Time is experienced differently depending upon the subjective psychological state of the person having the experience. The use of language can offer the framework to understand time as a linear, sequential cognitive process that defines the way time is experienced in consensual reality. Whenever we talk about time in this reality, space automatically becomes a factor because it provides context. Non-ordinary reality can only be accessed in preverbal, somatic states because it is non-temporal experience that occurs outside of a time/space continuum. The problem with the experience of non-temporal reality is that it is near impossible to understand conceptually as it is occurring – within the context of ego consciousness.
When we have moved outside of “other world” experience and begin describing it we have returned to ordinary reality – and ego consciousness. Based upon my own experience, nonordinary reality is predominately perceived as a formless, energetic state. I have learned that I can only (partially) assimilate the experience consciously as it is occurring if I have experienced the state before and have already laid done the cognitive neural pathways that can map and organize the experience in ego consciousness. Both shamans and analysts say that the can only help others materialize material (heal) if they understand the experience from “the inside out.”
Psychoanalytic theory (Ogden, 1989) offers rich scaffolding to further develop a conceptual framework to hold undifferentiated experience. At birth, an experience of being a feeling of pleasure, (i.e. anger, fear, etc.) occurs before the ability to identify having a feeling exists. In this phase, we are our feelings because there is no separation between ourselves and the outer world. I have discovered in working with analysands in these kinds of preverbal states that the analytic session can become a fertile, multi-layered microcosm that holds the opportunity to access nonverbal state experiences – parallel to experiential work in Andean shamanism.
Whatever we experience as time outside of a “time and space” continuum is an energetic state, without space-defined boundaries. Jung described the unconscious as “an extremely fluid state of affairs: everything of which I know, but which I am not at the moment thinking, everything of which I was one conscious but have now forgotten; everything perceived by my senses, but not noted by my conscious mend, everything which, involuntarily without paying attention to it, I feel, think, remember, want, and do: all future things that are taking shape in me and will sometime come to consciousness: all this is the content of the unconscious. (“The Structure of the Psyche,” CW 8, par.342).