“What is Sacred Psychology?”

Jean Houston. Ph.D.

pp. 23-25 - Excerpted from: The Search for the Beloved: Journeys in Mythology and Sacred Psychology.  Jean Houston, Ph.D.  Jeremy P. Tarcher/Putnam.  New York: 1987

True illumination, like all real and vital experience, consists rather in the breathing of a certain atmosphere, the living at certain levels of consciousness, than in the acquirement of specific information.   Evelyn Underhill

In the cartography of human experience, sacred traditions have tended to map three major realms of experience.  Doubtless, there are many more realms, with levels upon levels inside each, but three stand out as significant: the real of the historical and factual, the real of the mythic and symbolic, and the real of the unitive or source level of being.  To suggest their nature, I have called them the realm of THIS IS ME, the realm of WE ARE, and the realm of I AM, respectively.

Each realm seems to have its own reality; that is to say, while each is reflected within you, each exists independently of you.  You are not the only center of reality; you do not singularly create all you behold and experience, as some psychologies have suggested. The ancient metaphor of Indra’s net and the modern formulations of quantum physics remind us that we are all woven together. The human challenge is to become full participants in and co-creators of the historical, the mythic, and the unitive realms.

The first, and certainly most familiar realm the THIS IS ME reality, refers to everyday, ordinary existence.  It is bounded and limited by geographical space and calendrical time. When you operate in this realm, you are guided by habit patters, cultural codings, and personal conditionings.  Your reality is structured by definitions of gender, physical characteristics, names, local identity, profession, family, and other relationships and affiliations, all of which terminate upon your death.  THIS IS ME is filled with codes (zip codes and others) and categories, and is guided by dictums, by “oughts” and “shoulds.”

THIS IS ME is the mask we wear, the persona of our everyday existence.  It reflects the categories of our curriculum vitae and of our biography.  Thus THIS IS ME is Jean Houston, an American worm, born in a certain time and place to certain parents, educated at particular schools, very fond of dogs, teacher of sacred psychology, author of books on human capacities and so on.

Some practitioners of medicine and psychology function as if THIS IS ME were the only level of existence available, asserting that healing can only take place within its limited confines.  In so doing, they cut off their clients’ access to deeper realms and render the transformational aspects of psychology impotent.  Towards the end of his life, in Civilization and Its Discontents, Freud wrote about the frustrations of living within a highly cultivated, all-inclusive THIS IS ME reality.  Limited to the pathology of the particular, many people see the pearl only as the disease of the oyster.

The description above is not meant to diminish the THIS IS ME, but to point out its limitations when we do not perceive its relationship to the other two realms.  Many of us never quite accept the THIS IS ME as a final statement of who we are, and so we perpetually yearn for the self from Someplace Else.  Wherever the THIS IS ME is seen in and only for itself, it is a cul-de-sac, a world without poetry, without art, without music, without inspiration, without the sacred.  Limited to the objective, definable, and measurable, we would be stuck in a brutish, gray existence.

Beyond the realm of the THIS IS ME is the real of the WE ARE, the residence of symbols, guiding archetypes, and myths.  Durative and non-historical, the WE ARE realm functions as the contact point for sacred time and sacred space, the container of that which never was and is always happening.

Because the WE ARE realm is so abundant, it is the place where the self joins its polyphrenic possibilities, including the gods and goddesses and their courts.  In Sanskrit, these celestial beings are referred to as yidams, the personified “rivers to the Ocean of Being.”  The gods – Athena, Asclepios, Sophis, Shiva, Quetzalcoatl, and thousands of others – are those forces that have been crystallized in human cultures and worshipped as personalized emanations of a greater unknowable and unnamable power. Sometimes they assume humanized form, as did Jesus, Krishna, Buddha, and Zoroaster.  We may feel a particularly loving resonance with such beings who have been elevated to god-hood. We may identify with their numinous power as well as their storied humanity.  By virtue of this identification, we are evoked to become much more fully what we can be in the depth and breadth of our existence.

Virtually every culture has tapped into the WE ARE realm to acquire the energies of the archetypal stories that illuminate rites and renewal and social transformations.  For example, since the WE ARE realm is the residence of creation myths and the energies of origins, many cultures have their priests, priestesses, and kings enact the creation myth at the time of the New Year.  They play the parts of the gods who conquer the principles of chaos, restoring order and re-creating the world.  In this way, they bring the Great Time of Creation into the punctual circadian time of the THIS IS ME realm. Thus Nature is restored and the psyche of both community and individual are granted the healing energies of new life.  How radically different this is from our own New Year’s Eve Celebrations!

The realm of the WE ARE is also the source of patterns of innovation and creativity that manifest in the world of THIS IS ME.  This culture of the depths, sometimes referred to as the mundus imaginalis, the imaginal world, or in the Arabic mystical tradition as the alam al-mithal, is as real as every day, objective life – perhaps even more real, since it is the place where the forms and creation of your existential life are conceived.  It coincides with the realm Plato has called “the world of forms” from which our local forms emerge. And sometimes you have to go through the black hole of the universe of yourself to get there.

My studies of many creative thinkers and artists point directly to their capacity to delve into these depth levels of reality.  We might say, for example, that Einstein drew his insight into the nature of relativity and the discovery of the quantum universe not only from the workings of his own capacious and well-trained mind, but also from the great creative archetypal realm of the WE ARE, which stores the principles that source the creation of new ideas and forms.   Whenever you come up with creative insights and solutions to problems, you, too, are tapping into this realm.

The WE ARE realm penetrates the veil of the THIS IS ME through your dreams, thorough fantasy, through prayer and meditation, while you are jogging, showering, or doing the dishes; indeed at any time when the THIS IS ME realm lets down its guard.  You don’t have to go looking for it; you only need to open the door when it knocks.

Beyond and within the other two realms is the real of the I AM, that is Being itself, pure potency, a realm of love and organicity, the very stuff of reality.  It is the realm many of us know as God.  I do not mean the gods, for they live in the WE ARE, but rather, God as the Unity of Being. This is the I AM, “I AM THAT I AM” spoken by God in self-definition in the Old Testament, not to be confused with the “I” of the human ego.  And it is the explicit inclusion of this realm that differentiates sacred psychology from many of the depth psychologies.  Sacred psychology assumes that the inherent yearning in every human soul is to experience union with this ultimate reality.

In the optimal experience of the consonance of the three levels, the I AM floods into the WE ARE, priming the archetypal realm with its power.  Then, in more familiar form, these archetypal stories and storied beings of the soul give inspiration to the health and creative life of the THIS IS ME.  In turn, the THIS IS ME realm, operating in its creative fullness, charges the realm of the WE ARE, renewing the IAM, the Source of Being itself.  When it happens, such a consonance brings about the ultimate therapeia, the healing of the soul.

The term psychology implies the use of a structured process based on a conscious developmental program to release the psyche from the constraints and limitations that inhibit its fullest realization.  A sacred psychology, however, assumes that one’s fullest realization comes from the living experience of union with God, which is then expressed through the forms of daily life.  The WE ARE realm serves as the mediating field for the practice of this developmental program.

The leap from the bounded, conditioned, lensed reality of THIS IS ME to the Unity of Being of the I AM is too great for most people. There are spiritual paths, of course, that do make this leap, such as the one found in Zen Buddhism.  But, in order to go beyond the restraints of the THIS IS ME, many people need the archetypal amplification of the personal-particular when it is drawn into the personal-universal of the WE ARE.  In this state of extension that results from identity with the themes, myths, and stories of the archetype, if not with the archetype itself, one gains the enhanced sensibilities to receive the numinous presence of the I AM.

In the light of our discussion about the three realms of experience, what can we say about the nature of sacred psychology?

Sacred psychology asks how the THIS IS ME realm can be placed in the service of the I AM realm.  How do you place the local self in the service of the Higher Self, where the immanent God resides?  How do you transcend your local lensing and access the depths?  How in the world do you find the passion to extol the possible when you’re feeling no passion yourself?

Sacred psychology shows you that you are richer, deeper, stronger, and more a mystery than you know.  The work of sacred psychology is to school you in your own depths.  Your energies, power, stamina and moral force seem limited only because your personal and cultural expectations set limits.  These multifaceted expectations are formed by your family, your profession, your biology, your schools, your churches, your social organizations, and your nation. They help you set up your routines and they govern your automatic response patterns.  All of these existential cultures are helpful, indeed crucial, to your well-being; but when they are permitted exclusively to define your life, then entropy and exhaustion soon follow.   

Sacred psychology creates another kind of culture, which states what our daily cultures do not: that the horizon of our limits is infinitely expandable, that more is possible, and that what is perceived to be extra-ordinary is the larger frameworks of reality, both necessary and ordinary.  In sacred psychology, you may be introduced to the foreign culture of your own depths, to the WE ARE and the I AM realms, perhaps for the first time.  Yet this culture may be foreign or alien to you only because you have not visited it.  Or you maybe have been warned, as the margins of medieval maps cautioned: “Here There Bee Monsters!”

Sacred psychology attempts to help you engender and nurture a deep familiarity with the culture of your own depth realities, which in virtually all traditions is assumed to exist autonomously and apart for your everyday reality.  Sacred psychology says that this WE ARE culture of the depths is substantively real, as real as your everyday objective life, perhaps even more real, since it is the place where the forms and creations of your existential life are sourced.  Here the great creative principles yearn at the crossroads of the realities, waiting to enter into time.  Without this WE ARE realm to which sacred psychology provides access, we would have neither poetry nor music, neither art nor science, neither architecture nor agriculture, nor much of anything at all.

Tapping into this world does not guarantee personal sanctity or success. The history of genius, creativity, and the turned-on mind is filled with examples of people who were pretty foolish in their personal lives, yet who could access a world of such numinous creative form that our culture is much richer because of them.  Witness Mozart, a great silly in his own way, who said of his own stupendous creativity that he did not know from when it came, but thanked God that it was at least Mozartish.  Such a statement does not imply that skill is irrelevant to inspiration. Mozart was one of the most skilled musicians who ever lived, but what he tapped into was deeper and richer than even her knew.

All of you have skills; if you hone them through training and practice and then gain access to these ontological depths, your creativity can rise exponentially.  If, in addition to this you also do your human homework, then you become more than a creative, interesting person; you also become a moral force for good.

What sacred psychology does is help you build the bridges that connect your everyday life with your depth life.  It provides you with practices that quite literally reorchestrate your brain, your body, your nervous system.  It elicits the evolutionary, latent codings within your body/mind/soul that have waited for tens of thousands of years to be activated – until various aspects of complexity, joined to crisis, joined to challenge, joined to our present point in history, converged to jolt you out of your sloth into the willingness to allow that which has been gestating in your for these many millennia to be born.

Many of you have felt called, challenged, provoked in ways that perhaps you did not some years ago.  Have you noticed a subtle acceleration of that calling, accompanied by a nausea of disgust over being stuck in the same old patterns? It would appear that the level of disgust is not just local.  It is almost a species-wide disgust, a rising of planetary, cross-cultural bile.  What is rising in you is not just impatience with the unskilled behaviors of your local self.  It is almost like the nausea of the whole human species saying, “Enough already.  It’s time to grow!”

We have reason to believe that a little baby feels tremendous nausea at the time of being born, with all the tossing and turning and spinning down the vortex of the birth canal. Nausea both accompanies and accomplishes birth. It may be that nausea accomplishes what happens in sacred psychology with its emphasis on second birth, and that this is why the ritualization of rebirth plays so key a role in sacred psychology.

The Trainings of Sacred Psychology

The trainings of sacred psychology reorganize your circuitry so that you are able to receive the subtle and powerful forms and forces of the deep psyche and the larger universe.  This reorganization allows you to receive all kinds of new programs, as well as activate the universal and evolutionary programs and patterns with which you are coded.  These trainings must, therefore, include the following, each of which provides for considerable psychophysical and neurological restructuring of the body and brain.

Exercises in mind-full-ness and awakeness.  By training to be awake to every moment, you switch off “robot” and enter into more conscious orchestration.  This training included practices in multimodal patterning and thinking, and the experience of doing many things at once to break the pattern of robot.  When you consciously experience an overload of ideas, information, and events, you break the pattern of tunnel thought, tunnel vision, and tunnel sensibility.  You temporarily exhaust the cortex so as to suspend the barriers between different structures of the mind

Practice in the self-orchestration of states of consciousness.  There is no such thing as an altered state of consciousness.  Consciousness is always altering, that is its nature. But there are aspects of consciousness that you get stuck in, and then you go into robot.  It is possible for you to learn to orchestrate the different states of your consciousness almost like a symphonic conductor.  Then you can get into different dimensions of learning, knowing, and perceiving. Obviously in a hyper alert state, when you are able to focus with great clarity, you are able to see the world very differently from the way you do in a state of dullness.  In a state of deep quiet and centering, you know things differently from the way you know them in ordinary consciousness.  In meditative states, the dwelling “in the center of things” brings greater brain recruitment into play so that there is more of you available to receive the great patterns into the physical template of your being.

Experience with the selective use and orchestration of energies.  In the work of sacred psychology you are involved with the amplification of physical energies – neurological, psychological, chemical/electrical – and the interchange of these with energies from the deep source levels of being. The selective use of these energies is crucial; if you don’t know how to use them, you’re like a baby driving a huge truck.  The use of such energy must be joined with compassion, service, and the rigorous practice of daily life as a spiritual exercise.  Unless this ground exists, the local personality can become foolishly inflated.

Preparation of the mind and body for the reception of depth charges.  This is what is often referred to as preparation for “transcendent experience” so that it can be assimilated in a healthy manner.  If you don’t extend the circuitry, chances are you are going to be blown out, or even become a “bliss ninny.”

It’s very easy to fall into bliss; we are only a fraction of a psychic centimeter away from it all the time.  But we may be so unconscious of bliss that when we finally fall into it, we enter a stupor.  How do we learn to raise our bliss tolerance without becoming ninnies?

One of the reasons we are not possessed by the passion for the possible is that we do not have a sense of the naturalness of ecstasy. If you watch a flower, a fish, a puppy, a kitty, the sun, the moon, or the wind whipping around, you know the state of bliss as innate and natural to the order of being.  One reason we love nature is that it causes us, however briefly, to release the cramping hold of our local self and to relax into that natural state. The amplifying of bliss tolerance acts as a tonic for the whole system; it gives us the vital charge to continue in the work of self-transformation.  Otherwise, life is reduced to putting one foot in front of the other, day after day after day.  The grace of bliss is as natural as breathing, but because we’ve forgotten this, we act as if we had no breath. We need to recover the sense of being breathed into union, which provides the impetus for us to do what we need to in the world.

The healing and wholing of the self and others.  In gaining of greater wholeness, healing happens, restoring balance.  Thus, the extraordinary is experienced as ordinary.  You become a channel, or, if you will, a way through which the forces of wisdom and the forces of healing can manifest.

The training and extension of the interior proprioceptors.  An inner sensing system is developed: visual auditory, olfactory, gustatory, tactile.  The psychospiritual organs are educated and extended so that one is able to access with heightened inner sense the realms of creative forms.  There are various mappings and chartings of these organs; the Eastern chakra system drawn as a wheel of light surrounding the major endocrine centers is an example, and there are many others.

A charged, cooperative collectivity of heart.  Sacred psychology makes use of an attuned community so that great physical, emotional, mental, and spiritual resources are tapped and integrated.  Having worked one-to-one with several thousand research subjects, and having worked also for many years with hundreds of large groups representing a collective of several hundred thousand people, I have concluded that you can often go deep faster in community than in a one-to-one situation.  This conclusion does not negate the need for the journey of the alone to the Alone; and working with a therapist or counselor can be critical to one’s development, as is the practice of deep personal work. But there is something about the psychological, intellectual, and experiential richness of an attuned community that amplifies the possibilities manyfold.  [Consider, for example, that in a group of fifty people you might have something like 2400 years of collective life experience to draw upon.]

The harvesting and orchestration of your polyphrenic self.  This means the gaining of access to your inner crew.  If schizophrenia is the disease of the human condition, then polyphrenia, the orchestration and integration of our many selves, may be the health.

Western culture is one of the few cultures that demands a limited and singular self.  The genius of the child is to become what he beholds – dog, kitten, tree, bug, cloud. The child seeks understanding by incarnating the world.  So as a child, you were permitted to enjoy many and manifold selves.  At a certain point they were declared unreal or inappropriate, and your genius for identity was truncated.  In some, this loss of psycho-ecology, of being permitted to have leaky margins with reality at large, can result years later in pathology.  Because the yearning of the manifold self to complexity is kept in a pressure cooker, it can eventually explode and fracture.  If we can only recognize and encourage the healthy development and orchestration of our various selves, we will avoid much incipient neurosis and pathology.

Thus, in sacred psychology, we try to evoke what has been suppressed, the full harvest of the crew of many selves, and to do this in a healthy way so as not to fragment the self, but rather to gain access to the skills and genius of your various personae.  With the polychromic self you are never lonely!  You’ve got all of you.  There’s always a party of selves going on. You can say with Emerson or with Margaret Mead (who was, in my experience of her, the all-time polyphrenic lady], “I am never less alone than when alone, or less at leisure then when at leisure.”

Tapping into the entelechy of the self.  Entelechy, as I use it, refers to the dynamic purposiveness of the patterns of possibility encoded in each of us.  Thus, it is the entelechy of an acorn to be an oak, it is the entelechy of a baby to be an adult, and of you to be the God only knows who or what.   What happens in sacred psychology is the tapping into the entelechy of the self, the level most directly related to the Divine Self.  With some, the experience of tapping into the entelechy is very quiet; with some it can be explosive; with others it is a steady unfolding.  However it occurs, it is a purposive and powerful unfolding and recognition of your own potential.

This Entelechy Self is also the supreme orchestrator and ground of all of one’s other selves, and serves as the protector and provider of balance and mental health amid the complex and polyphrenic structure of one’s inner life.  It is the Root Self, the ground of one’s being, and the seeded, coded essence in you which contains both the patterns and the possibilities of your life.  It is the operant angel, or in modern terms, the operant agent of the process of your present life, and the ordinary ego of your godly or extended life.  Again, the entelechy is the ordinary ego of your godly life, and the operant angel of your present life.

Why have apparently so few people found their entelechy?  Perhaps because, until recently, they didn’t need to.  As long as the planet herself was growing a nervous system, very few people really needed to find more than a tribal or communal version of the entelechy. The rules have changed since the bomb went off and we discovered we could destroy the entire planet. They’ve changed since we touched down on the moon - leaving the womb of mother and coming back as co-creators. The rules have changed, and it means that what had been reserved for mystics, crazies, wise ones, or very creative people has now become true for many.  Our time has brought the democratization of the entelechy. It is as though part of the fetal coding has been activated, not unlike what occurs in the movie 2001: A Space Odyssey. At a certain pint in evolution, the great rectangle was encountered, activating an acceleration of evolution – a powerful image that still moves in the mythic dimension of many people.  The entelechy that used to be for the few, yet is coded in all, now is available for the many.  Its rise in our time is part of the complexification of the mind of the planet herself.  AS we become more and more person/planet, there is less and less distinction between the questions, “What do I want from the universe?” and “What does the universe want from me?”  The entelechy provides the bridging between the two agendas.

The exploration and enactments of archetypal/mythic stories and patterns.  By studying and dramatizing the great universal myths, as well as by tapping into the place of your own mythology, you can discover where your personal story joins a universal Story.  At this point the personal-particular of your everyday life opens to the personal-universal world of myth and archetype.  You find yourself involved in broader contexts and richer, wiser formulations, with more abundant cues and patterns on which to draw and from which to redirect your life.  This aspect of sacred psychology is consonant with the work of archetypal psychology found in the Hillman school of Jungian psychology.  As I have developed it, the myth is seen as providing critical clues to the process of evolutionary unfolding, as well as revealing the deeper meanings behind the apparent incoherence and meaninglessness of your experience.  How do you take your woundings, your betrayals, your “holes” and make yourself holy instead of battered?  This process involves the dramatic remythologizing of yourself and your life and the gaining of a very different perspective on the woundings and betrayals, the varied road of trials of your own history.

In sacred psychology the work always involves both/and, plus much much more.  This, however, is done with the understanding that we now have access to knowledge and process that may illuminate some of the material of traditional sacred psychologies in ways that could not have happened before.  Biophysics, quantum-field physics, the ability to probe both atomic and galactic structures, the understanding of ecological systems, as well as many new scientific paradigms, show us that the old Hermetic dictum, “As above, so below,” is true.  There is a curious parallelism between physical realities and metaphysical structures.

Furthermore, our growing access to Eastern psychological, psycho-spiritual, and psychophysical systems extends our range of the mapping of consciousness and gives us a great many more techniques and psycho-technologies to add to the natural province of sacred psychology.  Our increased knowledge of primal shamanic traditions – African, native Australian, Eskimo, and North and South American – gives us a great deal of available wisdom in working with natural forces.  We are fortunate to recognize the power and complexity of such global knowings, for they add much to the present harvest of the genius of the whole human race and its call to move forward.  That we are reaping such a rich human harvest augurs well for the continuation of the human experiment. The density of knowing that exists in our time is calling to us in ways that it could not have done before.  Gnosis, the sacred loaded knowledge, is ready to enter into time; we have all been invited to become citizens in a universe larger than our aspirations and richer and more complex than all our dreams.  Since this knowledge is now finding some justification in terms of scientific explanation, it appeals to our left brain.  The aesthetics of it appeal to our right brain.  The global brain, with its message of grow or die, appeals to our sense of planetary partnership, and our spirits are dogged by the Hound of Heaven who barks, “Get on with it!”  That is why we are at a unique point in human history.

Transformative Results of Sacred Psychology

If you fully engage the work of sacred psychology, you can expect certain phenomena to start appearing in your life.  You may discover that your life has taken on added dimensions, just as Cambridge anthropologist Thomas Lethbridge did when he became involved in parapsychological activities: “From living a normal life in a three-dimensional world, I seem to have fallen through into one where there are more dimensions.  The three-dimensional world goes on as usual; one simply has to adjust one’s thinking to the other.” You have a sense of living in nested realities. You are at once an atom, a molecule, a cell, an organism, a body, a soul, a beloved within the mind of God.

Part of the work of sacred psychology is to reeducate the brain and the nervous system for reception of this nested reality.  As you do this work regularly, you may notice some curious physiological phenomena such as energy rushes or perhaps significant mood changes.  Such occurrences often indicate a change in your brain and nervous system, the creation of new electrochemical connections, and more dendritic growth than usual.  These changes provide the necessary increase in the complexity in your biological equipment, permitting you clearer access to larger realities without going into overload and feeling blown out. Thus this work deconditions you from old habit structures of mind and body and reeducates and refines your biological structures.

As you engage the work of sacred psychology more deeply, your old structural associations may put up quite a battle and the “sunset effect” will set in.  [The “sunset effect” refers to the often-observed phenomenon that when old traditions, politics, or institutions are about to fade out, they generally cut loose with a blazing rush of activity that belies their coming mortality.]  And so, at critical times of self-transformation, the sunset effect of the old habits of your life will blaze on your horizon blaring, “No! No! No!”  Every damning conceit, every roaring doubt that you have ever had will rise to gargantuan proportions. When this happens, try to observe it with candor and whimsy, without judgment, saying, “By God, there is a resistance because I’m about to go over.”  Furthermore, when the sun of the old order goes down, it may not necessarily stay down. No one gets off that easily.  This is why it is helpful to do the work of sacred psychology within an attuned group or community so that you have a place to be nourished during the time of parenthesis between the old and the new.

Doing the work of sacred psychology will move you from lackluster passivity into conscious orchestration of your life.  You stop living what Keats referred to as a posthumous existence.  As you move out of passivity, the usual forms of fatigue, depression, and despair which attend life in limbo will not occur with the same frequency or intensity.  Instead, you may begin to notice occasional flashing states of unusual intenseness and aliveness, which in turn begin to extend themselves in time as your nervous system gets used to them.  For some of you, the beginning of these states may be attended by melting moods of sudden excitement, vitality, even ecstasy.  These may often have a timeless quality, for you are, in fact, operating out of more levels of your being, most of which do not belong in timed zones of the brain, body, or behavior.  The categories of your being will be strained by the tensions of eternity.  Eternity will have flooded the gates of your local timing, and you will realize both viscerally and intellectually that you live on many levels, of which everyday consciousness is only one.  You will probably discover that the reason you felt the world was absurd or incomplete was that you viewed it from only one level of consciousness.

As we have discussed, you may experience the emergence of the entelechy of yourself in the community of yourselves.  And it is very much an autonomous personality, this Entelechy Self, this high being who may even be felt as the Beloved of the soul.  It may begin to be experienced as a full personality initially, in most cases apart from you, almost like a guide, a beloved, or an angelic helper.  You will learn to recognize shifts in energy or feeling states, announcements of its presence, and as you do so, you become more skilled in allowing the psychological and physiological correlates of the Entelechy Self to occur.  These correlates – meditation states, subtle attunement states, communion states – will facilitate the arrival of the High Self.

Finally, from the deep and timeless culture of scared psychology, some of you may find yourself accessing memories from many different places in time.  You will, in effect, seem to tap into the aggregate of sacred psychology and the mind field of this aggregate, now virtually an archetype, a loaded presence.  Archetypal sacred psychology seems to exist in the eternal present, which the intentional work of sacred psychology brings into time.  So you will find yourself remembering, and it will seem to you that you are being helped in your memories.

A commitment to the transformational work of sacred psychology states formally and dramatically the evolutionary fact of your readiness and willingness to be born into an extended body, an amplified mind, a compassionate heart, a deepened and active soul, and a new life of high service to whomever and whatever comes your way.  High service is never exclusive; it serves the God-in-Hiding in all forms of life, in every opportunity.  Thus you are reborn with a much fuller instrument to be a citizen in a much larger universe, with the response-ability to help co-create the culture or extended reality, wherever you are.



 Evelyn Underhill, Mysticism (New York and Scarborough, Ontario New American Library, 1974),  p. 264