Existential Consultation in the Context of Archetypal Psychology and

Archetypal Cosmology
By: Rudolph Bauer, Ph.D., Existential Psychologist and
Peter Bauer Archetypal Astrologer

The Unconsciousness as Multidimensional

Carl Jung describes how the human unconscious is the hidden
cosmological archetypal dimension of our being in the world. There is the
personal unconscious that reflects personal history and experience either
forgotten or foreclosed. There is another unconscious that is more primary,
pre-reflective and cosmological in origin. In the language of the ancient
Phenomenological Dzogchen tradition of Tibetan Buddhism, this existential
dimension of archetypal manifestation is called the Sambogakaya realm of
experience. This is the subtle realm of lucid forms of light and energy and
vortices. These forms of light and energy field configurations become
everything and anything. The Sambogakaya dimension manifests the
Nirmanakaya dimension. The Nirmanakaya dimension is the actual
experience of our self in contextual situations, unfolding through time and
space as well as our unfolding of our personal psychological experience.
Nirmanakaya is the dimension of our ordinary life world. Nirmanakaya is
our being in the world.
There is one more dimension. This dimension is the primordial foundational
ground of everything and anything. In the ancient tradition of Dzogchen this
is named as the Dharmakaya. Dharmakaya is the existential dimension of
pure potentiality, pure creativity from which everything and anything
manifests. Dharmakaya manifests the Sambogakaya. Dharmakaya is
ground awareness, the ground of being. Dharmakaya is Being. Being is
not a being but Being manifesting being as infinite numbers of numerous
beings. All beings are the manifestation of Being. Dharmakaya is not an
entity but manifests infinite numbers of entities.
This archetypal cosmological view whether expressed in eastern tantric
philosophy, western continental philosophy or in western archetypal
psychology allows us to understand that the manifestation of all
phenomena is the manifestation of primordial awareness, primordial
potentiality, primordial foundational reality, primordial Being.
The unfolding of Being manifests the archetypal Sambogakaya which is
experienced as the cosmological energies becoming luminous archetypal
forms and luminous actions. These luminous archetypal forms and actions
manifest ordinary reality becoming us, our world and our circumstances in
life. The Sambogakaya dimension is intrinsically immanent and through the
manifestation of archetypal immanence, transcendental experience
becomes open. The Sambogakaya is often experienced
phenomenologically as the apparitional symbolic dimension of our
existential experience.
Ontic Ontological Intertwined
Although the archetypal dimension can be experienced as apparitional
imagery and visionary imagery within our inner experience, these
archetypal realities are not simply personal psychology or personal fantasy
or expressions of our collective unconscious, but are ontological and
cosmological. To use Heideggerian language the archetypal dimension is
ontological as well as ontic. Jung himself was preoccupied with this
question as to the nature of archetypal reality. He initially thought that
archetypal dimension was only psychological, only mental and imaginative.
However, as Jung’s understanding developed over time he came to the
understanding that the archetypal is not only psychological but rather the
archetypal is the Being dimension of our existence. Archetypal reality is
ontological and cosmological in origin.

Existential Task
Within this phenomenological archetypal view, our emphasis is on our
existential experiential life task of enowning our archetypal energies and
their field configurations, in order to experience freedom and self-liberation
within our life circumstances and within our mind.
Existential freedom is experienced by relating to, entering into these
cosmological spheres of energies. Self- liberation takes place within us, by
our being freed from experiential containment. This containment exists
within our circumstances and within our own mind. Both circumstance and
mind are correlated with archetypal configurations, and are manifestations
of the archetypal dimension. This archetypal dimension is in turn the
manifestation of primordial awareness, the ground of Being. The symbol of
this freedom is often symbolized by the Lotus in Phenomenological
Dzogchen.

Phenomenological Embodiment of the Archetypal

There is no one way to enter into a conscious experiential relationship with
the often unconscious archetypal energies, and luminous archetypal fields
which manifest in the experience of ordinary existence of our being.
One way among many ways of entering into relationship within our own
cosmology, is to enter into a relationship with a person who has knowledge
of the archetypal cosmology and the necessary skill of facilitating guidance
by assisting us to enter phenomenologically, the archetypal field
configurations as they become experientially evident and explicit. The
archetypal dimension is a phenomenological presence, often concealed
and obscured, yet revealing itself through our phenomenological
experience and subtle liminal appearances.
Our own innate experiential and innermost awareness is our instrument to
experience the archetypal source of our personal and existential
circumstance. When we are not in mind alone, the archetypal dimension of
experience manifests within us. When we are located in our experience of
awareness of our own awareness, then the opening for the experiential
revelation of the archetypal dimension takes place. Our mind which is
phenomenologically distinct from our awareness, and at times is even
dissociated from our innermost awareness, must become integrated within
our phenomenological field of awareness for this self-empowerment to take
place.
 This experiential mind-awareness union brings forth the field of direct
knowing-ness. Jung would call this union the mysterious conjunctio.
Because of this union of mind and awareness, our mind can know
information, and our awareness allows this information to become
experiential and directly perceived.
There is a difference between our mind knowing about the archetypal forms
intellectually as information, and the direct experiential knowing through the
union of our mind-awareness continuum. This knowing is the direct
experiential knowing of the phenomenological manifestations of the
archetypal energies and luminous field configurations which are so vast
and wondrous. This is the direct knowing of the field of Being in its
elemental luminous forms of light and energy. This direct experiential
knowing is form of gnosis or jnana.

Two Ways of Knowing: Mind and Awareness

Our mind knows forms and our mind knows through thinking, through
feeling, sensation, memory, and through imagination. Our mind knows
beings and things. Our mind knows dualistically and our mind knows
difference. Our mind knows you and me, this and that, our mind knows
details and our minds knows duality. Our mind knows subject and our mind
knows object. Our mind knows things and entities. For our mind everything
can become a thing. Even Being can seem to be a thing for our mind.
Actually Being is no thing-ness and yet manifests everything and anything.
Our awareness knows Being and our awareness knows the field of Being
within beings. Our awareness knows Being. Our awareness knows Being in
beings. Our awareness knows Being is not a thing. And our awareness
knows human beings are a combination of a being as thing and as Being
no- thing simultaneously. Being’s knowing-ness is awareness. So
awareness knows Being and the Being of beings. Our awareness knows
non-duality and our awareness knows indivisibleness.
Union of the Two Ways of Knowing
Our union of mind within awareness knows duality within non-duality and
non-duality within duality. Through a being we can know Being itself.
Through our own being we can know Being. And within our sense of Being
we can know beings and a singular being. Our awareness knows Being
and our awareness knows Being in its different dimensions. Being
manifests the different dimensions of existing-ness.

Integration of Mind within Awareness

This integration of mind within awareness allows us to know Being within
beings and Being within things. We can know the field of Being within
beings. We can also know directly, the archetypal dimension of the field of
Being within beings. We can know duality of phenomena within the non-
duality of Being. And we can know the non-duality of Being within duality of
beings. Through our own being we can know Being itself. Through the
being of another we can know Being itself. Through duality of beings we
can experience non-duality of Being in its ordinary manifestation, and we
can know Being in its archetypal cosmological appearance. Through
awareness we can know Being in its potentiality. We can know Pure Being
as Dharmakaya. This is wonderful and completely natural knowledge.

Awareness as Transitional Space and Relatedness

This field of awareness is transitional in its nature. Donald Winnicott
the great English psychoanalyst introduced his understanding of
transitional awareness and relatedness to the world of psychology
and psychoanalysis some years ago. His wonderful work opens the
door of Being and Being-ness in the realm of psychoanalytic
understanding of self “as ongoing continuity of Being.”
Transitional space means our awareness is not located in mind alone,
awareness is not contained by the confines of mind. Transitional
space is the intermediate area of experience wherein we are not
located in mind alone or in a singular function of mind. We are not
 located in thoughts alone. We are not located in affects alone. We
are not located in memory alone or in fantasy alone.

We are located within awareness, open unbound spacious

awareness. We are located in the space of awareness and can still
utilize the functions of our mind. Within this distinction between mind
and awareness, the realm of awareness arises as potential space.
This space is the intermediate area, in between mind functions. This
space is primordial openness. This transitional space is the Dasein
that Heidegger describes so completely. This transitional space of
awareness can open us to the deeper dimensions of our innermost
experience of our self and our embodiment. This transitional space
can open us to experience the different dimensions of our existence.
This transitional awareness can open us to experience the archetypal
realm of our existing-ness. This archetypal realm can at times be
personally experienced as apparitions or visions. This archetypal
realm can also be known experientially through our
phenomenological felt sense of the archetypal phenomena.

The transitional space of awareness is the space of openness for the

experience of manifestation. Transitional awareness, in its vast openness,
can manifest during our awakened experience, in dream states and as well
as in our meditative awareness. These manifestations of visionary
archetypal experience also self-manifest at times in saturated states of
mind and experience. Saturation of mind can paradoxically open into
transitional awareness, the space of awareness.

Apparitional Visionary Experience and Hallucination Experience

The apparitional visionary experience of archetypal realms are very
different then hallucinations and hallucinogenic experience. Hallucinations
arises from distorted mind states, distorted mental states, distorted
psychological states of mind alone. Apparitional visionary archetypal
manifestations arises out of the innate field of awareness, the field of
Being. The felt sense of these two distinct manifestations of visionary
experience are a very different. The field phenomena of the apparitional
and visionary is vast and there is a sense of coherence and ineffability in
the felt sense of the experiential field. The experiential field is filled with
refined energy, light, and luminous spaciousness. There is a sense of
coherence and beauty even when the visions and apparitions may be
troubling and disturbing.
The hallucination experience may often feel driven, primitive, and is
experienced as having a minimal sense of field phenomena. There is
minimal energy and light and resonance. The experiential field may be
minimal or even non-existent. The sense of the openness of the
spaciousness of apparitional experience is different than the sense of void
which often arises in hallucinogenic experience. Through the terrifying
experience of the disintegration of mind and the fragmentation of
embodiment, hallucinogenic experience may spontaneously intrude into the
field of awareness, obscuring the awareness field.

Three Dimensions of Existence

There are three different dimensions of human awareness and human
existence. Each dimension is a medium of experience and realm of
perception. When the person is located in mind alone, the medium is
mental. As the person becomes aware of the mind, the medium of mind
becomes more open. The person becomes mindful and enters the medium
of mindfulness. Here the person becomes aware of their mind and begins
to experience the distinction between their awareness and their mind.
The Field
As a person makes the shift from being aware of their mind alone and
becomes aware of their awareness, the medium of awareness becomes
fully open as field phenomena. The characteristics of this field of
awareness are spaciousness, energy, light and vast resonance. The field is
infinite in its horizons and multidimensional.
The Field as Nirmanakaya
As the field unfolds, as the Nirmanakaya dimension of ordinary experience
opens, the awareness field becomes the medium of luminous experience.
The lucidity of awareness experiences the lucidity of phenomena. The
lucidity of awareness experiences the lucidity within phenomena; and
experiences phenomena as lucidity. The experience of the lucidity of our
own awareness has the capacity to experience the lucidity inherent in all
appearance and within all phenomena. The light meets the light within the
duality of appearance and within the indivisibleness between the knower
and known. The radiant light manifests non-dualistically within our
awareness and within the lucidity of the phenomena. There is a singular
phenomenon that is being experienced within the light, as light.
Sambogakaya as Archetypal Dimension
In time this dimension of the Nirmanakaya or the dimension of ordinary
reality opens into the archetypal Sambogakaya dimension of reality. The
archetypal field configurations are experienced through the Sambogakaya
medium of trans-lucidity. The trans-lucidity of awareness and the lucidity of
archetypal phenomena opens so that the luminous forms can be
experienced translucently. In this medium of translucent perception various
archetypal forms of experience may manifest translucently and be
experienced in the transpersonal field of light.
Dharmakaya as Pure Potentiality
In time the opening of the foundational Dharmakaya or ground awareness
realm of pure potentiality takes place. This pure existential base is
primordial Being awareness becoming time, and through time becoming
everything and anything. This is the space of timeless awareness.
Compassion and Timeless Awareness
This pure experiential base as timeless awareness manifests time. There
are four times, the past, the present, and the future. The fourth time is
timeless awareness. From timeless awareness time manifests. And
wonderfully, an ordinary person can be both in timeless awareness and
time simultaneously. The great Dzogchen master Yang Thang Rinpoche
describes how a person in timeless awareness, may extend their field of
awareness into a person’s present moment, and into a person’s past
moment, and into a person’s future moment of time. This is the great
compassion. This compassion is the capacity of extending the light of
awareness into a person or even into a complex situation. This is the action
of the great compassion. This is our human capacity to extend the light into
time from within our place of timeless awareness. As Bodidharma, the 6th
century master would say “Beyond words and letters there is a
transmission that does not belong to any tradition, and this is nature of
human awareness, and this awareness is The Buddha.”

Language Metaphors
People and cultures utilize different language metaphors to articulate their
experience of the archetypal dimension. There are many different kinds of
language metaphors. One such metaphorical language is the ancient
metaphors of the planetary energies astrologically interpreted and
phenomenologically understood. A person enters into the archetypal
dimension through their experience of the linguistic symbols of the
planetary energies. These planetary energies become the metaphorical
coding of a person’s symbolic understanding of their phenomenological
experience of planetary energies relationship to themselves and their life
circumstances.
Astrological Mythology
Planetary language is the mythic metaphor of astrology. Astrology is a
hermeneutic method of envisioning the unfolding of our experience in the
light of streaming fields of luminous cosmological energies that manifest
our life experience and existential circumstances. As the planetary
energetic fields unfold and intertwine, so do the archetypal fields unfold in
time and space bringing forth the existential configuration of luminous
events and psychological experience. Astrology, both in western
formulations and in eastern formulations, considers the symbolic language
of astrology to be the expression of the elementals of luminous energies
becoming forces of creation. Astrology is one mythic expression of the
many archetypal cosmological realities.
Mythology of Deities
Another hermeneutical archetypal language is the symbolic realm of the
ancient spiritual traditions .This is the language metaphor and symbolic
realm of the deities. Within this symbolic realm we may experience the
dakinis and devas, gods and goddesses, angelic forms, demonic forms,
forms of heroes and monsters. Spiritual and cultural traditions articulate
their archetypal experience using mythological narratives. Greek
mythology, Hindu mythology, Alchemical mythology, Christian mythology,
Chinese mythology, Buddhist mythology, Gnostic mythology, Islamic
mythology, Jewish mythology and Shamanistic mythology are some of
these imaginative languages that express and reflect archetypal symbolic
dimension of human existence. W’\ e may consider these languages as
cultural codes of archetypal realms of human experience. These twilight
languages are in resonance with archetypal experience. These twilight
language metaphors are forms of the various phenomenology reflecting our
archetypal nature.

Metaphorical Symbolization
These metaphorical symbolizations and symbolic personifications are
iconic doorways to enter experientially into cosmological dimension of
human awareness. The symbolic realm is an ontological dimension of
philosophical and religious traditions. The deities and goddess are
unfolding ontological manifestations of luminous energy forms manifesting
dimensions of human existence. Human existence is mystical in origin.
Mythological narratives are expressed in sacred text. When the texts are
read or chanted there may be the unfolding experience of the symbolic
realm and a person entering into the dramatic realm, becoming infused with
the experience of the illuminating narrative. These text are methods of the
invocation of the archetypal realm and bringing the archetypal realm into
our ordinary life world. The experience may be the mysterious blending of
Sambogakaya within the Nirmanakaya dimension. This blending empowers
our personal experience within Nirmanakaya dimension. Dzogchen
supports the blending of the Sambogakaya realm within the Nirmanakaya
world.
Dreams as Personal and Archetypal.
A most ordinary way of entering into both the personal unconscious as well
as the archetypal unconscious dimension of human experience is through
dreams and dreaming. The archetypal realm of the dream is the realm of
imaginal knowing which is not synonymous with constructed fantasy. The
dream language often uses hidden metaphors that bring our awareness
into the direct experience of the archetypal cosmological powers and
luminous energies.

Transpersonal Psychology and Phenomenology

Contemporary transpersonal psychology and continental phenomenology
present a vast range of contemporary experiential language metaphors
that directly open us into the different dimensions of human awareness and
archetypal consciousness. The archetypal psychology of the Jung,
Hillman, Tarnas lineage and the various traditions within transpersonal
psychology present symbolic metaphors that open the depth of both
personal and archetypal consciousness. The experience is an intertwining
of the personal and archetypal consciousness. Through the
phenomenology of these images, the experience of the archetypal realm
can be directly and experientially known. These archetypal images are
contemporary iconic doorways into the archetypal field of experience.
Existential Phenomenology as expressed in continental phenomenology
brings forth an experiential language that opens the different existential
dimensions of the field of Being. In eastern phenomenological tradition of
Dzogchen Tibetan Buddhism there is a pathway to direct experience of the
luminous dimension of ordinary phenomena as well as the luminous
archetypal dimension that attunes us to the radiance of foundational reality
of awareness, ground awareness. Both western continental
phenomenology and eastern phenomenological Dzogchen provide views
and experiential doorways into the luminous light of the archetypal
dimension of existing-ness.
Existential Experiential Phenomenological Methods
These archetypal energies are manifested within us as us, and our
circumstances. The archetypal phenomenological dimension is a medium
of experiencing and perceiving the archetypal phenomena opening within
us as the trans-lucid experience of archetypal forms of experience.
The experiential phenomenological method of becoming the dream and
enacting the dream experience and the various dimensions of the dream
experience are ways of experiencing and embodying the archetypal dream
manifestation. These experiential dramatic enactments both open for us the
meaning of the archetypal field configuration as well embodying the
energetic luminous energies. An archetypal dream field configuration
conveys both meaning and luminous energetic experience.

Enactment
The experiential methods of enactment are of use in gaining the
experiential understanding of the archetypal apparitional manifestations
that take place within meditative awareness and contemplative praxis. The
experiential methods of dramatic enactment and personal dialogue are
ways of embodying of the power of the archetypal field dynamic. These
existential methods are useful with dreams and contemplative practice and
also useful with astrological cosmologies, spiritual mythologies, and
apparitional manifestations of our unfolding embodiment process.

Experiential Felt Sense of Phenomena

The phenomenological method of focusing on the experiential felt sense of
phenomena is a phenomenological method of open focusing on the
immediate, experiential felt sense of the archetypal manifestations. This
skill of open focus is direct, existential, experiential and imaginal. We can
experience the felt sense of the archetypal configuration and the energies
of the configuration that are being manifested. The experiential felt sense
of the archetypal manifestations opens the field of Being as archetypal.
The felt sense opens both the experience and the energetic dimension of
the archetypal manifestations. The felt sense opens us up to direct
knowingness through the experiential sensation of the field. This felt sense
brings forth the process of embodiment. The sustaining of the felt sense
also brings forth the metabolizing of the archetypal field’s configurations.
Through the metabolism of the experience, the embodiment of the
archetypal sphere takes place. The embodiment of the archetypal is a true
self- empowerment. A person can embody and become the archetypal
field. In this drama of becoming the archetypal field, there is a meeting and
joining of the Sambogakaya dimension within the Nirmanakaya dimension.
This joining of these two existential dimensions is one of the aspirations of
Phenomenological Dzogchen.

The Phenomenological Epoch and Reduction

The phenomenological methods of the epoch and reduction are a skillful
means that open for us to the direct experience of the archetypal realm of
meaning and luminous energy fields.
Here in this context the phenomenological epoch is the suspension of our
mind, and this suspension is then followed by the reduction into awareness
of awareness. In this reduction into awareness, the awareness is no longer
focusing on the mind alone, and is no longer located in the mind alone.
This awareness now becomes aware of awareness itself. In becoming
aware of awareness itself, the field of Being self-manifests. We begin to
experience the field of Being which is beyond language and which is so
infinite in its horizons and vast and multidimensional.

Unfolding of Experience of Knowingness

As we remain within this knowingness of the awareness field, amazingly
the different dimensions of knowingness begin to manifest over time and in
time. The Nirmanakaya dimension manifests as the non-duality of lucidity
within phenomena and the lucidity within one’s self as the knower of
lucidity. We experience lucidity within our own awareness and
simultaneously we experience the lucidity within phenomena. In this space
we experience the duality of phenomena within the non-duality of
awareness as light, the non-duality of lucidity.
Then the Sambogakaya dimension begins to manifest and we experience
our non-duality within the archetypal dimension of existence. We
experience our indivisibleness with the archetypal forms and archetypal
fields of energy and light. We also experience this archetypal dimension in
the oneness of trans-lucidity. The sense and experience of trans-lucidness
is pervasive. We experience trans-lucidity within the awareness field and
we experience trans-lucidity within our experience of the apparitional forms.
As the Dharmakaya opens, formlessness is experienced as pervasive pure
indeterminate potentiality. Knowingness self-manifests directly and
existentially. There is no knower only knowingness. Knowingness is
pervasively indeterminate, non-conceptual and pervasively pure
potentiality.

Metabolism and Embodiment

Our intense and sustained phenomenological focus can be most useful in
the metabolizing or experiential digesting of the archetypal energies and
archetypal meaning of the archetypal spheres of experience. The power of
the metabolizing process by and within the awareness field is the capacity
to metabolize experience and to digest archetypal meaning and archetypal
luminous energy. This light filled metabolism process is necessary to bring
forth and complete process of embodiment. The archetypal will manifest
both at ordinary level of the duality of experience as well as the luminous
non-dualistic level of the experience. Through duality one meets
archetypal non-duality, and within archetypal non-duality one experiences
duality of self and otherness. The felt sense of the appearance of
archetypal phenomena is the door way of opening of phenomena so that
the archetypal forms and spheres of light can be understood and directly
experienced non-dualistically within duality of self and other.

Essence and Appearance are Indivisible: Phenomenologically

In contemporary phenomenology, the phenomena (appearance) and the
‘noumenon’ (the thing in itself or the essence of the phenomena) are
indivisible. In early Jungian psychoanalysis because of the influence of
Kantian idealism, there was gap between phenomena and the ‘noumenon.’
There is a similar gap of disconnection between appearance and essence
in forms of Tibetan Buddhism. This gap between appearance and essence
creates a falsification of experience and a falsification of phenomena. This
gap of knowing creates an unknowable essence and as a consequence
there is sense of ‘as if ness’ about the existence of appearance and the
validity of phenomenological experience. Phenomenological experience
becomes deluded-ness. This gap is a gap of self- imposed dissociation. In
this way phenomena or appearance is felt not to be real and appearance is
not actual and lacks experiential validity. Phenomena is considered
deluded-ness. Appearance is considered deluded-ness. And so of course
everything seems to be unreal including the sense of self and even the
world. This unhappy and gloomy way of thinking and understanding
persists in Tibetan Buddhism and among other forms of Buddhism. This
distorted epistemological view invalidates human experience and
personhood. This view is the basis of many forms monastic life and
spirituality.
Appearance and Essence are Indivisible: Phenomenologically
In contemporary phenomenology and contemporary archetypal psychology
there is no gap between the phenomenology of the thing, and the thing in
and of itself. There is no gap between appearance and essence.
Appearance is the manifestation of essence. Appearance is the
manifestation of primordial awareness. Phenomena and appearance are
the self- manifestation of primordial awareness. Phenomena or
appearance is manifesting as this person or that person, as this form and
this event. This being and that being is the manifestation of Being itself.
There is continuity through manifestation. Primordial ground awareness is
self- manifesting as you and as me. I am writing and you are reading.
Primordial ground awareness is manifesting as me writing and as you
reading. Within this non-duality there is singularity of duality. There is
absolute oneness and absolute difference.

Manifestation
The appearance of the thing is the manifestation of the thing. The thing is
the self-manifestation of primordial awareness. The different dimensions of
existing-ness are indivisible. The different dimensions of the kayas are
both different and simultaneously exactly the same. They are in oneness
and difference simultaneously. They are of the same essence. The same
essence is manifested as the different dimensions of existing-ness. And
they are also singularly different. There is only One Awareness embodied.
This phenomenological view is not the distorted idealism of Descartes or
the endless subtle dissociative distortions of Indian philosophy whether
Indian Buddhism or Indian Hinduism. Archetypal essence and the
archetypal forms are phenomenologically one event manifesting in time
and space. The Dharmakaya dimension, the Sambogakaya dimension and
the Nirmanakaya dimension are the essence of same unfolding awareness.
The Dharmakaya, Sambogakaya and Nirmanakaya are same essence and
the same essence is self-manifesting as the different dimensions of
primordial or ground awareness. This understanding is that the luminosity
is pantheistic.

Understanding Archetypal Existence: from Transcendental to Immanence

The shift in view is the shift from a transcendental archetypal realm
dissociated from human experience, to the profound experience of the
immanence of reality, and the immanence of the archetypal realm. The
archetypal is immanently within us and within everything. The Dharmakaya
is immanence as source within everything. From this immanence the
immanence of the Sambogakaya manifests, and from within this
immanence of Sambogakaya, the Nirmanakaya manifests. Thus our power
of invocation is within us and we invoke and bring forth the archetypal from
within us, and within each other, and within our circumstances. Our
invocation is from within our own immanence of the archetypal field.

Continuity of Sameness
Within this view of contemporary phenomenological philosophy is the
understanding that there is the continuity of sameness, the continuity of
indivisibleness between phenomenology of essence and appearance. This
is the very same view of Dzogchen. In this way Dzogchen goes beyond
the limiting dissociative view of Buddhism.
Beyond Transcendental-ness!
Within contemporary phenomenological understanding and Dzogchen
understanding there is the shift from our experiencing the archetypal
dimension as a transcendental dimension of human experience.
Transcendental means that the ultimate reality of archetypal reality is
dissociated beyond humanness. This transcendental reality is dissociative
and dissociated from appearance and experience. The archetypal becomes
a kind of Divine Other or Holy Other not within humanness but beyond
humanness. Transcendent is beyond the immediacy of immanence.
Transcendence is intrinsically dualistic. Transcendent is beyond
innateness. Transcendence is beyond embodiment.

This is a dramatic cultural turn and this is a most wonderful turn. This
philosophical unfolding is dramatic shift from the dissociated forms of
transcendental spirituality to the experience of self-embodied immanence
of Divinity. The archetypal is immanent within human experience. The
archetypal is no longer transcendent of human experience. The archetypal
is no longer understood as transcendental.
The archetypal dimension manifests human experience and is
foundationally within human circumstance and human experience. The
phenomenology of archetypal is a phenomenology of embodiment and a
phenomenology of immanence and innateness. Primordial awareness as
ground awareness is manifesting everything and anything. Primordial
awareness as awareness, manifests archetypal reality and ordinary reality
simultaneously. Everything is the manifestation of the oneness of
awareness. This understanding opens the profound view of pantheism
manifesting non-duality within everyone and everything. This pantheistic
view is inherent within Dzogchen and inherent within contemporary
phenomenology of Heidegger and Merleau Ponty. As the great non-dual
yogi of Kashmir Shavism, Swami Muktananda would so often say “God
dwells within you as you.”
Non-Duality and Duality within Archetypal Experience
The archetypal dimension is both dualistic and non-dualistic. The
archetypal field is both singular and circumstantial as well as universal and
non-dual. The archetypal as appearance is dualistic and differentiated. The
archetypal as the luminous energy field of primordial awareness is non-
dualistic or indivisible. There is intrinsic indivisibleness between archetypal
appearance and archetypal essence. There is also an indivisibleness
between our innermost experience of luminous awareness and the
luminous archetypal manifestations. The primordial qualities of archetypal
existence are non-dual. The purity of the archetypal dimension is non- dual.
The spaciousness of the archetypal dimension is non-dual. The lucidity of
the archetypal dimension is non-dual. The archetypal is indivisible with
ground awareness as Dharmakaya and the archetypal dimension is
indivisible within the reality of ordinary human world of Nirmanakaya.

Non-duality of Being within the Duality of beings

Being manifests Being in all beings. We can directly experience Being
through a being. A being is the manifestation of Being. Being which is not
a being manifest all beings. This self-manifestation is the source of self-
liberation. All phenomena, all appearance is the manifestation of Being as
appearance, as a phenomena. All being is the manifestation of awareness.
All phenomena is the manifestation of ground awareness. Ground
awareness is Being. All phenomena is Being’s being appearing. Beings
manifestation is being appearing. Being is no thingness becoming
everything and anything. Being manifestation is multidimensional. Ground
awareness, the ground of Being as Being is manifesting the archetypal
dimension, this dimension of luminous energy, in turn is manifesting the
Nirmanakaya dimension which is our world and our being in the world.

The Power of Invocation as the Power of Immanence

We all can bring forth, through the power of invocation, the archetypal
dimension into the realm of our ordinary life experience. This is amazing
and wonderful power. By our being in the field of awareness of awareness,
we can invoke the realm of archetypal luminous cosmological energies. We
can invoke the archetypal field configurations and bring forth these
archetypal complexities into our experience of ordinary life world. We are
able to bring forth the energetic complexity of the luminous archetypal field
configurations manifesting them both within the realm of our innermost
awareness and simultaneously bringing forth the archetypal dimension into
our life circumstances. By invoking the Sambogakaya dimension, the
archetypal field enters and infuses Nirmanakaya dimension. The
archetypal luminous forms can infuse our mind and infuse our life
situations. The archetypal realm can be brought forth into the realm of our
most ordinary human experience. Archetypal practice can infuse our
ordinary human experience for one’s self and for others.

When the archetypal realm is perceived as transcendental, people pray

and offer sacrifice to transcendental power. They beg a lot . And as Hegel
described in phenomenology of spirit, in the transcendental spirituality,
people easily fall into the experience of Lordship and Bondage and
theocratic forms of spirituality and patriarchy.
When the archetypal realm is experienced as immanence and intrinsic to
our embodiment of primordial awareness then people experience the
power of invocation of the divine archetypal dimensions within their own
being and circumstances. Actually pantheism is more fun and not so
gloomy and there is less need for patriarch and theocratic entourages.

Relentless Ownership!
Patriarchal cultural systems and their corresponding theocratic political
domination take possession and ownership of our most natural human
capacity. The ability to invoke and bring forth from within our own being the
archetypal dimension. The patriarchal possessiveness is clothed in the
language of Priesthood, or Brahmin-hood or Lama-hood, or Shaman- hood.
These spiritual hierarchy caste systems are authoritarian in origin and
mystify our natural capacity of invocation and our innate nature to bring
forth the innate archetypal field into the field of ordinary reality. Patriarchal
and theocratic hierarchy is asymmetrical and lacks equality consciousness
intrinsically. Theocratic is the union of royalty and spirituality. This intrinsic
asymmetrical-ness and lack of mutuality as Hegel points out in his
Phenomenology of Spirit easily brings forth the Lordship-Bondage
relationship. This asymmetrical-ness which reflects the intrinsic lack of
mutuality is the drama of Lordship and Bondage and is not equality
consciousness.
In these patriarchal and theocratic traditions, the power of invocation is
limited and contained to the hierarchy. You will find this confining limitation
in Christian tradition, Buddhist traditions, Islamic traditions and Hindu
traditions.
In the astrological view of the cosmological archetypal configurations we
are explicitly working within the field of the various planetary energies and
their influence. We are invoking the planetary archetypal energies for our
own purpose of reshaping our experience both within our mind and within
our circumstance.
Timeless Awareness and Invocation
In the praxis of invocation the experience of the 4th time of timeless
awareness is most important. As an ordinary person can experience both
timeless awareness and time simultaneously and so the person will be
capable of invoking the archetypal light and energy into their present
moment, or even the past moment or even the future moment of a person
or an event. The practice of meditative awareness becoming aware of
awareness, facilitates the self-arising of the experience of timeless
awareness in time. When we are in timeless awareness, and in time,
simultaneously we have the most power of invoking the archetypal realm
for the purpose of reshaping experience for one’s self and others. This is
the power of the great compassion.
Reshaping experience
Within this field of the archetypal Sambogakaya dimension, we can bring
forth specific archetypal energies to deepen our experience of these
powerful archetypal energies and bring them forth in our life circumstances
of place and time. We can reshape our experience of our life context but
bring forth within the dimension of ordinary life the luminous archetypal
realm. We can bring forth specific archetypal fields that are useful and
supportive to our life experience and the life experience of others.
Bringing Forth the Archetypal Energy Field
This important praxis of invocation brings forth the archetypal energies field
within our field of personal awareness .The archetypal energies can be in
resonance and supportive of our personal life and life of others. In
exercising the power of invocation of the archetypal field into our life
experience we are bringing forth an archetypal balance within the
archetypal dimensions of our being, and the Being of beings who constitute
our world. Through the power of invocation there is a meeting, joining and
blending of the Sambogakaya and Nirmanakaya realm. There is a meeting
and joining between the realm of ordinary experience and the integration of
the archetypal Sambogakaya dimension of the field of energy, light and
compassion.
Gnosis as Direct Knowingness
To enter into the archetypal dimension of our experience we must cultivate
within the innate innermost field of our awareness our sense of direct
knowingness. Gnosis or Jnana. Wherein our sense of knowingness
supports and holds and integrates the energies of the archetypal into our
embodied awareness, and through which we metabolize and assimilate
these forces both within our awareness and through our awareness. The
light of awareness infuses our mind, infuses our feelings, infuses our
thoughts, infuses our conflicts and infuses our circumstances.
The very archetypes that compel us, organize us and drive us offer the very
resource to free ourselves, and give agency to our aspirations and actions.
This is the alchemical secret of archetypal existential nearness to the
potentiality of pure awareness. This dimension of pure awareness and pure
potentiality is known as Dharmakaya. The Sambogakaya is the
intermediate dimension between Nirmanakaya and Dharmakaya.
Sambogakaya dimension has more degrees of freedom in which and
through to manifest within the ordinary realm of our existence which is
Nirmanakaya.

The Doorway of Awareness

This amazing doorway opens by our becoming aware of our own
awareness. We experience this place of awareness as spaciousness as
innermost openness. Once we are established in our sense of self in this
place of awareness, we can experience in a participatory way, the
experience of the manifestation of the archetypal dimension within and as
our embodied self, and as our experience of unfolding existential
circumstances. Within this context we can become free of our mind’s
dense solipsistic located-ness and become freer of the hyper organization
of our experience by circumstantial energies and circumstantial archetypal
configurations.

Our Own Person as Instrument

As one’s own self becomes skilled in archetypal cosmology and the
metaphorical understanding of archetypal energies we can gain freedom
within our relationship to the luminous archetypal manifestations. For some
the doorway will be dreams, for some spontaneous apparitions and
visionary manifestations, for some the experiential interpretation of
astrological planetary text, for some the phenomenological understanding
of cultural and spiritual mythologies that directly reflect the archetypal
realm. So a person can give expression and articulation to this powerful
archetypal dimension of their existence. A person can make the implicit
explicit. We can also go further and develop the power of the invocation of
archetypal field configurations so that the we have the power of invoking
the archetypal to enter into our ordinary life circumstances.
Brentano, Psyche and Material Experience
The archetypal realm is cosmological, ontological as well as psychological.
Descartes simplistic distinction between mind and material is what the
philosopher Brentano challenged and spoke to many years ago when
Freud and Husserl were in his class in Vienna. Psyche is invisible and this
invisibleness does not mean that psyche does not exist. Psyche is not
material and yet psyche is not in any way in opposition to the body as
Descartes would have us think. Buddha also thought the body was in
opposition to psyche.
Psyche is neither material and nor physical. Psyche is invisible yet present
and pervasive. Psyche is also profoundly indivisible. There is a
concretization of mind that thinks, really thinks that only material exist.
They think that only things that have extension are real. They think the non-
material does not actually exist. This materialistic view distorts the
multidimensionality of human existence. As Longchenpa warned in the
14thcentury, the concrete mind cannot grasp the subtle non- material
aspects of knowingness of human existence. This is serious limitation.
As Brentano suggested the experience of inner awareness is not a material
experience and there are no material or physical indicators of the presence
of inner most awareness. Moreover Brentano also challenged Descartes
understanding that mind and material do not interact. Brentano went on to
describe how knowingness is embodied within the human body. This
understanding freed both Freud and Husserl to pursue their life work of
understanding and elaborating how psyche incarnates as flesh.

Buddhist Tradition and Descartes

Nonetheless, the Buddhist tradition seems to be consistently surprised that
in focusing within in exercises to find the mind, nothing material can be
found. This does not mean the mind is not present or does not exist but
psyche is non- material and is invisible. Psyche is invisible but real.
Spirituality is non- material but real. Psyche is embodied. Spirit is
embodied.
What Descartes called “res extensia” does not reflect the nature of psyche.
Unhappily some confuse invisibleness with not existing. Descartes was
distorted in his understanding that thought and body were in opposition.
Descartes thought that the mind is naturally dissociated from embodiment.
Actually his observation reflects his own schizoid like experience of
dissociation of his psyche from his embodiment. A dissociated psyche is
truly lost in dualistic isolation. Descartes’ psychological solipsism was
elaborated as a philosophical reality by Descartes and his followers.
Perhaps the same is true about Buddha’s gloomy elaborations about non-
self, non- world, non- desire, and non-attachment, non-existence and no
fun. Buddha and Descartes do not seem to have a joyful view of life.
Primordial Awareness as Timeless Awareness
We can become subtly attuned and in resonance with the primordial
openness. The archetypal realm is ultimately being manifested though and
by the Dharmakaya of pure primordial awareness. Having attuned our
indivisible connection within primordial awareness we will experience
timeless awareness in time. And we will experience time within timeless
awareness. This is the power of human awareness and its innate intrinsic
multidimensionality. This power belongs to everyone, no tradition or religion
has singular ownership. This power does not belong to any tradition, this
power is the very nature of human awareness. Our own awareness is this
multidimensional range, this multidimensional oneness of indivisibleness.
This is the range of timelessness becoming time and time being
experienced within timeless awareness. The power of invocation arises out
of timeless awareness.
To the degree that we can enter into timeless awareness to that degree the
power of invocation becomes our own. Invocation is not simply mental
intention. Invocation is a function of desire, self-arising from within the
dimensions of our own being,
Trans-lucidity of Archetypal Experience
Our knowingness within the archetypal realm is translucent. This trans-
lucidity of knowingness and trans-lucidity of experience is focal and central
in our understanding of invocation of archetypal reality. The lucidity of our
knowing varies within the different levels of dimension of existing-ness. At
the level of mind alone there is only knowingness of mind and this
manifests though the mind functions of thinking, feeling, sensation, memory
and fantasy. This is a relatively realistic and limited view with minimal
lucidness of phenomena.
As our mind is in union within our awareness, one gazes into ordinary
phenomena as Nirmanakaya. The lucidity of our awareness experiences
the lucidity within phenomena. This is the arising of the trans-lucidity of
illumination of both self and trans-lucidity of appearance. As it is said in the
text of Dzogchen, the Yeshe Lama, there is the inner light of awareness
meeting the light of phenomena.
As awareness shifts into the archetypal dimension then the trans-lucidity of
Sambogakaya luminous awareness and archetypal luminous appearance
illuminates forms. The final dimension of pure awareness of pure
potentiality, pure undetermined radiance of potentiality as Dharmakaya.
As our attunement to this pure radiant dimension becomes translucent and
luminous, we become one with the clear light of translucent awareness.
Rudolph Bauer, Ph.D. Diplomate in Clinical Psychology, A.B.P.P.
Washington Center for Consciousness Studies and Washington Center for
Phenomenological and Existential Psychotherapy Studies
Peter Bauer Astrologer, Laurel Canyon Center for Consciousness Studies,
and the Washington Center for Consciousness Studies