Every day seems to bring in its wake a creeping sense of apocalypse that is haunting our individual and collective lives. Apocalypse is one of those harrowing words that seem to foretell disaster. Are we on the edge of a global catastrophe? What is in a word, and specifically such a loaded word like apocalypse?
“Who are you? Who are you?” At the time, it seemed a simple question, which I posed to the young woman in the lucid dream. But this simple question led to profound lessons in lucidity and taught me much about the nature of transformation in dreams, lucid dreams and waking.
Our existence is fundamentally interpersonal. Human beings are not isolated, free-floating objects, but subjects existing in perpetual, multiple, shifting relationships. Life is defined by these myriad interactions – by the push and pull of inter-subjectivity as well as the overt and covert social contracts. Through them we realize our incompleteness and vulnerability.
Lucid dreaming is an ancient and revolutionary psychological tool for exploration, which has been scientifically confirmed in recent times. By understanding it as a relational tool, you can move deeper and deeper, achieving new and more powerful realizations. I taught myself how to lucid dream in the spring of 1975. This turns out to be the same spring that researcher Keith Hearne recorded the first ‘eye signal’ of lucid awareness in the University of Hull sleep lab from the sleeping lucid dreamer, Alan Worsley.
In the last few years a resurgence in the nature of narrative, of story and personal and collective identity has gained widespread attention. My interest in one’s personal narrative is tied to the nature and structure of myths, both personal, national and global. So what is it to make a myth and to live by a myth?
A tall, dark-skinned, successful professional woman, Anya grew up feeling she was “too much”. Her body size, feelings, and needs were “too big”. When I’d ask her about her feelings, she reported keeping them “shoved in her body” where she “held on tight”. This manifested in stooping to reduce her height, gathering her shoulders up around her ears, and collapsing in her chest.
We continue with Lans Smith’s series The Grail Romances of the Middle Ages. In this blog Gawain encounters different forms of the feminine or the anima.
Jung rejected the idea that modernity could sever our ties to the mythic imagination of our ancestors. He spent a lifetime elaborating this position through his work on the archetypal structures that inform and organize human thought, emotion and behavior.
After months of sheltering in place, it was exciting to see people enjoying meals together in make-shift sidewalk cafés, masks and all. With restrictions beginning to lift, we found ways to adapt to safety concerns while maintaining our spirits.