Unconscious Monomythic Universalism:

A Religion of Contemplative Schizoaffective Disorder

बेहोश मोनोमोथिक सार्वभौमिकता • "behosh monomothik saarvabhaumikata" - Hindi Translation

A purpose for a religion such as this one, does not come from the knowledge only of the classes of phenomenal existence; instead, it comes from contemplative pursuit of wisdom from corporeal, imaginative, and intellectual visions and dreams, as well as meditation and prayer.  The visions by the monomythic universe are recorded as illuminated manuscripts, or even comic books, for the preservation of this form of knowing and knowledge resulting from that contemplative purpose of knowing.  The sense knowledge from existence is unfalteringly insubstantial.  Instead, a purpose exists in seeking substantiation in the internal and contemplative union with the psyche.

The purpose of the fellowship is for explorations of dreams and knowing the unconscious monomythic universe within. The goal is to use the psychology of dream interpretation to bring about knowledge and respect for the social forms for the norms relating the individual to the societal group, and by the extension of art and literature stemming from our observations and speculations, reach the entire world with a message that contributes to social synchronization with the manifestations of the universal on the physical plane. That means to us building a corpus of dreams that is allegorically an embodiment of the principles of the Eternal City of the Sacred and Profane worlds, and sacred and profane dreaming, to find ourselves in a position to resolve our conflicts in loving and working well.

This an extension and student teaching of the work of Carl Gustav Jung, and is in internal version of what he termed the Collective Unconscious Mind. The way we interpret this is meant to adapt to the unconscious dream state and mythology of the world, with a purpose for knowledge of righteousness and law as applied to the spheres of "love and pleasure," and "power and success."  We are students of the teacher Carl Jung, and our school of thought on psychology of religion is Jungian science and yoga practices.

We are concerned with the social goals of humankind, in the sense that our daily lives are subservient to the proscenium and stage of our dreams, in which we have realizations and revelations that create in us the potential for spiritual growth and scientific insight into the problems of the world we inhabit and share with each other. The supernatural revelations of the closed eyes, the κλειστά μάτια θέσει πριν από το μυαλό, "to put before the mind with closed eyes," in dreams and active imagination, precedes our reason, and we need to dream in order to reason logically and effectively in the way of our socialization.

The focus is on relating the external world of play-stage and prop-conscious roles and status, with a language that applies the principles of dreams towards the knowledge of these overt outer social forms. There is no worship of self in the group, and no worship of iconography. There is prayer and meditation towards a higher power that is the key to the universe in the transpersonal experience of a dream in which such a higher power takes the position of being over and above the dream source. Prayer should be directed from the origin of the source of the universe, in symbols that pertain to the paths through life towards the end of reaching that ultimate power to share knowledge of that path with people from other paths in full freedom in that immense presence. Prayer is meant to take place both prior to dreaming, during dreams, and after wakening. The members of the group are encouraged to solve problems using allegorical readings of scripture, and to pray and meditate over such works of monomythic identities and roles.

However, any God figure is an alternation of any other, as seen in a context of being awake and not dreaming and in the further context that God is likely a chameleon, who is seen from different paths through life as being a different color of lizard by each person seeing that mystery. The dreaming experience is intending to point the way to a concept of a higher power as the creator of not just nature, but of civilization, and all social forms. Religious symbols and iconography are understood to be "fingers pointing to the moon," or an allegory of imagery that acts as a signpost to the corresponding mythic dream engrams.

Construction of dreams for other members is encouraged. Writing of dream stories for other group members is highly encouraged. The Monomyth is that desire from maya that outwardly causes craving and attachment to the symbols of the path of suffering, in which we follow so that we may begin to free ourselves from pain pleasure which distract us from our goal. Discussions of the meaning of dreams, dream portents, omens, signs, various possibile interpretations of dreams, and the like are the most common forms of participation. Meetings are round-table discussion of dreams.

Prayer is aided by an understanding of an internal anatomy made up of imagination that deals with the balance of anatomical flow and currents towards integrating experience with living out one's insight, in issues that are resolved between that anatomy and the imagined flow between one's own images of that anatomy, and imagery and imagination of that anatomy of others. Anatomical chakras, such as imagined vertices of flow are helpful to start with, as in the Yoga tradition.

The group members are all given the role of oracular scribe and dream interpreter of their own internal nightly dreams. The group members are actors of the imagination during role playing of the content of dreams. Another role is mandala scribe, which purports to create oneiric graphs from dream symbols. These can be represented by audio-visual methods, and shown to the other group members, and possibly, through validation and research into the meaning and interpreted meaning of the group, to the world at large outside the group's central influence as a center for retreat and self-examination.


1. There is no alteration of the unconscious that is beneficial, except that which aids dreams.
2. No substance can take the role of dreams without creating a disturbance in the group, of which membership may be denied on such grounds as substance abuse.
3. The nature of dreams is not manipulated by the occult rituals, and there is no occult ritual that can explain dreams in terms of oneiric science and self-examination. Hence, any participation in the occult will result in immediate termination of group membership. Also, any pseudoscience or knowledge outside of the spiritual and scientific domain are not accepted within the group.  We take science to be a guide on our spirtual path, and we stay away from deviance from science and spirituality. In our school of thought, which holds us to the rule of immanent domain of thought about the world, science outweights the pseudoscientific and unreal forms of thought. The scientific and spiritual domain already established through categoriae and branches of theology and science are regarded as doctrinal, unless change within science or accepted fact alters this form of study.
4. The Laws of the society one is a part of are to be obeyed, without question, excepting possibly use of insight into dreams to improve the legal system through activism and education.
5. Our group is not to be made to serve outside interests, excepting those that are authorized by the laws and customs of the nation in which the group is formed.
6. Sexuality is deemed by the group to be acceptable only within a monogamous union of two partners. Any other forms of sexuality except partial celibacy are discouraged as aggressive and problematic for the group dynamic to function well.
7. We are trying to make sense of the internal zone of contemplative pursuits.  Anything that does not contribute within that sphere of purposes distracts from the meaning of such activities.

The central motive in maintaining the group relations and activities is to be reformed by other religions, using crticism and feedback from believers of other creeds to grow our own library of texts and mandalas. The key figure here is Carl Gustav Jung, who realized first that life, death, and further truth can only be understod as symbolized in the free interplay of mythic dreams.

Suggested reading:

The Interpretation of Dreams by Sigmund Freud

The Red Book (Liber Novus) by Carl Gustav Jung

Man and his Symbols by Carl Gustav Jung

Dreams by Carl Gustav Jung

The Seven Storey Mountain by Thomas Merton

The Bhagavad Gita translated by Winthrop Sargeant

The Mahabharata Volume 1: Book 1 edited by J. A. B. van Buitenen, Johannes Adrianus Bernardus Buitenen

The Thirteen Principal Upanishads tranlated by F. Max Müller

Karma Yoga by Swami Vivekananda

Bhakti Yoga by Swami Vivekananada

Contact Scott McLay Forbes for further information or about anything pertaining to dreams. Please use this address to send links and attachments.