Thoughts on How the World Represents Itself to the Mind
and Some Practical
Consequences for the Study of Energy and Fields
Our concepts of fields have arisen out of the intimate
relationship between mind and matter and the ability of matter to represent
its actual structure and dynamics in symbolic form within the psyche.
Indeed, the psyche itself possesses structures and effects that have direct
analogies to physical fields. The relationship between these psychic and
symbolic representations and the creation of physical theories can lead to
a confusion of myth and folklore with objective science and can even lead
to psychological disturbances.
Mind and Matter: Symbolic Representations
WHEN CARL GUSTAV JUNG began his work in psychology, he placed a strong
emphasis on physical methods and measurements. By the use of the
psychogalvanometer, and by timing of patients' responses during his
word-association tests, he determined the nature and effects of
psychological complexes; he was, in fact, the person who introduced the
term complex into the psychological lexicon. Later, when Jung was
developing the ideas of the collective unconscious and the archetype, he
did so always with an eye toward physics and the nature of matter and he
felt that any real depth psychology would lead ultimately to ideas relating
to the structure of the physical world. In 1924, Jung wrote:
... This strange encounter [the Principle of Indeterminacy] between atomic
physics and psychology has the advantage of giving us at least a faint idea
of a possible Archimedean point for psychology. [Jung complained of the
epistemological difficulties in using the psyche to study the psyche.] The
microphysical world of the atom exhibits certain features whose affinities
with the psychic have impressed themselves even on the physicists. Here,
it would seem, is at least a suggestion of how the psychic process could be
"reconstructed" in another medium, in that, namely, of the microphysics of
Jung's belief that the psyche would involve physics at the subatomic level
led to an ongoing dialogue between Jung's ideas and the ideas of modern
physicists, from Wolfgang Pauli to Robert Jahn. Jung's psychology is the
only psychology that permits this to occur.
Jung held the belief very strongly that, at bottom, physics and psychology
were both describing the same reality, but from different sides. This
point of view derived from his reading of Kant and to an even greater
extent from his reading of Schopenhauer. Jung's "collective unconscious"
is the empirical version of Kant's Ding an Sich, the metaphysical
unconscious in the philosophies of Carus and von Hartmann, and the "Will"
of Schopenhauer. Jung's comprehensive study of alchemy, with its
preoccupation with matter and the psyche and its notion of the Unus Mundus
and man as the microcosm of the macrocosm, confirmed his belief that inner
and outer worlds reflected each other and that the study of the one would
inevitably lead to the border where the other began.
The universal image of the world is a psychological fact...though it is
influenced, I admit, by something beyond our psychology. What that is we
don't know. There the physicist has the last word: he will inform us that
it consists of atoms and peculiar things within the atoms, but that
hypothesis is constantly changing, and there we have clearly come to a
certain end. If he goes a bit further he begins to speculate, then he
falls into the mind, and presumably he falls right into the collective
unconscious, where he discovers the psychologist already at work. The
speculative modern physicist will surely come into very close contact with
the psychologist, and as a matter of fact he already has. 
Psyche cannot be totally different from matter, for how otherwise could it
move matter? And matter cannot be alien to psyche, for how else could
matter produce psyche? Psyche and matter exist in one and the same world,
and each partakes of the other, otherwise any reciprocal action would be
impossible. If research could only advance far enough, therefore, we
should arrive at an ultimate agreement between physical and psychological
Such beliefs are not without practical consequences. It becomes
theoretically possible to derive ideas about the nature of the inner world
by examining the structure and dynamics of the external world, and it is
possible to develop ideas and critiques relating to the external world from
the examination of inner archetypal/symbolic productions-such as occur in
dreams and fantasy
We know about Kekule's dreams relating to the discovery of the benzene
ring, [4.] but it is unlikely that the psychological correlates have ever been
pointed out and discussed in relation to other theoretical ideas about
microphysics and even astrophysics. Yet we can find that even the most
"scientific" of theories-such as those about black holes, dark matter, and
superstrings-are traceable back to the earliest mythologies. [5.] We tend to
discount this as some sort of poetic coincidence, but it is really the case
that our perceptions, our way of organizing experience, is structured in
specific ways and this determines how we will see things and how we will
think about them.
As Robert Jahn pointed out in a recent lecture,  man thought in terms of
particles and waves long before the physics of them was developed. When we
observe the behavior of photons, we are forced to see them in terms of
either particles or waves. There is a particle/wave aspect to
consciousness itself. This interrelationship between mind and matter was
expressed by Emerson when he wrote
[The] enchantments [of nature] are medicinal ... . We come to our own, and
make friends with matter, which the ambitious chatter of the schools would
persuade us to despise. We can never part with it; the mind loves its old
... Man carries the world in his head, the whole astronomy and chemistry
suspended in a thought. Because the history of nature is characterized
within his brain, therefore is he the prophet and discoverer of her
secrets. Every known fact in natural science was divined by the
presentiment of somebody, before it was actually verified... .
... Nature is the incarnation of a thought, and turns to a thought again.
... The world is thought precipitated ... [h]ence the virtue and pungency
of the influence on the mind of natural objects, whether inorganic or
Melville put it even more simply and clearly:
"O soul of man! how far beyond all utterances are your linked
not the smallest atom ... but has its cunning duplicate in mind."
Even as modern a notion as holography has its "cunning duplicate" a priori
in the mind. The fact that each part of a holographic representation
contains the entire image has been stated in symbolic terms, derived from
inner perceptions, long before the corresponding technology became
The liber Hermetis defines God as "an infinite sphere whose center is
everywhere and the circumference nowhere."
Much later, Emerson wrote:
under every tree, in the speckled sunshine and shade, no man notices that
every spot of light is a perfect image of the sun ...Every part of nature
represents the whole.
Schopenhauer, in the dense and complicated language of Teutonic philosophy,
put it this way:
If, according to what has so far been said, all variety of forms in nature
and all plurality of individuals belong not to the will [read:
unconscious], but only to its objectivity and to the form thereof, it
necessarily follows that the will is indivisible and is wholly present in
Jung himself used quasi-holographic, quantum mechanical imagery when he wrote:
Unfortunately it is impossible to have a look into the unconscious without
disturbing it, for no sooner do you look than it is already disturbed. It
is like trying to observe the process in the interior of the atom; in the
instant of observation, a disturbance is created-by observing you produce
distortion. But let us assume that you could look into the unconscious
without disturbing anything: you would then see something which you could
not define because everything would be mixed with everything else even to
the minutest detail [i.e., everything is everywhere]. It is not that
certain recognizable fragments of this and that are mixing or contacting or
overlapping: they are perfectly unrecognizable atoms so that you are even
unable to make out to what kind of bodies they eventually will
belong-unrecognizable atoms producing shapes which are impossible to follow. 
Consciousness, with its peculiar structure conditioned by the influence of
the relatively unconscious personal complexes, is the "light" that makes
the latent images in the indeterminant collective unconscious coherent.
From such examples as these-and many others can be adduced-it is clear that
both our scientific theories, and the technologies that arise from them,
are derived from symbolic representations of the preexisting structure and
dynamics of the collective unconscious. I would further argue that our
habit of using concepts such as computers and holography as the bases for
models to explain, for instance, human brain activity, is both reliable and
misleading. To the extent that we believe such models are other than mere
approximations to ultimately irreducible archetypal symbols, we are misled;
on the other hand, it is true that all our technologies and scientific
models are, at bottom, psychobiomimetic representations of how the will-in
Schopenhauer's sense-or the collective unconscious-in Jung's
conception-represents itself to the limited perceptual capacities of our
conscious minds. Technology and scientific modeling are forms of
hieroglyph pointing to an essentially transcendental reality.
This psychobiomimesis permits the conjecture that we may be able to apply
our knowledge of psychic structure and dynamics fruitfully to the
understanding of the external world (Kekule's dreams) as well as to apply
our discoveries in science and technology to an elaboration of our
knowledge of the psyche. I believe that all this lies at the heart of what
Robert Jahn and Brenda Dunne have attempted to do in their ground-breaking
work, Margins of Reality
Wah-Space and the Fields of the Psyche
IF WE LOOK AT FIELDS from the psychological point of view, we see that the
notion of fields already lies within the structure of the psyche.
Psychological complexes exert a field effect, based on their energic level,
that can interfere at any moment with conscious processes-we forget a
well-known name, we say the wrong thing, we do something we never intended.
These energic effects of the complex can in fact be measured indirectly by
means of the word-association tests,  in which the subject's time lag in
response to a word reflects the gravitational pull that the underlying
complex has on the meaning of that word. The archetype, which lies behind
the complex, has even greater power, and its field effects can extend to an
unknown distance and order psychological and even physical events-as in the
case of synchronicity. In prepsychological times these structures of the
unconscious were projected into nature as magical beings, into the heavens
as astrology, and into gross matter in the peculiar formulations of alchemy.
Consciousness itself has been conceptualized as a field.
According to Jung, the ego is the center of the "field of consciousness" which,
theoretically, has no limits.  This "field of consciousness" can be
expanded both legitimately, through spiritual disciplines and
self-knowledge, or pathologically, through mental disorder or drug
intoxication.  William James spoke of "transmarginal field" of
consciousness, the structure and dynamics of which he formulated as follows:
The important fact that this 'field' formula commemorates is the
determination of the margin [of consciousness]. Inattentively realized as
is the matter which the margin [of consciousness] contains, it is
nevertheless there, and helps both to guide our behavior and to determine
the next movement of our attention. It lies around us like a 'magnetic
field' inside of which our center of energy turns like a compass needle as
the present phase of consciousness alters into its successor. Our whole
past store of memories floats beyond this margin, ready at a touch to come
The psyche, then, has its own fields, and these fields control both our
conscious and unconscious perceptions. I have chosen to call this energic
topology of the psyche wah-space, using a term, borrowed from hippie lingo,
that means, roughly, mana. Wah-space is the unconscious in its energic
aspect. Wah-space has special effects. Two of the most important are: (1)
conscious perception of time and distance are distorted by projected
wah-space in ways determined by the continually changing flux of wah or, in
other words, the psychic energy available at various times to any of the
complexes in one's wah-space; and (2) objects and ideas are equated or
differentiated in wah-space on the basis of wah-content. In other words,
if two objects, say a tree and a bird, have equal wah, they are equal in
wah-space. Let me give you some examples, first from the external world.
One case involves a highly intuitive person who was virtually devoid of
sensation function. When I was first introduced to her, the person who
made the introduction told me to ask the woman about her favorite house-a
house nearby that she particularly admired. I was then asked to ask her
where the house was located. She replied: "On the corner." She was very
definite about this. When we walked over to the location of the building,
it was actually in the middle of the block. As it turned out, the house
was "perfect," except for the fact that it was not on the corner, but this
intuitive person, who lived much of the time in wah-space, had exteriorized
the space-distorted image of wah-space into the external world. This
"experiment" could be repeated after sufficient time had elapsed. She
would again misremember the exact location of the house. A more graphic
example is the famous cover of The New Yorker, done by Saul Steinberg.
This illustration depicts the way New Yorkers see the rest of the world
when facing west. This is an excellent portrayal of wah-space topology
applied to the perception of the external environment.
Now we can ask-what happens to the inner perception of information when it
For our purposes here, I will limit myself to the
phenomena of parapsychology. And I would like to ask the somewhat radical
question: Why is it that when we do telepathic experiments, or remote
viewing, we don't always receive clear images? In "remote viewing"-or,
better, "remote perception"-the percipient (the person who attempts to gain
paranormal knowledge of a predetermined remote site) gives descriptions of
"target" location unknown to the percipient and chosen randomly from a
pool of possible target sites. While the percipient gives a description of
the target site verbally, the target site is visited by an "outbound" agent
in the experiment (who himself does not know what the target will be until
after he leaves the lab and opens a sealed envelope). In other trials, the
descriptions are given by the experimental percipient prior to the time the
target is visited by the outbound "sender." This is known as "precognitive
We should understand that even if the agent or sender in a remote viewing
experiment were talking to a remote-viewing percipient over the phone,
describing the very scene he was looking at, the scene being verbally
described by the sender would be very apt to have but sketchy resemblance
to what the percipient drew or imagined. But when we do a remote viewing
experiment, the problems of communication are compounded not, I would
contend, by the presumed difficulty and rarity of achieving paranormal
communication-I believe there is always communication-but by the passage of
such information through the shared wah-space of the percipient and agent
(or, for that matter, of the percipient's wah-space alone, when there is no
agent or sender). The particular objects in any perceived scene will be
assigned different energy values according to the nature of the agent's
psychological complexes, which are probably substantially different from
the percipient's. In fact, the unconscious influence of his projected
wah-space topology will cause him to assign little conscious attention to
some things, while exaggerating the importance of others. Therefore, one
wah-space-distorted scene is sent on to be redistorted by the percipient.
Objects that might be of low value to the agent may have high value to the
percipient, so some sort of "equivalent image" will be supplied by
wah-space. Where an agent, a New Yorker, might focus on sending the image
of a bagel in a deli, the percipient in Minnesota might "receive" the image
of a doughnut. In this case you would have an example of how wah-space
equates one thing with another on the basis that bagels are an historically
prominent regional food of one area, doughnuts of the other. Swedenborg,
in speaking of the realm of angels, gives us a rather poetic description of
"living in wah-space":
Although all things in heaven appear in place and in space as they do in
the world, still the angels have no notion or idea of place and space. [In
fact,] all progressions in the spiritual world are effected by changes of
the state of the interiors. ... Hence, those are near each other who are in
a similar state, and those far apart whose state is dissimilar; and spaces
in heaven are nothing but external states corresponding to internal ones.
This is the only case that the heavens are distinct from each other. When anyone proceeds from one place to another he arrives sooner when
he desires it, and later when he does not. The way itself is lengthened or
shortened according to the strength of the desire. ... This I have often
witnessed, and have wondered at. From these facts it again is evident,
that distances, and consequently spaces, exist with the angels altogether
according to the states of their interiors; and such being the fact, that
the notion and idea of space cannot enter their thoughts; although spaces
exist with them equally as in the world.
A striking example of how wah-space causes the equating of one scene with
another comes from an actual remote viewing experiment in which the
percipient was given the coordinates of a Soviet airforce base. The
percipient did not know that he would be remote viewing any such site. He
reported back that he was seeing what appeared to be a hydroelectric plant.
The percipient was then asked to rise high into the air above the dam and
look around. He did so, and reported that he now saw the airfield some
five miles distant. One might be tempted to look at this as a spatial
error-of the same sort as missing the bull's-eye of a target in a game of
darts-but the error was actually due to the distortions of wah-space in
which the two-the hydroelectric plant and the airfield-are equivalent. A
moment's reflection might tell you why. The airfield may have been very
quiet at the time of the remote viewing, but nearby was another object, the
hydroelectric plant, which probably had a powerful roar, with turbines
whining, and a number of other features analogous to what the Soviet
airfield would be like if it were busy. The unconscious had readily
substituted the one for the other because they were equated on the basis of
the common images, except that one, the hydroelectric plant, was evincing
more emotion-provoking sensations than the field.
The questions arise: Is there some way to decode such a displacement? Can
the error, in terms of external reality, be rationalized by first detecting
some signature in the "erroneous" information that indicates that something
has been substituted for something else? Can the error be "decoded" to
give some clue of what the real target might be? (Of course, in this
example, the real target was known, but this would not be the case in other
experiments involving remote viewing.) Finally, is there some way to map
wah-space? I believe that there is. Mapping wah-space would involve
characterization of the space in terms of the energic values of the fields
of influence generated by personal complexes and archetypes. The energy
levels of the personal complexes in an individual taking part in an
experiment can be determined by indirect physiological measurements and by
the word-association tests.
If, for instance, a person has a very strong
complex associated with a neurosis-e.g., claustrophobia-any transmission
involving the interior of a closed space will be apt to result in
considerable repression or distortion. The degree of repression or
distortion might be expected to vary with the degree of claustrophobia. It
might then be possible to use scenes and imagery that avoid stimulating
distorting complexes. On the other hand, it might also be possible that
such complexes could be used as amplifiers, and that such persons would
also be highly sensitive to the transmission of images that were aimed
directly at their strongest complexes. I believe that extremely
interesting and productive experiments could be constructed to test these
possible effects .
The Demonology and Angelology of Field Theories: Electromythologies of the
Late 20th Century
And even your, my dear good ... Physicists, what an amount of error, of
rudimentary psychology still adheres to it!
-- F. W. Nietzsche, Twilight of the Idols
UP TO THIS POINT, we have been discussing the relationship between mind and
matter and how scientific theories and technologies arise out of symbolic
prefigurations of those very theories and technologies. We have also
looked at some ideas about the structure and dynamics of the psyche that
have analogies to observations in physical science. We will next consider
the sorts of archetypal imagery that underlie preoccupation with invisible
forces and the effect of that imagery on the ideas and obsessions often
accompanying investigations in these areas.
For thousands, perhaps hundreds of thousands, of years, humans believed in
the existence of invisible forces that had both positive and negative
effects on physical, mental, and spiritual well-being. These forces were
personified and given peculiar names. These invisible-force-beings behaved
in a rather arbitrary fashion, were hard to detect except under very
special conditions, and resisted appearing on demand.
Today, there is intense renewed interest in the existence of invisible
forces and their effects on physical, mental, and spiritual well-being.
These forces are classified as "fields," and they are often given peculiar
names; some of them are hard to detect; and their actions are often hard to
summon forth on demand. The names of such fields in all their basic and
hybrid forms tempt one into constructing a demonology and angelology of the
invisible electromagnetic world. Now we have scalars and excitons and
solitons and phonons, while in the not-too-distant past one might have
spoken of the angels Metatron, Semalion, Genon, and Ballaton. Electricity
has been connected with theology, magic, alchemy, and the unconscious since
the beginning of the electrical science in the 18th century.  The pantheon
of Indian religion contains innumerable gods whose attributes include being
These connections lie at the base of formulations about
chi, odic force, orgone energy, eloptic energy, and the literally dozens of
conceptions of some sort of specifically biological energy fields and
"vibrations" that persistently resist all attempts at definitive physical
detection and mechanical application. In the time of alchemy, this
underlying "energy" was called Mercurius.  As the electrical science
developed, it became secularized. The energy that could be tapped by
plugging a cord in the wall and throwing a switch could no longer attract
mythological projections, so two things happened: (1) new mysterious
energies were conceived of; and (2) theories about electromagnetic fields
were extended into elusive ideas about Tesla electromagnetics, scalars, and
formulations about luminous, hybrid, angel-like particles such as solitons
We are not that far removed from the days of magic and myth. Some-myself
included-would assert that we live in the most active mythogenetic period
since the time of the ancient Greeks. And this mythogenesis is no less
active in science than elsewhere.
This mythological background causes sciences of the invisible to carry a
much larger burden than is warranted. On the one hand, skepticism and
resistance to investigations of the invisible is stimulated by unconscious
fears connected to unconscious associations with the spooks and hobgoblins
of the invisible world. On the other hand, researchers in the field often
become unconsciously possessed by the mythic-religious fascinosum that
preoccupation with invisible forces evokes.
In an extreme example, some investigators associate the ELF frequency of
6.66 (the Number of the Beast) with disease and death. They associate ELF
frequencies of 7 and 8, classically very positive numbers, with physical
and even spiritual benefits. Since the symbology imbedded in
invisible-forces research has a strong religious aspect, many researchers
become almost evangelical in their theorizing. Their zeal is characterized
by strong faith and claims that go far beyond what is warranted by the
evidence. "Cults" based on the supposed existence and behavior of
anomalous fields have been formed both to possess and to seek the secrets
of the invisible. These cults have leaders and saviors, both living and
dead (Tesla), who attribute godlike powers to these fields. Some speak of
infinite energy and the creation of worlds by will alone.
Cosmic imagery often accompanies the archetypes relating to religious revelations. The
properties of ELF waves make them particularly suitable for the projection
of unconsciously conceived divine attributes of either a positive or
negative sort. These waves, which travel with the speed of light,
penetrate everywhere (omniscient, omnipresent), cannot be shielded against
(omnipotent), can heal or harm at a distance, and are, of course,
invisible. There are even talismans to attract and/or repel these
invisible forces-such as the Teslar watch.
But what exists in exaggerated form in the minds of fanatics often leaks,
in a more disguised fashion, into the thinking and attitudes of soberer
individuals. The best clue one has as to whether and to what extent one is
in thrall to this archetype is to measure the strength of the emotional
component that accompanies one's speculations and arguments about the
nature of electromagnetic and other fields, and to keep reviewing how far
one's speculations are really justified by the evidence to hand.
According to Michael Persinger:
Despite maturational (developmental) shifts in the cognitive schemes by
which we assimilate information, there are concepts from previous stages
that remain. One of them is the fascination with invisible forces
(animism). This idea serves as a conceptual core around which cluster
ideas of infantile mysticism, paranormal experiences and sometimes a
modified form of omnipotence. It is so closely tied to the concept of self
that if care is not taken, magnetotherapies become a personal quest. It
acquires dynamics of a belief.
Unfortunately this factor has been ignored, often with arrogant sarcasm, by
the very scientists who practice it. However the powerful inertia that
accompanies this conceptual core is repeatedly evident. It is manifested
by the gradual shift from the use of magnetic fields to treat a specific
ailment, to the treatment of all ailments, and then towards mystical or
paranormal involvements. 
As Jung demonstrated, the unconscious mind stands in compensatory
relationship to consciousness. This is to say, a one-sided attitude, an
incomplete or self-damaging conscious position, arouses a reaction in the
unconscious that is dimly felt as an intangible, invisible force that is
undermining one's progress and well-being. Everyone is in this situation
to one degree or another. These unconscious processes can scarcely find
anything better to be projected into than "scientific" speculations about
invisible fields and the magical particles associated with them.
Consequently, nearly every investigator into ELF and the rest of it has
developed a more or less personally tailored paranoid delusion either about
the effects of certain fields, or about governmental or corporation
conspiracies behind them, or both.
I want to emphasize very strongly that this is not to say that there is no
physical reality corresponding to these marvelous hypothesized fields and
forces-or even that it is an error to think of them in terms of
metaphysical entities.  It is to be expected that the same psychological
and social forces that lie behind our renewed mythologies about the
invisible also motivate legitimate research that produces objective
results. There might even be some reality to the conspiracy theories.
However, the claims and enthusiasms that abound among researchers in these
areas indicate that personal and collective unconscious processes have been
touched upon, and many investigators are being carried away by their own
bogeymen and by the same grand old spirits that spoke to our "unscientific"
1. C. G. Jung, "Analytical Psychology and Education," in The
Development of Personality, Collected Works, vol. 17 (CW 17) (New York:
Pantheon Books, 1954), p. 89.
2. [Jung,] Nietzsche's Zarathustra: Notes of the Seminar Given
in 1934-1939 by C.G. Jung, ed., James L. Jarrett, 2 vols. (Princeton:
Princeton University Press, 1988), vol. 2, p. 928.
3. Jung, Aion: Researches into the Phenomenology of the Self,
CW 9, II (New York: Princeton University Press, 1959), p. 261.
4. Friedrich August Kekule von Stradonitz, Lehrbuch der
organischen Chemie. Continued with the cooperation of Richard Ansch殳z and
G. Schultz. 4 vols. (Erlangen and Stuttgart, 1866- 1887), p. 624f.
5. For a discussion of the mythology of "dark matter" and
other astrophysical theories, see the addendum, "The Mythology of Dark
Matter" in Dennis Stillings, "Images of High Numinosity in Current Popular
Culture," Artifex 6, 2 (April 1987)): 14ff. "Images" was also published in
Gnosis, 10 (Winter 1989) as "Invasion of the Archetypes."
6. Robert G. Jahn and Brenda J. Dunne, "The Wave Mechanics of
Consciousness." Lecture, Second Archaeus Congress, January 13-20, 1989,
7. Ralph Waldo Emerson, "Nature," in Essays, The Works of
Ralph Waldo Emerson, vol. III (Boston: Houghton, Mifflin, and Co., 1883),
8. Cited several times in Jung's Collected Works. Baumgartner
(Die Philosophie des Alanus de Insulis, II, pt. 4, p. 118) traces this
saying to a liber Hermetis or liber Trismegisti, Cod. Par. 6319 and Cod.
Vat. 3060. It could also be argued that this image is prefigurative of
theories of "zero-point" energy fields.
9. "Demonology," in Lectures and Biographical Sketches, Works,
vol. X, p. 15f.
10. Arthur Schopenhauer, The World as Will and Representation,
trans., E.F.J. Payne (Indian Hills, Colo.: The Falcon's Wing Press, 1958),
11. Nietzsche's Zarathustra, vol. 2, p. 1429.
12. Margins of Reality: The Role of Consciousness in the
Physical World (San Diego: Harcourt Brace Jovanovich, 1987).
13. For a discussion of the methods and application of the
word-association tests, see Jung, Experimental Researches, CW 2 (Princeton:
Princeton University Press, 1973), passim.
14. Aion, p. 3.
15. Jung, The Psychogenesis of Mental Disease, CW 3 (New York:
Pantheon Books, 1960), p. 263.
16. Varieties of Religious Experience (New York: Modern
Library, n.d.), p. 227f.
17. Emmanuel Swedenborg, "Heaven and Its Wonders," also "Hell
and the Intermediate State," from Things Heard and Seen, tr. Swedenborg
Society, British and Foreign, London, 1875, ､､ 191-195. Cited in Henry
Corbin "Mundus Imaginalis, or the Imaginary and the Imaginal," Spring
18. The relationship of "peak emotional experiences" with the
production of paranormal phenomena is discussed by Jung in "Synchronicity:
An Acausal Connecting Principle" and in practical detail in Jack Houck,
"Conceptual Model of Paranormal Phenomena," Archaeus 1, 1 (Winter 1983):
7-24. Wah-space would be the same as Jack Houck's STU (space-time unit).
Wah-space is the topology of the STU. It is how the energy (wah) is
organized in relation to consciousness, the complexes of the personal
unconscious, and the archetypes. This topology is very changeable,
however. It is as though-when you thought about them, or if you had been
there-different cities, counties, and states became larger or smaller in
size and even replaced or cross-contaminated or overlapped each other when
you thought of common characteristics. We see this occurring in ordinary
19. Work is being done, but by only one person I know of:
Alianna Maren at the University of Tennessee Space Institute. We discussed
these models after she touched on these problems in her 1986 paper on
"Representation and Performance Evaluation Approaches in Psi Free-Response
Tests"-which was presented at the Parapsychological Association conference
in Sonoma. Since then, she has done considerable additional work on the
application of theories of perception to the results in ganzfeld studies
and on the influence of psychological complexes on displacement.
20. Stillings, Introduction to Ernst Benz's Theology of
Electricity: On the Encounter and Explanation of Theology and Science in
the 17th and 18th Centuries (Allison Park, Pa.: Pickwick Publications,
21. See Stillings, "The Primordial Light: Electricity to
Paraelectricity," Biochemistry and Bioenergetics 14 (1985).
22. "The Modern Magnetotherapies," in Modern Bioelectricity,
ed., Andrew A. Marino (New York: Marcel Dekker, 1988), p. 590.
23. For example, Jung compares the nature of the Trinity to
certain particle and energy behavior in "A Psychological Approach to the
Trinity" in Psychology and Religion: West and East, CW 11 (New York:
Pantheon Books, 1958), p. 187. The trick is to be aware of the symbolic
background, not be possessed by it.
Copyright 1997, Dennis Stillings - Archaeus Project
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