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Monroe (1994) later stated in Ultimate Journey that “Home” is a false heaven operating on “a repeating loop” and that
the resulting boredom is why his spirit had struck out for new destinations in the first place (p. 26). “Home” is “a blind
alley” (p. 209). Had Felser mentioned the whole story of “Home,” he could have used Monroe’s realization to illustrate
a key principle that comes near the end of the book: “The final lesson, of course, is: There is no final lesson, no different
overview that is not, in the end, merely provisional” (p. 206).
Felser’s advice to readers, which borrows especially from Roberts and Monroe but also from Jung and Campbell,
breaks down into two categories. The first contains habits of mind. Felser advises what Roberts called “psychic
naturalism,” which “blasts the human imagination wide open, freeing it from the decaying rusty shackles of all the
prevailing shopworn myths of the past, including and especially the Myth of the Great Ending in its more literal,
stupefying versions” (p. 152). In order to describe Monroe’s experiences, Felser has coined two further terms: radical
iconoclasm, in which “radical” implies a thorough, complete inquiry into the root causes of something, and iconoclasm
suggests a willingness to shatter preconceptions; and radical empiricism, in which radical means inclusive of nonphysical
experience, and empiricism holds that experience always trumps belief. Felser’s second wave of advice concerns actual
behaviors—ways to end one’s own world. Following Jung, he urges us to spend time in nature, record our dreams, and
create art. He also counsels us to follow our dreams, or as Campbell stated, to “follow your bliss” (p. 127).
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The Myth of the Great Ending deals with heavyweight ideas in a clear, accessible, and sometimes even folksy style (e.g.,
“‘Whatever floats your boat,’ as the saying goes” [p. 113]). It takes a deeply learned, masterful writer to communicate
complex concepts effectively to a general audience, and in this respect the book is highly successful. Yet the most engaging
sections are not those that are philosophical or psychological but those in which the author—our fellow explorer—shares
his own experiences. These include dreams and visions that foretold 9/11, an experience of Itzhak Bentov’s idea of the
“oscillating universe,” a beautiful experience in which a lucid dream became an OBE, and a discussion with a colleague who
helped him put his work life in proper perspective.
One may surmise, in conclusion, that Felser is a man whose lifestyle illustrates Jung’s (1967) idea that “Nature must not
win the game, but she cannot lose” (p. 184). Jung means that, though the unconscious should not be allowed to overcome
the gains that consciousness has made, we must augment reason and technology by reconnecting with the nature within
us and around us. If nature is ignored, it will bite us, much as the unconscious compensates for consciousness. It appears
from the biography at the end of the book that Felser has struck such a balance: “He and his wife, along with their golden
retriever, make their home in suburban New Jersey but get away to Maine whenever they can” (n.p.). He might disagree,
but he has evidently taken to heart the emphasis that the Myth of the Great Ending “serves as a coded reminder of the true
magic that is still available in the present moment when we choose to align ourselves with nature and with our own true,
deepest nature” (p. 209).
Matthew Fike is a professor of English at Winthrop University in Rock Hill, South Carolina.
References
Bevington. D. (Ed.). (1992). The complete works of Shakespeare (4th ed.). New York: HarperCollins.
Brinkley, D. (1994). Saved by the light: The true story of a man who died twice and the profound revelations he received.
New York: HarperPaperbacks.
Eliot, T. S. (1973). The hollow men. In F. Kermode and J. Hollander (Eds.), Modern British literature (pp. 490−494). New
York: Oxford University Press. (Original work published 1925).
Frost. R. (1969). Fire and ice. In E. C. Lathem (Ed.), The poetry of Robert Frost (p. 220). New York: Holt, Rinehart and
Winston. (Original work published 1923)
Jung, C. G. (1967). Paracelsus as a spiritual phenomenon. In H. Read et al. (Eds.), R. F. C. Hull (Trans.), The collected works of
C. G. Jung (2nd ed., vol. 13, pp. 108−189). Princeton: Princeton University Press. (Original work published 1942)
Jung, C. G. (1968). “Concerning the archetypes, with special reference to the anima concept.” In H. Read et al. (Eds.),
R. F. C. Hull (Trans.), The collected works of C. G. Jung (2nd ed., vol. 9i, pp. 54−72). Princeton: Princeton University Press.
(Original work published 1936)
Monroe, R. A. (1977). Journeys out of the body (updated ed.). New York: Doubleday. (Original work published 1971)
Monroe, R. A. (1994). Ultimate journey. New York: Doubleday.
Russell, R. (2007). The journey of Robert Monroe: From out-of-body explorer to consciousness pioneer. Charlottesville, VA:
Hampton Roads.
Sharp, D. (1991). Jung lexicon: A primer of terms & concepts. Toronto: Inner City Books.
Stockton, B. (1989). Catapult: The biography of Robert A. Monroe. Norfolk, VA: Donning.
Yeats. W. B. (1973). The second coming. In F. Kermode and J. Hollander (Eds.). Modern British
literature (p. 192). New York: Oxford University Press. (Original work published 1921)
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Al Bellg, PhD, Psychologist
Andrea Berger, MS, Computer Science
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