites matter, energy, spacetime, and psych. Urrealism is what Urpersons do in Ur-space. It is original wholeness in communion with original wholeness. Urreality is the expanded reality of Immanent Function. It was not long before I found I needed to update Earth to Urth, pronouncing both the same. Urth is our primal, original, source.

I introduce Urth now in order to collapse the cumbersome updated mandala definition. So, from now on going forward, I am going to set aside:

a mandala that is now to be imagined as a 4D+ hypersphere resonant with the 5th dimension and turning like a gyroscope on its axis mundi. We are inside the world image and the self-image is within us, except when we are not. The entire process of renewal is evidently human co-participation in the work of the powerful planetary image that symbolizes the psyche’s governing source simultaneously within (self-image) and all around (world image) us, except when it’s not.

I am going to write instead:


The new definition is:

Not only are these two motifs – self-image and world image- companion pieces in the process of renewal. They share the same representative image: Urth.

In 1995, in the book, Ecopsychology: Restoring the Earth, Healing the Mind, shared the same psychological underpinnings. Here is Gestalt thinker, William Cahalan:

Being grounded is enhanced and renewed by periods of extended, empathic engagement with the world, balanced by restorative moments of inward reflectiveness. This rhythm involves an intuitive cycling between the individual’s more contracted sense of self, on the one hand, and a more expanded, relational, or extended sense of self on the other, including the ability to lose oneself at times in union with the world. When we experience this self-extended state, the Earth tends to be sensed as the all-embracing, enduring Self of which the individual is one unique but temporary expression.


Absent from Wier-Perry’s description is the fact that Indigenous ways offer collective rituals of the months, the seasons, and the year, of birth, childhood, adulthood, elderhood, death, and rebirth. In those collective ways, the self-image/world image is cared for because you care for the self and world of each other.

He’s right about the atomic blast that can appear in dreams in persons during a major life change. I observed this during my 30 years as a French teacher in my students. I dreamed of the nuclear blast as well during my own changes. We can live more gently in transition. It can be a creative life change when done with a wise community. This is the message in my essay, Answering James Joyce: If You Meet Zoe Christ on the Road.

Urth, by F. Christopher Reynolds
c. 2016

Planetary and Interplanetary Relationships

Since 1958, the planet has had a Galactic Coordinate System that is imagined as a large sphere over our quadrant of the galaxy. The star map that the GCS integrated is the star map human beings have used since our ancestors learned that the nighttime sky moves in predictable patterns. The first discovery of an Earth-like planet was in 2015. Our movies help us imagine interstellar travel, but our actual capacity is that we have managed to get two human-created objects, Voyager 1 and Voyager 2, beyond the gravitational hillsphere of the sun. Voyager 1 crossed the boundary of our solar system, the heliopause, in 2012 and Voyager 2 crossed the heliopause in 2018.

Not only do our movies help us imagine hope for a future for the human species, there are important gifts they include as regards what kind of humanity we want to be and become? What is encouraging is that ideas like the Force in Star Wars, the 5 dimensional love that is the gravitational glue of life in Interstellar, the universal language of a galactic community for humans to better negotiate the future in Arrival, the gifts and challenges of mutations of X-Men as well as in the so-called Power of the Dark Side, once again, in Star Wars, all offer ways to us to reflect on how we treat each other on Earth. Any of our inherited sacred ways that are unable to be transformed by the questions raised in our films are to be thanked for their help over the centeries and put to rest. Inherited sacred ways that can go forward in new unexpected ways can be joined into a more global human atmosphere of peace as the priority.

The Force is easily accepted if you follow the Indigenous Red Road where balance and deep reverence for all life, the Medicine Wheel travels quite well. If you follow the Grail, the Grail Questions, What ails thee? and Whom does the Grail serve?, also jouney well. Star Trek’s Prime Directive of non-interference can easily last for trillions of years of learning and growing in the cosmos. Epic failure to learn from our past appears in Avatar.

Passport to the Cosmos, by John E. Mack is the best place to start. Next, inspired by Strieber’s book, Communion, the book, Communion Letters, opens up examples from the more than 200,000 letters the Striebers received. Communion Letters gives you numerous access points to what is a living mythology of the planet.

In my life, I was helping with ceremonies and caring for the sacred fire through the night at a gathering in 2016. Around 2 am, I stepped out of the ceremony hut to look at the stars. Just then, three black ships arced across the sky, northeast to southwest. When I worked at Angel House in Strongsville, Ohio, a man who had a shared experience with the Visitors took me to the Abbey Road location in North Royalton, Ohio, where it happened.

The same theme of directionality was there. I am in agreement with persons like John E. Mack, the Striebers, Jeff Kripal, Carl Jung, and others that what we are experiencing is the birth of the new mythology that can sustain us as we mature. The entryway to this living mythology is the same as what I described in the section on becoming. However, what is added is a pathologizing where what you first experience afllicts you. In that case, the advice from depth psychology that, In your symptom is your soul, works well to begin to unpack what may at first seem life-threatening!

The Two Who Unite for Fire

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 covenant,” “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 seven+ dimensional interactive space. In this way, Indigenous Wisdom invites human beings to experience mentally, emotionally, physically and spiritually, the four+ dimensions – the Good Taste, 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 atmospherically 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 “them and they” and “you” and “you” — as an “us” and “we and all of Who?” 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 my Urreality, in Bache’s living classroom, in a Bill Russell Celtics game, all sports, in travel, languages, cultures, in exploration of painted caves, in symphonic music with Maciuszko, with Jaworksi, Bohm, Ferrer, in all group intentions — to live fully embodied and in relation to living in relationship, whether as a loving couple hoping to conceive a child or with the greater planetary life.

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.

Magnificat, by F. Christopher Reynolds, c. 2016

Blessed be your Presence, Beautiful Body of the Cosmos

Blessed all life that you bring forth

From whence is this to me that I would create with you

This New Day’s worth?

You are the sensual, immanent and beautiful Presence

You are Faithfully With.

As soon as I heard your Call,

The sacred Life in me awakened

In and through your Beauty shall

Flow the Courage of the Generations

You are the embodied life who labors to birth the Never-been

The Beloved, ever-conceiving, the Never-will-be-again.

From whence is this to me, I would receive with you

This Midnight’s Worth

I am the sensual, intimate, Invisible Voice

I am Faithfully With You

I am the One Who Loves

I am in love with the Never-Been

The Beloved ever-perceiving

The Never-will-be-again.

Cauduceus as union of phallos and ithyyonic winged goddess
Source: Creative Commons


When I was 6 years old, our group of friends decided to play cowboys and Indians with some of the older kids. We were the cowboys. The pre-teens were the natives. Things were going along fine until the older group caught up us cowboys with a rope and announced that we would all be tortured to death. (!) None of our circle ever heard of this way of playing the game.

That’s when time shifted for me. I lost track of when our game was going on. It was no longer 1967. We were being burned alive in the past for what went on for an unbearable amount of time. None of us made it out alive. This experience was my first time with a COEX constellation. In a COEX constellation, time slips and merges with other times – W axis. Over the years, I’ve met enough persons who know this experience that I can affirm its reality.

So, 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. COEX stands for Condensed Emotional Experience. COEX systems is another way to describe what I call COEX constellations in the account above.

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 constellations. 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 transpersonal psychology of a COEX allows for the simultaneous unifications through spacetime, the W axis, 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

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, they 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. As Louise mind opens to time, her points of view merge and she is in two places at the same time. This is downward 2 are One yet stretched into the future.

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. To date, this is the boldest expression of the W axis in Western art. Cooper is infinite, in all times and places and it is only through an act of choosing to feel, receive, and give love that he is able to come to the proper now he desires most. All are one.

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. One is six.

from Cloud Atlas

Miraculous Experience

The miraculous is an embattled reality in American history. Thomas Jefferson famously cut out all miracles by his own hand the create his version of the Bible. All Indigenous traditions that have endured after 500 years follow their ways because miracles are real. Without miracles, the people would not have survived. Lewis Mehl-Madrona is a Western educated doctor who was transformed by witnessing healings that Western medicine considers impossible. His book, Coyote Healing, is a good place to start.

Where two or more gather for the happiness of all beings, like in any of the rooms of 12 Step meetings, as in rituals, as in sports, music, art, really any activity the people are all there for the greater good, miracles happen all the time, even miracles that you didn’t know what they were until you realized it 10, 20, 30, 40, 50, 60, 70, 80, 90, 900 years later.

Our extended family was driven apart by the war of 1861-1865. Three of the Reynolds brothers fought for the North and three fought for the South. Two of the sons who fought for the South disappeared at Shiloh in 1862. Another who fought for the North never came home and no one ever learned his fate. In December, 1866, Isaac Reynolds, the father of those sons passed away. I know his heart was broken. There were maybe 400,000 other parents whose hearts were broken by the war too. To fully heal, it required 4 generations before I sat down across from my Reynolds cousin, James Richards, and we played music together. The best miracles take a long time and a lot of deep psychological work. As regards the Reynolds in the war, my hunch is that the same Bible-driven claims for truth that split congregations as regards slavery, also drove our family apart. Brothers participated in a war against brothers.

We have paid in blood to learn that there is no Truth that is worth your own brother. Finally, the First Commandment has a curse in it as regards any father who would not adhere to the Way of the Father. There is punishment to 3-4 generations of those whose fathers ‘hate Jehovah.’ It played out in our generations in versions of Protestant against Catholic against Freemason against scientific atheist.


I think Radius Mundi best describes the gender-toned/fluid 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.

Prophetic Experience

The best book to start with for our times is Jon Klimo’s book, Channeling: Investigation on Receiving Information from Paranormal Sources. One reason why is that the spirit in which he writes is for all persons who would come to read his book. Receiving information through participation in merging with the wider conscious of life through our own conscious and unconscious belongs to all human beings. The prophetic experience is claimed by all enduring traditions in ways that sadly seem to suggest that everyone else’s way of prophesying is not as pure as their own. Klimo avoids this and opens the invitation.

This was actually the intention of Surrealism’s pure psychic automatism. In his older years, Andre Breton, the Surrealist Pope/not-Pope, bemoaned that their goal was always to deepen the foundations of the real. This was his way of saying Transcendent Function and Immanent Function. Surrealism was meant to be a prophetic art to empower the people. In my 2001 Urrealist Manifesto, I attempt to bring deepening the foundations of the real up to date for our times. I took Ur from Monick’s Urperson – Original Being, Lee Irwin’s Ur-space – multidimensional matrix of all becoming, the an atonement to transmute the karmic habit of the crime of the royal houses of Ur the city where the practice of the priesthood was to bury the people of the court alive with the dead king, their animals too.

Urrealism is a conversation done with your deepest original being’s receptivity and creativity. Art answering Art. Urrealism offers a way of co-creation and co-extrication. It is a path of the Immanent Function based on sacred space as creative space – Urreality, also known as, Urth.

Urrealism is a way of waking up together when it’s just you and another orphan soul who meet and wish to awaken. The Urrealist Four of receiving and answering creation with creation are responses that you can use when originality is happening right in front of you. They are: This reminds me of…., __ occurs to me, create art that answers art, silence. The Four are published in my chapter, Let the Beauty We Love Be What We Do, in Jane Piirto’s edited book, Organic Creativity.

By a remarkable coincidence, I was able to enjoy prophetic cross-training with Dr. Michael Olin Hitt’s Oracle, who is the Messenger of the Holy and learning Lakota-style sweat lodge with Alex Farkas. For 3 1/2 years, each month, I would prepare questions for what Kabbala names, a Maggid, and the Earth. The preparation that was my part was to truly get clarity of what my questions were. I can share from experience that there are immense amounts of love, support, guidance, healing, wholeness, good taste, that are beyond the edges of our consciousness. That abundance can reach us best if we get clear about what we want and why we want it. I found the 2 Grail Questions to be useful:

What ails thee?

Whom does the Grail serve?

The heart of service encouraged by the Grail stories mirrors the heart of service of our Earth. Whom does the Earth serve? All beings and you too, except for when that’s not true.

Each month, then, I found there were 2 sacred languages/dialects. Michael’s Oracle would speak pages of words. The Lodge would offer one image repeatedly. I mean here, for example, at one sweat, a single coal kept popping out of the fire and I kept putting it back. It was not the same coal, of course. But the whole fire was about bringing back to the fire the spark that had fallen out. A sentence then, A single coal has fallen from the fire, was the Indigenous Sacred Text. The same feeling and inspiration would be in the pages from the Messenger. Going back the other direction. After my experience of becoming a stone, the Messenger said: You are no longer a reed in the wind searching for the breeze to blow. No, you have become a rock, a weight. It is a foundation.

In the early months of this system, I feasted on the banquets set before me. However, after a time, it began to feel like being in a band with Jimi Hendrix and Black Elk who took all the jams themselves. I realized that I needed to step up my own game to the level of passion and commitment shown by Michael and Alex. I needed to create art and write from my own being, to take up my own prophetic voice. My level of music, art, writing all increased and gained focus. Prophecy when it’s good, calls you to be prophetic too, in your way, in your one-of-a-kind way. You have to learn it by doing it. So, to close this part, I am placing tobacco on the Earth today, dear Reader:

I am asking on behalf of the Peoples of Earth. Reader, you were born for these times and have within you capacities that when fully switched on will be a one-of-a-kind Grace in the world. Would you please let your trauma and your awe be your curriculum? Would you please make all the journeys you need to find the healing and the way your gifts can be shared? Would you do this for the future generations so the children and grandchildren can live in a world that has more Grace in it because you live?


Axis mundi and radius mundi are the ancient, yet future images needed by men, women, all LGBTQ+ 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 patriarchal masculine or patriarchal feminine identities. There is no need for males, females, all LGBTQ+ to fear each other or act out such fear as tyrant or slave once a primary-process inner connection with one’s own spinal axis mundi and the shaft of radius mundi are engaged and dependably functional. Axis and Radius mundi, suggesting not only the rigorous, precarious heroism of the shaman, but also the passionate and now planetary tantric ritual generosity of sacred sexuality, are just the ticket.

Gaia Is Two

We are only now learning a ways of mutual tantric ritual for the good of all beings, for the future of Earth. Joseph Campbell was correct in his intuition that the myth of the West is a Creative Mythology that arises out of the Grail. Hopefully, this essay opens up even as it penetrates into a new frontier of exploration and learning about embodied loving for the good of the Anima/Matrix and Axis/Patrix Mundi. There is a last and necessary separatio required now as well on the original notion of Gaia as Sacred Feminine. Gaia is Two.

Liz Meacham has begun using the pronoun, they, for Gaia. This is advantageous because there is here a way to speak of a loving couple and as two who are one person. Such a move also aligns with teachings of the Sacred Pipe where all human beings and life are a balanced pair. This also aligns with the term, Urperson that I mentioned above. They also works well for Urth. Gaia and Ouranos = Urth.

You will find here no advice on how to proceed, just the encouragement to do so. It is possible to enter ever more deeply into being married and into the Mystery of commitment. It is a transformation that includes all of the Beauty and Courage of Romantic Love, however, it now calls us into engaging our Love for the Beauty that sustains the World.

You are aroused and even the sensate world unveils and reveals, 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 know you. You forget where you are, forget everything and are transported somewhere else.

We arrive then, back at the beginning:

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.