Context and content

In my late teens, I got into Jung and read a good portion of the Bollingen series (his works translated into English.)

I noticed early on that as I got more into Jung’s world view… is insights, views, experiences and examples of work with clients, the more my own dreams resembled the dreams, archetypes and dynamics he described and wrote about. My dreams became, in some cases, textbook Jungian dreams. And why not?

The whole of us wants to communicate with that which we take ourselves to be, and it will use whatever language is most readily understood. It is as if it is saying: if the guy is attuned to a Jungian language of archetypes, let’s use that to reach him.

During my time at the Zen center, I did some regression therapy sessions, and as I was immersed in a group focused on the whole human/Big Mind dynamic, that was the main themes coming up in the sessions, along with the more usual rt material (which seemed peripheral.) The strongest session was one where I saw the innumerable cycles of incarnation of my individual self, the shifts and swings between being incarnated and disincarnate.

As I got into Process Work, the themes in my PW sessions where typical PW material and dynamics, weaving into the small me (my conscious view of myself) more pieces of Big me (the whole of who I am, and can be, as an individual).

Then there was a period of more outward focus, working with sustainability on a community level, and my dreams were more free ranging, less conforming to any particular approach (since I was not consciously focused on much inward related at the time.)

Nowadays, being into the two (closely related) streams of working with the three centers and the essence, and realized selflessness, the shifts in my waking life and my dreams tend to reflect these themes, and use a language available to me from Barry and Karen (the local diksha givers) and now also Almaas (since I have started reading some of his books.)

The whole of what/who we are, using a language familiar to us

One way to look at this is that the whole of who (individual soul/human) and what (Spirit, Big Mind, Brahman) we are wants us to…

(a) awaken to what we are (realized selflessness),

(b) embrace all of who we are (the fullness of who we are, as individuals, right now), and

(c) unfold as who and what we can be (heal, mature, develop as individuals.)

And it is using whatever language (a) is available to it (dreams, inner images, synchronicities, and even sensations and feelings), and (b) is most easily understood by who we take ourselves to be (our conscious world view, what we are consciously familiar with.)


The other level here is interpretation. Whatever arises will naturally be interpreted through whatever filters we have, from the basic makeup of this universe to the astronomical context of our planet, our ecology, our biology, culture, family, subcultures, conscious world view, and other influences.

Familiar language, and interpretation

So if we live in a Hindu culture, the symbols and themes in for instance our dreams (or visions, or Process Work processes, or journeying) may take a Hindu themed form. And even if they do not take an explicitly Hindu form, they may still be interpreted in that context.

Instead of Hindu, it may be any other worldspace or combinations of worldspaces, such as Freudian, Christian, pagan, socialist, Sufi, cognitive psychology, evolution, sci-fi, classic literature, or whatever else we are into – consciously or subconsciously.


There seems to be a dialog between the fullness of what and who we are (and can be) and what we take ourselves to be. The fullness seems to be using a language as available to us as possible, and our conscious view tends to aligned more with the direction our fullness takes us, if we allow it.

Some effects of the filters

This filter… of the basic makeup of the universe, the astronomical context of our planet, the ecology of our planet, evolutionary history, biology, culture, individual history, current situation, and so on… seems to have many different influences.

There may very well be processes and dynamics deeper than for instance any cultural, and even biological, and maybe even physical differences. And for each of us, they appear to us filtered through all of these layers. So I may have a glimpse of what I really am, and it takes the form of an encounter with Christ or Krishna, or finding myself as Big Mind, or something else. If I am an individual somewhere else in the universe, with an entirely different planetary context, biology and culture, I may still have this glimpse, but filtered in a quite different way.

A full blown awakening may have the same basic features, such as the field of awake emptiness and form awakening to itself, inherently centerless and selfless, but even this one will be heavily filtered in how it is expressed and lived.

At the same time, these filters may determine – to a lesser or larger degree – which processes and dynamics are available to us, and how. For instance, if we are deeply entrenched in a view that upholds the ultimate reality of a separate self (for instance theistic traditions), we may not so easily drop into realized selflessness. Or if our view is strongly materialistic, we may not so easily notice ourselves as pure wakefulness, and the content of this wakefulness as no other than wakefulness itself. Or if our orientation is strongly transcendent, we may not so easily drop into endarkenment and the belly awakening.

And these filters certainly influence our interpretation of whatever happens. They are our interpretation of whatever happens.

So they filter how deeper and more universal processes arise in our individual life, to some extent they filter which processes are available, and they determine our experience and interpretation of these as well.

All the way up and down, it is all filtered by the makeup of this universe as a whole, including its very local characteristics of planet, ecology, biology, culture, individual history, and current situation.

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