Worlds collapsing on itself, upwards, downwards, forwards, gravity no more. Narratives weave themselves in and out and around the globe. What the hell is going on here? What is reality? Ego wants to know.
I am emerging out of the fluid and often violent scenery of the movie “Inception”. Be warned, if you have not seen the film, not much of what I am saying will make sense. If you have seen the film, you will probably have given up on the need to make sense. If that is the case, congratulation ~ the film has already succeeded. Welcome to the world of process, dreams and to the dream we call life as it presents itself just a few breaths below the threshold of waking consciousness. Memories, dreams, reflections is not only the title of Jung’s so-called autobiography but also the stuff we perceive as reality. Dare we drop the guard, tilt, fall and swim? Will we drown in chaos and random meaninglessness?
Leonardo DiCaprio, in the role of Cobb, a professional invader of the mind and corporate raider is both the heroic action protagonist and the subject of the trajectory of intercepting dream sequences. As in life, outer and inner are seamlessly intertwined. In Jungian terms, the personal and the archetypal overlap, feed each other and it is only our ego that needs to separate these two dimensions of experience.
At the core of the film we are witnessing Cobb’s journey to the roots of his feelings of guilt. He believes he planted (incepted) thoughts into his wife’s mind which led to her demise and suicide. He is aided in his descent by a young woman, Ariadne, recommended by this late wife’s father, who is the architect of the imaginal dream landscape. In Greek mythology, Ariadne helps the hero Theseus escape a deadly labyrinth, only to be betrayed and abandoned by him shortly afterwards. (My previous post, “Ariadne and the Minotaur” might be of interest). In some versions of the myth Ariadne kills herself.
The Ariadne in Cobb’s life (dream) may be another aspect of his inner feminine, just as is Mal, his late wife. Who are the figures that populate our waking dream of life? Where is the intersection of outer reality and our psyche’s projection on her journey home to the center? Psyche expresses herself not only in visual image and affect, but also in sound. Repeatedly we hear Edith Piaf’s voice “Non , je ne regrette rien” ~ “No , I don’t regret anything” as if another aspect of the feminine responded to Cobb’s feelings of guilt. Oh, and of course, whoever saw “La vie en Rose” will remember that Edith Piaf was brought back to life, truly it appeared, by Marion Cotillard, who portrays Mal, Cobb’s wife and source of his guilt. Whose reality are we experiencing? Are you in my dream am I in yours? Layer upon layer ~ circling around a center ~ the mandala of the forever revolving life.
In other versions of Ariadne’s myth, she does not commit suicide, but Hermes interferes and reunites Ariadne with her true husband Dionysus. The great God Hermes, the patron of depth psychology is the bringer of dreams. Like Cobb himself, Hermes is a thief and a messenger from the archetypal realm, a shapeshifter and protector of travelers, the guide of souls into underworld, the protector of boundaries and also the one who blurs them. When inner and inner outer world bleed into each other, it is Hermes who stands at the gate.
In Jungian thought we are not the creators of our thoughts, ideas and dreams. We are the vessels which receive them. But “someone had to create the dream” Cobb remarks. Hermes may bring us the dreams but who created them?
This questions leads to the most interesting image in the film. The image of the spinning top. A small object in Cobb’s possession which, as long as it is there and spins, serves as a reminder that he is in a dream. It is an anchor to not lose ones footing in the forever shifting shapes of perceptions and projections.The gyroscope comes to mind and the Dreidel in Jewish culture. The gyroscope is a device for measuring and maintaining orientation. Its applications include navigation when magnetic compasses do not work, as in the Hubble Telescope.
The Dreidel is a four-sided spinning top. Each side of the Dreidel is covered with a letter of the Hebrew alphabet which together form the acronym for “a great miracle has happened here”. The word Dreidel itself comes from “dreyen” and means to turn. (info & images of gyroscope & Dreidel are from Wikipedia).
If there is a device to navigate cosmic space, do we have an equivalent for inner space? Jung certainly thought so and this inner dynamic is contained in the image of the Mandala. The mandala is NOT a static image. It depicts a turning, spinning and spiraling motion around a centering pole. It is a correspondence of the cosmic Tree of Life. Many cosmologies viewed this image and dynamic as a reflection of the creator matrix we call God. As above so below.This dynamic is at the center of our psychic life. As long as it spins, the great miracle of life holds us together as we forever dream downward and forward on humanity’s journey back home to the center.
C.G. Jung was a radical thinker. He was a man who ventured into unknown psychic territory and wrested a map out of the unconscious, which he thought was able to link the present moment with a remote past. To his surprise Jung found in alchemy a model that he identified as the basis of our modern way of perceiving things. In other words, a model for how we experience reality. Alchemy provides a pattern of transformational processes right under the threshold of consciousness, which all energy follows.
The patterns are there. Seeing them is the challenge.What is this curious practice called alchemy? There is more than one answer. For one it is the art of seeing beyond material surface. It is a way of seeing we have lost since Cartesian thinking removed the enchantment from our world. Common knowledge holds that chemistry evolved out of alchemy. That is true, but it was also the end of the alchemical vision, as chemists believed their experiments took place only on a mundane physical level.
Alchemists had a different vision. Alchemists knew that energy and matter could not be separated. They knew that there was no such thing as inorganic matter and that indeed all matter was infused with an element of consciousness. They knew that you and I are much more connected than mundane science wanted us to believe. They also intuitively knew what quantum physicists confirmed at a later age, namely the alchemical principle of the experimenter’s consciousness influencing the outcome. You and I matter! Our conscious and deliberate intent is much more powerful than the authorities in charge want us to believe.
No wonder that alchemists were discredited, persecuted, burnt at the stake and ridiculed.Jung saw and understood that. There is a heretical and subversive aspect to Jung’s work , at least from the perspective of our cultural dominant, which I cherish.
Alchemy describes a pattern of transformation. All creation and transformation follow the cyclical movements of falling apart and coming together on the spiral of evolution. There is one and it falls apart and becomes two and of that a third (something new) emerges and out of the third comes the oneness again that is the fourth. (This is a paraphrased version of the axiom of Maria Prophetissa, a third century female alchemist).
This is the movement of evolution and it is the movement in the mandala in Jung’s work.
If we transfer this movement into the evolutionary process of human consciousness then the falling apart (the two, the duality) represents a confrontation with a previously unknown content that ultimately belongs to the oneness that we are part of, but not necessarily conscious of. A constant flow between what is conscious and what is unconscious is established, which is best captured in the image of the Klein bottle
As materialism and one-sided rational thinking weaken but still dominate the Western world view and as we have brought ourselves to the brink of our own destruction, we must ask ourselves: Where are we in relation to matter, to earth? Where are we in relation to psychic reality? The South African Jungian Analyst Ian McCallum suggests that we desperately need to develop what he calls “Ecological Intelligence”, an intelligence the alchemists seemed to instinctively possess.
McCallum describes ecological intelligence as a way of understanding and articulating our evolutionary links to all of life, to all living things, as a debt we owe to the earth and as our contribution to the evolution of human consciousness. An ecological intelligence is also an intelligence oriented towards the feminine principle. It is the fourth we have been waiting for. It may be the next step in the evolution of human consciousness. The feminine principle is the principle of relatedness and of completeness. Relatedness and completeness are the opposite of perfectionism that so often drives our inner and outer lives.
Ecological intelligence can be experienced as a deep empathy for the other in the outer world, but also for what feels other within ourselves. The other as it manifests in other races, ethnic groups, but MacCallum particularly sees the other in the natural world, in nature, animals, plants.
It is the beauty of our evolving relatedness.
..for beauty is nothing but the terror, which we are still just able to bear. R. M. Rilke
I highly recommend: McCallum,Ian: Ecological Intelligence. Rediscovering Ourselves in Nature. It is a wonderful book.