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Psychogenesis and Cosmic Consciousness
Human Psychogenesis
Based mainly on May R M (1991) Cosmic Consciousness Revisited;
Element
Bucke’s view is that the human race is, very slowly and sporadically, in the
process of developing a new consciousness so far above the ordinary human consciousness
that we shall prove true the Biblical prophesy: "I have said, Ye are gods, and all of
you are children of the most High". May (1991)
Bucke reckons there to be three levels of consciousness in living creatures which
precede cosmic consciousness. These are:
 | The perceptual mind of the lower animals on the phylogenetic scale |
| The receptual mind of higher animals (Simple consciousness = perceptual +
receptual) |
| The conceptual mind of human beings (Self consciousness) |
Bucke’s Table on the Psychogenesis of Man
| Name of Faculty |
When it appears |
How often it appears |
When it is lost |
| Simple consciousness |
Few days after birth |
Universal |
Only lost in deep sleep and in coma; present
in dreams |
| Self consciousness |
Three years old |
Nearly universal – absent in 1 in a 1000 |
Lost in coma, delirium and mania |
| Cosmic Consciousness |
Thirty five years |
One in many millions of people |
Present for a few seconds to a few hours then
passes away |
Bucke R M (1901) Cosmic Consciousness; E P Dutton,
New York.
Bucke points out that the conceptual mind and linguistic communication are an
enormous power making possible human social life, manners, customs, institutions,
industries of all kinds, arts useful and fine, all of human history, culture and
development. From the dances and hunts of Palaeolithic man to the space explorations of
contemporary man it is the gift of self-consciousness and conceptual mind, including
language.
Yet, there is a new stage of consciousness so far beyond self-consciousness that it
enables the man or woman who experiences it to directly see the oneness of the universe,
the immortality of the soul, and the divine love behind it all. Beyond perceptual mind,
receptual mind, and conceptual mind, is intuitional or Cosmic Conscious mind, as Bucke
calls it. In almost prophetic language, Bucke predicts that Cosmic Consciousness will
appear more and more often until it becomes the everyday consciousness of humanity. (May
(1991))
William James appreciated the work of Bucke and wrote:
Our normal waking consciousness, rational consciousness as we call it, is but one
special type of consciousness, whilst all about it, parted from it by the filmiest of
screens, there lie potential forms of consciousness entirely different … No account
of the universe in its totality can be final which leaves these other forms of
consciousness quite disregarded. (William James (1902) The Varieties of
Religious Experience; Longman Green, New York)
Although ‘consciousness studies’ were frowned upon during most
of the 20th century during the reductionist/ determinist reigns of Skinner,
Watson, and Freud et al, they are now coming back to the fore as part of the new, more
holistic paradigm which is emerging in the light of new developments in Physics tied to
the introduction of many Eastern wisdom writings to the West. (for an
overview on this see May (1991) and Stanislav Grof (1993) The Holotropic Mind;
Harper Collins)
Cosmic Consciousness – criteria for identification
The list is taken from May (1991) whose quotations are taken from Bucke
(1901)
May R M (1991) Cosmic Consciousness Revisited; Element
Bucke R M (1901) Cosmic Consciousness; E P Dutton, New York
The subjective light: "The person, suddenly, without warning,
has a sense of being immersed in a flame, or rose-coloured cloud …"
The moral elevation: "At the same time he is, as it were,
bathed in an emotion of joy, assurance, triumph, ‘salvation’"
The intellectual illumination: " … there comes to the
person an intellectual illumination quite impossible to describe. Like a flash there is
presented to his consciousness a clear conception (a vision) in outline of the meaning and
drift of the universe".
The sense of immortality: "This is not an intellectual
conviction, such as comes with the solution of a problem, nor is it an experience such as
learning something unknown before. It is far more simple and elementary, and could better
be compared to that certainty of distinct individuality, possessed by each one, which
comes with and belongs to self-consciousness".
The loss of the fear of death: "With illumination the fear of
death which haunts so many men and women at times all their lives falls off like an old
cloak – not, however, as a result of reasoning – it simply vanishes".
The loss of the sense of sin: "The same may be said of sin. It
is not that the person escapes from sin; but he no longer sees that there is any sin in
the world from which to escape".
The suddenness, instantaneousness, of the awakening: "The
instantaneousness of the illumination is one of its most striking features. It can be
compared to a dazzling flash of lightning in a dark night, bringing the landscape which
had been hidden into clear view".
The previous character of the man – intellectual, moral and physical:
"The previous character of the man who enters the new life is an unimportant element
in the case".
The age at which illumination occurs: "So is the age at which
illumination occurs. Should we hear of a case of cosmic consciousness occurring at twenty,
for instance, we should at first doubt the truth of the account, and if forced to believe
it we should expect the man (if he lived) to be a veritable spiritual giant".
The added charm to the personality: "The added charm to the
personality is always, it is believed, a feature in the case".
The transfiguration of the subject: "There seems to the writer
to be sufficient evidence that, with cosmic consciousness, while it is actually present,
and lasting (gradually passing away) a short time thereafter, a change takes place in the
appearance of the subject of illumination. This change is similar to that caused in a
person’s appearance by great joy, but at times (that is, in pronounced cases) it
seems to be much more marked that that. In these great cases in which illumination is
intense the change in question is also intense and may amount to a veritable
‘transfiguration’".
Self Actualisation v Enlightenment
There is now considerable interest in comparing the self actualised western individual
as characterised by Maslow and Rogers with the enlightened Eastern Sage of Taoism and Zen
Buddhism. It is being suggested that the similarities between the findings of western
humanistic and transpersonal psychology and the eastern spiritual traditions must indicate
a transcultural human essence.
- Chang R & Page RC (1991) Characteristics of the self-actualised
person: visions from the east and west; Counselling and Values; October 1991; Vol 36
- Farmer R (no date) Maslow, values and the Public Schools
- Stensrud R & Stensrud K (1982) Transpersonal relations:
counselling for the 'We' decade; Counselling and Values; October 1982; Vol 27
It is to be noted, however, that, for the mostpart, it is Westerners who see the
similarities. Both Suzuki and May have noted that although there are indeed superficial
similarities between the self actualised westerner and the enlightened easterner, the
differences beneath the surface remain enormous. There is also a great disparity between
east and west in terms of appreciating what is involved in systematically achieving the
potential.
- Fromm E, Suzuki D T, & de Martino R (1960) Zen Buddhism and
Psychoanalysis; Condor
- May R M (1991) Cosmic Consciousness Revisited; Element
Although it is now popular to note that the later Maslow reckoned there to be a sixth
step (Metaneeds/ transcendental) in his hierarchy, he did not reach that stage himself and
did not thus fully appreciate what was involved. The 'peak experiences' of his most
self-actualised specimens represented but the faintest glimmers in the earliest stages on
the long path to Taoist or Zen enlightenment.
On the table below a brief outline is given of the similarities and differences between
the two conditions.
Self Actualised
|
Enlightened
|
Self sufficient, peaceful and
good-humoured.
Friendly and likeable.
Deep appreciation of nature
Has unassuming tastes and a simple life style |
| Still ego-conscious and thus concerned with personal growth
and the spiritual dimension |
Through meditation has come to know the illusory nature of
ego-consciousness |
| Concerned about the quality of his human relationships |
Is in the world but not of it. Is compassionate and
graciously accepting without being fatalistic. Can be fierce if need be. |
| Concerned to be democratic and non-authoritarian in political
dealings |
Sympathetic to human suffering and supportive of those who
would transcend. Will make a stand if the situation demands it but is not 'pushy'. |
| Concerned to be creative, original and authentic. |
Is 'effortlessly' creative because of 'spontaneous' action. |
| Has occasional 'peak experiences'. |
After many years of systematic meditation has found the
ineffable 'emptiness' beyond ego and is thus selfless and thus fearless and thus peaceful. |
May’s four level theory of consciousness
May R M (1991) Cosmic Consciousness Revisited; Element; ISBN 1
85230 280 1
Robert May recognises four levels of consciousness each with its own mode of action and
its own philosophy and spokespersons. The following table is based on his ideas.
The
Realm
|
The
Action
|
The
Philosophy
|
Spiritual Self
|
in response to inner
experience |
Christ, Buddha etc |
Archetypal Unconscious
|
according to what feels
instinctively ‘right’ |
Jungian Psychology |
Personal Unconscious
|
driven by emotion |
Freudian Psychology |
Ego consciousness
|
in conformity to social
rules |
Adlerian Psychology |
Note that the archetypal unconscious realm parallels what psychedelic research calls
the symbolic-mythic stage, and the spiritual self parallels the integral-religious stage.
Note also that in the spiritual self realm there is a relationship to the divine which may
being either dualistic or monistic.
Western Humanistic and Transpersonal psychological traditions propose a hierarchy of
human needs. The highest of these being for 'Self-actualisation' and then for
'Transcendence'.
The concept of transcendence to 'enlightenment' has been part of the Taoist and Zen
Buddhist traditions for thousands of years.
The following table gives lists of characteristics drawn from various writings
concerning the two traditions in terms of what they consider to be the highest human
potential.
Self Actualised
|
Enlightened
|
| Accurate perception of reality |
Openness to life |
| High level of creativity |
Tranquillity |
| Few defences |
Simplicity |
| High level of integration |
Genuineness |
| Personal autonomy |
Reserve |
| Unconventional ethics |
|
| Need for human kinship |
Lack arrogance |
| Compassion |
Have few or no wants |
| Humility |
No tendency to discriminate between opposites |
| Deep & harmonious interpersonal relationships |
Compassion for others |
| Respect for others |
Indifferent to worldly affairs while involved with them |
| Desire to form new forms of communication and intimacy |
|
| Ongoing concern with personal growth |
Receptivity |
| |
Contentment |
| Spontaneity |
Intellectual honesty |
| Receptivity |
Unassuming attitude |
| Problem centred approach to life |
Sense of responsibility |
| Detachment |
Natural perspicacity |
| A fresh appreciation of things |
Determination |
| A democratic attitude |
|
| A unique value system |
No division between thought and action |
| Capacity to cope with circumstances |
Absence of rigidity |
| Likelihood of having peak experiences |
Thoroughly purified mind |
| |
Enjoyment of emptiness |
| Openness to nature and to other people |
|
| Unconditional self regard |
Friendly towards all persons |
| Inner freedom |
Maintains a unique life style |
| Authenticity |
Lives in the here and now |
| Yearning for a spiritual life |
|
| Indifference to material comforts |
|
| Feeling of closeness to nature |
|
| Skepticism of science and technology |
|
Your tasks are:
| indicate correspondences in the two lists |
| invent a short list of the key characteristics of a person
who has achieved this potential |
| note the extent to which you (1) have achieved this
potential, (2) would want to achieve it. |
Clark G G (1998) An altered state of consciousness in the garden
The sun was warm on his back. The garden bench made an easy resting place. Adam opened
his eyes slowly and was stunned. He was back on that high ridge in the Kruger Park in
South Africa - but things had changed.
The heads of the palm trees were gone and the tops of their naked stalks bore scars.
Other plants were damaged in the upper canopy but were not traumatised - the growth near
the ground was thick, juicy and appealing.
Bees the size of elephants were calling on the clover flowers and daisies. Flies as big
as fish eagles bustled from blossom to blossom but did not stay long enough to eat. What
they were doing? And the helicopter flies, when did they find food? They hovered, moved
sideways and hovered again. Why did they bother? When did they eat, or mate, or
philosophise or go to meetings?
A rustling in the undergrowth and a flash of light from spinning wings. A fierce,
empassioned struggle. Then suddenly it was over. Two impala sized flies surfaced, kissed
quickly and flew off in different directions – the mating season!
And the blackbird had a circuit from the wall to the grass to the wall to the flower
beds and round again. With every swoop he found some innocent worm or larva, then perched
on the wall to knock off the dirt before darting into the cherry tree. His daughter was
waiting among the branches to open her mouth enormously and have it instinctively stuffed
with wriggling lunch.
While watching the blackbird family Adam noticed the leaves on the cherry tree. Many
were perfectly shaped and looked succulent and healthy but some were chomped by
caterpillars and two had virus gnarl. This removed the guilt which he was beginning to
feel. He was not the only nasty in the garden - caterpillars and viruses slaughter leaves,
and blackbirds heave worms from their homes. It is how the world works. No point in
getting sentimental.
With that thought Adam began to peacefully dissolve. He was looking at much more than
green concrete. There were two types of grass mixed with clover and daisies and three
types of moss. The plants were neighbours like buildings in a city but without straight
lines. More like the jumble of trackless trees and bushes in the Scrub Savannah. For the
first time Adam saw not just grass like a splash of paint but rather a fraternity of
living things. A community that he periodically cropped to a cosmetically controlled
flatness. But there were no signs of higher consciousness in that fellowship of greens so
Adam did not fear a social mobilization of political correctness against him or the
lawnmower.
He had not been drinking. Nothing unusual had happened. He had dozed in the sunshine.
Perhaps it was sunstroke. Whatever the reason, Adam was seeing the world differently. In
all the years before today the grass was a unitary object which had to be mowed and the
cherry tree was an awkward object to be worked around. But now the many different plants,
the insects, the birds and the worms were somehow part of him and he part of them. The
force that made him cut the grass was the same as the force which made it grow back
afterwards. Harmonious variations on a single theme.
Adam closed his eyes and dozed again. The sun was warm on his back and he knew how much
the plants were enjoying it. Mrs Williams next door had a sign saying ‘Beware of the
dog’. Adam thought of a sign for his own gate recommending visitors to ‘Be aware
of the grass’.
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