I n Western culture we rarely acknowledge that we live in a world where
Place and meaning is essentially a function of our own [ usually unconscious]
individual and collective projections. All that surrounds us, people, events, actions
and, of course place, are infused with meaning that relates to the content of our
own individual psyches and thus, we really inhabit our own psyches; the exterior
world is an illusion. At any singular moment in time each individual’s perception of
their existence would result from a position somewhere along a continuum between
consciousness and unconsciousness, or as Carl Jung believed, “... at bottom, the
psyche is simply world” (Jung, CW 9(i), par. 291).
I agree with Jaynes’ portentous words, “ ... in reality consciousness has no
location whatsoever except as we imagine it has” (Jaynes, 1977:46) and this is
supported by research by Ring (1992) and Crick (1995). I t also suggests a clear
relationship to remote viewing, which was previously known as travelling
clairvoyance, and SC bilocation, in which the shaman undertakes voyages to other
realms or dimensions. Jaynes cites the example of his friend in hospital with left
frontal brain injury who regained consciousness, as he reported, in the corner of the
ceiling of a hospital ward looking down euphorically at himself laying on the cot
swathed in bandages (Jaynes, 1977:46). Those who have taken mind altering
substances commonly report similar out-of-the-body or exosomatic experiences, and
it is important to note the use of such substances in certain shamanic traditions.
Jaynes, however, says that such experiences “ ... do not demonstrate anything
metaphysical whatsoever; simply that locating consciousness can be an arbitrary
matter” (Jaynes, 1977:46). When we consider that the soul, psyche or
consciousness may well extend beyond the body, the individual and into place, such
exosomatic experiences may, indeed, have a very significant metaphysical meaning.
Bentov’s model of consciousness, flickering on and off, positive and negative, Yin
and Yang (1988:71) and which allows him to consider mountains and rocks (and
therefore place) as possessing intelligence (1988:7 8 - 86), may not seem so
incredible if we accept that consciousness and matter are inherently linked.
Bentov’s theory provides an excellent model upon which to understand MLC, as can
be seen in the eloquent description of MLC provided by Robert Dessaix:
A different cluster of memories and illusions from the one that
empties the teapot or watches the news at seven. I n the blink of
an eye you’re engulfed by waves of Goths and Franks, earth
shattering love-affairs and trifling amours, war after war,
archbishops, miracles, princes, cousins and second cousins
swarming everywhere like ants whose nest you’ve accidentally
ron
(Ron)
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