Deep Phenomenology

jung2

One of the practices we can bring to insight training is what I call deep phenomenology. This is the practice of observing the subtle dynamics of the self. We can learn to feel into the preconceptual processes at different levels of awareness — a deep interior core of simple presence, a basic quality of energy, the feeling-tone of affect, before it complexifies as emotion, the sense of the body, and then the sense of the body’s relational aspect in world-space, the syncopations of sense perceptions, the apperception of an “I” as the unit of being standing in for this becoming, which is the foundation of the dialogic and conceptual self, and finally, the reflective or discursive self.

We can learn to be present within a group of people and achieve deeper and deeper levels of resonance — by synchronously attending to and moving up and down through the micro-genetic stages of the self-arising.

6 Comments

  1. riabaeck2 says:

    Bonnie, I’m wondering why would you call it ‘deep’ phenomenology? what would be the difference with ‘not deep’ phenomenology? Really curious…
    Ria

  2. bonnittaroy says:

    Good question. Phenomenology usually deals with the world that unfolds in time — how we perceive objects and thoughts. Deep phenomenology, as I am describing it here, points to the very subtle processes that are part of the arising of the self itself — which is prior to the sense of “time passing.”

    • riabaeck2 says:

      Ahh, now I understand.
      Basically you point to inner phenomenoly, right?
      and then – linking to another question I raised somewhere else online – what to call the inner collective phenomenology?
      With love,
      Ria

  3. bonnittaroy says:

    Well, there is something tricky in your question. Is there a “collective interior?” When we do deep phenomenology, at the end we recognize that the feeling of “interiority” is a process that is participating within a larger field of continual dynamics. Why would we then want to hypothesize a collective interiority? To me that is the mind grasping for an object. The notion of an “interior” depends upon the process of creating structural boundaries — these can either arise unconsciously, or conceptually (somewhat more consciously).. We can use a term, a label, a name, as a placeholder or heuristic tool to point to a dimensional aspect of experience — this is model building…

    • riabaeck2 says:

      Hmmmm, you catched me! that’s what I love about the exchange with you – and some others on the magellan courses!!!!
      Thanks for this contribution – and the many others – for my book! (will read the article another time!)

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