From Depth Psychology to the Akashic Record

It’s commonplace now to hear how modern physics increasingly dovetails with the ancient world view of the Eastern mystics. If this is true of our evolving conception of the objective universe and how it works, it is also true in the vast space of the subjective universe, the space of the psyche.

Before Freud, you had “faculty psychology,” which seemed well seated upon the Western classical world view – a symmetrical row of nice, neat boxes, each representing a “faculty” (appetite, emotion, desire, reason, etc.). Freud’s theories signaled a paradigm shift to “depth psychology,” with layers of unconscious drives and desires and memories folded beneath our conscious awareness, influencing our everyday behavior from invisible, forgotten spaces in the depths of the psyche.

“Depth psychology” is still the dominant paradigm for the psyche, and even Freud’s attackers draw upon Freud for their weapons, but his breakaway student, Jung, expanded the “depth” of depth psychology. Freud’s locus of interest is the individual psyche, and his case histories typically trace back antecedents of adult behaviors to the formative infantile development of the individual. Jung traces the roots of the psyche deeper still, to a place that transcends the individual altogether; hence we get the universal archetypes of the collective unconscious, a deep space of psychic phenomena shared by us all. You can think of it as our common grazing land, or if you prefer a high-tech metaphor, it’s the “cloud” wherein our fundamental data are stored and from which we all download to configure our own machinery. Either way it is here, in this transcendentally deep “subjective inner world,” that Jung finds “the instinctive data of the dark primitive psyche, the real but invisible roots of consciousness.”

It’s a short stretch from Jung to the akashic record of the mystics. The akashic record in the Eastern mythos is the record of everything normally considered past, present, and future (in our clumsy linear sense of time). Every thought, every movement of every leaf, is contained in this vast database, as it were. But the akashic record is more than a database. It is the ultimate reality. All our daily actions are reflections of, or abstractions from, the akashic record. We are right now living the akashic record, experiencing it from one orientation point. Through yoga, meditation, or other spiritual practices, you can almost picture your self-reflection carrying you down to the Freudian depth of childhood and then infancy, then breaking through to the Jungian depth of the collective unconscious, and finally arriving at the level we metaphorically call the akashic record. At this point, we’ve not only carried depth psychology to a point where Western psychology merges with Eastern mysticism, but we’ve inadvertently married the “objective” and “subjective” universes that provided the point of departure in the opening paragraph of this fine blog entry. Cosmic consciousness, as the very compound of the phrase suggests, simultaneously expresses ultimate reality in both its objective and subjective aspects. When you hit that ultimate depth, the inside becomes the outside, the innermost psyche finds itself expressed as the objective cosmos. So om mani padme hum, and I’ll see my physicist friends on the other side.

Four Sheaths of Identity

alt. title: Paean to D. H. Lawrence and Walt Whitman

alt. alt.: The Meaning of Holding Hands

The Vedantic philosophy of the East sees human identity in terms of sheaths housing the true self. It gets pretty complicated, but we can settle on four sheaths: physical, emotional, intellectual and spiritual. Think of each as a sock the Self is wearing. The sheaths are not actually separate, but coextensive, so they are really different ways of looking at the same sock, but seeing them as separate layers makes them more comprehensible from the everyday point of view.

When I hold your hand, it’s not merely a physical act, but a trigger, an indicator, an objective marker of all sorts of transcendental knots and connections forming at the emotional and intellectual and spiritual layers of being. If I go deep within myself at that moment, I can feel it to be so.

Today’s religious followers too often feel only the mock-spiritual, an economy of meaning perversely separated from the physical, which leaves them with something dry and unsensual. Obliged to deny sensual richness, they remain sensually impoverished.

Today’s materialists too often feel only the physical and “demystify” the other sheaths into anemic scientific formulas, abstractions with all the transcendental and cosmic life drained out of them. And they wonder why they are unfulfilled, or half-fulfilled, in life.

I feel within myself the measure and vanishing point of all sheaths.
I am the fulfillment of a destiny.
You are the fulfillment of a destiny.
We are the fulfillment of a destiny.

And we know this to be true.

We can fight against it and tie ourselves in knots of neurosis and frustration. Or we can untie the knots, accept the full freedom that destiny expresses through us, and open the flow.

kyle cropped1

Painting (“Ghost in the Range”) by Kyle Nugent (

Psychosis and Enlightenment

“If you go through the doorway too fast and you’re not ready for it, you’re bound hand and foot and thrown into the outer darkness. You may land anywhere and lots of people end up in mental hospitals. The reason is that they went through the door with their ego on.”
Baba Ram Dass

See also Psychosis and Enlightenment 2


Nuggets from Freud and Jung

I chose these little quotes with no thought to the differences nor to the similarities of Freud and Jung. Just thought-provoking nuggets about how the unconscious fits into the big scheme of things from two sage wits who between them laid the foundations of depth psychology.

. . .

“I then made some short observations upon … the fact that everything conscious was subject to a process of wearing-away, while what was unconscious was relatively unchangeable; and I illustrated my remarks by pointing to the antiques standing about in my room. They were, in fact, I said, only objects found in a tomb, and their burial had been their preservation.” (Freud, Case History of the Rat Man)

. . .

“Just as our free will clashes with necessity in the outside world, so also it finds its limits … in the subjective inner world … in the instinctive data of the dark primitive psyche, the real but invisible roots of consciousness.” (Jung, Psyche and Symbol)

Subjectivity and the Limits of Science

A computer scientist friend recently told me that science studies the objective world and the objective world is the real world. Period. His abhorrence for religion did not carry over to art, pagan mythologies, and the works of imagination, which he found purely escapist but harmless enough, but did carry over to philosophers, as the latter breed seemed more forcefully to claim access to some truth outside the scope of the scientific method. I could bear with equanimity some of his slings and arrows, but I could not abide the assault on my brothers and sisters of the philosophical persuasion.

I submitted to my scientific friend that it’s misleading to call the “objective world” (which is the full scope of scientific inquiry) real or unreal; it is more accurately an abstraction from reality. There is no purely objective world just as there is no purely subjective world.  Each is an abstraction from lived reality.

(Don’t the abstractions called “objects” in computer science suggest as much? A computer program at Tulane University may have an “object” called Wayne Johnston. This object is an abstraction that consists of a character string (name), numeric string (birthdate), etc.  A different database—say that of the IRS—may also have an object called Wayne Johnston but with different characteristics abstracted. The physical scientist, like the computer scientist, studies only those details relevant to his or her level of abstraction.  But scientists sometimes forget this and make claims that go “beyond scope.”)

Just as the scientist elucidates valuable truths from his abstraction from reality (called the “objective world”), so might poets, philosophers, and Zen masters elucidate valuable truths from their abstractions from reality. When I look at the philosophical assessment of nature in Kant’s Critique of Judgment, or the elaborate expression of natural and human forces in the world of Greek mythology, or Blake’s visionary poetry, it’s not at all clear to me that these teach us less about reality than Darwin. I agree that they tell us less about the abstraction of reality called the objective world, but they tell us about the subjective abstraction of reality — love, friendship, betrayal, creativity, despair, all the flora and fauna of what Jung calls the collective unconscious. One could at least argue that this subjective line of vision on lived reality is closer to the heart of human experience than the objective line of vision.

But, you may argue, all this “subjective stuff” is really just the effect of objective stuff happening in the brain. We may be stuck with an irreducible chicken-and-egg problem here. Which is more real and which is the shadow cast? But let me try to work it out a bit.

Picture the first time you fell in love.

Now imagine we’ve isolated the electronic arc in the brain that corresponds to falling in love. Turns out, every time someone falls in love electricity fires across this arc. Now we open someone’s brain and you see the arc.

Which is more “real”? The subjective feeling you got when you fell in love or the electrical arc in the localized time-space of a certain lobe of the brain?

It seems like you as the scientist have come close to saying that the feeling of being in love is just unproven, ungrounded nonsense unless and until we can locate the electrical arc that gives it a quantifiable, demonstrable value.

It seems like I have come close to saying that the feeling of being in love is the only reality that truly matters and the electrical arc is insignificant.

How about this: the feeling of being in love is one kind of abstraction from reality (we’ll call it “subjective reality”) and the electrical arc is another kind of abstraction from the same reality (we’ll call it “objective reality”).

Now let’s define “objective reality” as “reality abstracted as information.” When we see red or green or blue, what has happened is electrons moving at certain wavelengths have been decoded as information that is usable to the brain. Same with every other sensation we receive from the objective world. Your pencil is 99% empty space with billions of little atoms flying around, but you see and touch the pencil — you see it as abstracted information you can use (and the fact that you can use it as a pencil is a tremendous tribute to the power of human imagination).

Maybe we could define subjective reality as “reality abstracted as feeling” but “feeling” doesn’t quite seem sufficient in this context.

But somehow I suspect that the feeling of “being in love” is not about getting information. Surely we can study “being in love” and get information about it, but “being in love” is now being viewed “from the outside.” We have shifted the interface. We are now working from the vantage point of the “objective” abstraction of reality and see the objective aspects of being in love. This may prove a very useful study, and it can yield interesting information (such as the electrical arc) but it will never, no matter how many studies you do and no matter how subtle your analysis of the arc becomes, it will never give you the actual feeling of being in love. This feeling is by nature out of scope for an analytical tool that evolved to express information about the objective aspect of reality.

That’s the best I can do for now.


Two Saws by Leary and a Very Small Poem

I’ll be disappearing into the black forest villages of southwest Germany for two weeks. To mark the time, here are two choice quotes, familiar I’m sure to those in the inner circle, from cultural visionary and philosophy-of-life guru, Timothy Leary.

“Myth is a report from the cellular memory bank. Myths humanize the recurrent themes of evolution.”                                                                                                                                 —                                                                                                                                              “Consciousness is energy received and decoded by a structure. There are as many   levels of consciousness in the human body as there are anatomical structures to receive and decode energy.”

And a very small poem of my own…

        Adam and eve on delacroix island

Biting fleas, picking pecans, their voices                                                                              touched and words hung like crystals                                                                          glistening at the horizon line                                                                                      expecting the smell                                                                                                                of wet earth