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Academic essay relating Jung with Tibetean Buddhist belief

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Rivaq's Matilda

Rising Star
Hi, I got sent a link to this essay today, and thought it might be interesting for psychonauts. It relates something of Tibetean Buddhist reflections on the nature of reality, from within a Dzogchen based point of view, and then relates the same into Jungian analysis.

Here are three tasters, (but I recommend reading more than just this much if you'd like to discuss):

"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."

"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."

"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."

If anybody reads the essay and had questions, I may attempt answering. I can't guarantee anybody likes my answers, but I happen to have a substantially decent grip of the comprehension of the Buddhist. And happen to have studied more in psychology than in many other areas of my relatively incompleted studies.
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