Our identity is simply not dependent upon our psychological or biological sexuality.

Our sexual characteristics represent a portion of our personhood. They provide vital areas of expression, and focus points about which to group experience. Our sexual qualities are a part of our nature, but they do not define it.

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Our beliefs so structure our experience individually and en masses, however, that evidential material contrary to those ideas shows itself but seldom, or in distorted or exaggerated form. It is quite natural, biologically and psychologically, to operate in certain fashions that are not acceptable in our society, and that seem to run counter to our picture of mankind’s history. In terms of our definitions, then, it is quite natural for some people to behave as males sexually and as females psychologically. It is quite “natural” for others to operate in a reverse fashion.

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This may seem difficult to understand, because we assign psychological characteristics to sexual affiliation, whichever it is. There will always be people who not necessarily be heterosexual at any given time.

The larger pattern of human personhood demands a bisexual affiliation that allows leeway in sexual encounters, a leeway that provides a framework in which individuals can express feelings, abilities, and characteristics that follow the natural inclines of the personal psyche rather that sexual stereotypes. I am not speaking here of anything so simple as merely allowing women more freedom, or relieving men from the conventional breadwinner’s role. I am certainly not talking about “open marriage” as it is currently understood, but of far greater issues. Before we can consider these, however, there are several points I would like to make.

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There are biological possibilities, seldom activated in our present circumstances, that have some bearing upon the subject at hand.

Puberty comes at a certain time, triggered by deep mechanisms that are related to the state of the natural world, the condition of the species, and those cultural beliefs that in a certain sense we transpose upon the natural world. In other respects, our cultural environment is of course natural. The time that puberty come varies, then, and afterwards it is possible to parent a child. A time then comes when the period is over. During what is called the sexually active time; the larger dimensions of personhood become strictly narrowed into sexually stereotyped roles– and all aspects of identity that do not fit are ignored or denied. The fact is that few people fit those roles. They are largely the result of the interpretations of religion as conventionally understood. And the scientists, for all their seeming independence, often simply found new intellectually acceptable reasons for unconsciously held emotional beliefs.

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Biologically there is a period very rarely experienced, as jokingly suggested in the “sick jokes” about senility and second childhood. This particular latent biological ability shows itself only upon the rarest instances– because, for one thing, it represents a feat now scarcely desirable. Physically, however, the body is quite able to completely regenerate itself as it approaches old age. In deed, a quite legitimate second puberty is possible, in which the male’s seed is youthfully strong and vital, and the woman’s womb is pliable and able to bear. There are, I beve, Biblical tales of such births resulting.

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In times of over populations, this mechanism is hardly desirable, but it is a part of the species held in abeyance now, representing nature’s capabilities. In some areas of our world, isolated peoples live on past a hundred years, vital and strong, because they are untouched by our beliefs, and because they live in sympathy and accord with the world as they know and understand it. Occasionally such second puberties happen then, with resulting childbirth, as a small group attempts to maintain its own biological stance.

Usually the second puberty follows the same sexual orientation as the first, but not always– for it is quite possible for the new affiliation to be the opposite of the first. This is even rarer– but so does the species protect itself.

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Though medical techniques some of our old people are kept alive long enough so that this process begins, appearing in distorted form, sometimes psychologically apparent but biologically frustrated. The second puberty is dead-ended, then. It has nowhere to go. It is not now biologically pertinent or needed.

Left alone, some of these people would die with a feeling of satisfaction. Kept alive through medical techniques, the psyhcial mechanism continues its struggles to revitalize the bidy and bring about this second puberty– that naturally would only come about under different conditions, with the mind far more alert and the will unimpaired. Now, to some extent there is a connection between this innate, rarely observed second puberty and the development of cancer, in which growth is specifically apparent in an exaggerated manner.

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In almost all such cases involving cancer, spiritual and psychic growth is being denied, or the individual feels that he or she can no longer grow properly in personal, psychic, terms. This attempt to grow then activates body mechanisms that result in the overgrowth of certain cells. The individual insists upon growing or upon death, and forces an artificial situation in which growth itself becomes physically disastrous.

This is because a blockage occurs. the individual wants to grow in terms of personhood, but is afraid of doing so. There are always individual variations that must be taken into consideration, but often such a person feels a martyr to his or her sex, imprisoned by it and unable to escape. This can obviously apply to cancers affecting sexual areas, but is often in the back ground of any such condition. Energy is being blocked because of problems that began– in our terms– with sexual questions in puberty. Energy is experience as sexual.

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Now, old people who are considered senile or unmanageable are sometimes experiencing new burst’s of sexual activity for which no outlet is given. Beside this, they have lost their conventional sexual roles, in which they earlier expressed their energy.

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There are often hormonal changes occurring that go unnoticed. Many express a nervous, erratic type of behavior as they are aroused– some not only sexually but intellectually. The new adolescence never comes. The new puberty dies a slow death, for our society has no framework in which to understand it. And indeed it shows itself in a distorted fashion that can appear most grotesque.

 

 

 

Heterosexual love is one important expression of bisexuality, and sexually represents the reproductive abilities

Hetersexuality, however, rests upon the bisexual basis, and without man’s nisexual nature, the larger frameworks of the family– the clan, tribe, government, civilization– would be impossible.

Basically, then, man’s inherent bisexuality provides the basis for the cooperation that makes physical survival, and any kind of cultural interaction, possible. If  the “battle of the sexes” were as prevalent as supposed, and as natural and ferocious, then there literally would be no cooperation between males and females for any purpose. There would be constant state of battle against each other.

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In the natural biological flow of a person’s life, there are periods of varying intensities, in which love and its expression fluctuates, and tends toward different courses. There are also individual variations that are of great importance. These natural rhythms are seldom observed, however. Tendencies toward lesbianism or homosexuality in children are quite natural. They are so feared, however, that often just-as-natural leanings toward heterosexuality are blocked. Instead, the young person is stereotyped.

Individual inclinations toward creativity often emerge in a strong fashion in adolescence. If those drives in either sex do not conform in expression to those expected of the male or female, then such young persons become confused. The creative expression seems to be in direct contradiction to the sexual standards expected.

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I am not saying that lesbianism and homosexuality are merely stages leading to heterosexaulity. I am saying that lesbianism, homosexuality, and heteroseuxlaity are valid expressions of man’s bisexual nature.

Love and sexuality are not necessarily the same thing. Sex is love’s expression, but it is only one of love’s expressions. Sometimes it is quite “natural” to express love in another way. Because of the connotations of the word “sex,” however, it may seem to some of us that I am advocating a promiscuous sexual relationship with “no holes barred”.

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Instead, I am saying that deeper bonds of biological and spiritual love lie at the basis of all personal and cultural relationships, a love that transcends our ideas of sexuality. Heterosexual love, as it is understood at least, gives us a family of parents and children–an important unit, about which other groups form. If only stereotyped ideas of female-male relationships operated, however, there would be no bond or stimulus great enough to forge one family to another. The antagonism between males would be too great. Competition between females would be too serve. Wars would wipe out struggling tribes before any traditions were formed.

In the social world as in the microscopic  one, cooperation is paramount. Only a basic bisexuality could give the species the leeway necessary, and prevent stereotyped behavior of a kind that would hamper creativity and social commerce. that basic sexual nature allows us the fulfillment of individual abilities, so that the species does not fall into extinction. Man’s recognition of his bisexual nature is, therefore, a must in his future.

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There are, obvious differences between the sexes. They are insignificant, and appear large only because we concentrate so upon them. The great human qualities of love, strength, compassion, intellect and imagination do not belong to one sex or the other.

Only an understanding of this inherent bisexual nature will release those qualities in each individual, regardless of sex. Those same abilities are natural characteristics of people in each race, of course, yet we have consistently made the same kind of distinctions in racial terms as we have in sexual ones, so that certain races appear as feminine or masculine to us. We project our sexual beliefs outward upon the nations, then, and often the terminology of the nations and of wars is the same as that used to describe sex.

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We speak, for example, of domination and submission, of the master and the slave, of the rape of nation– terms used in war and sex alike.

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Male and female are each members of the human race– or species– so these divisions were made in the species itself, by itself. They are the result of distinctions arising, as the species experimented with its line of consciousness, and brought into being the appearance of separation between itself and the rest of the natural world.

 

Battle of the sexes, with its ramifications, is not “natural”

Nor, is fighting between members of the same sex. Even in the animal kingdom, for example, males do not fight to the death over the females when they are in their natural state.

When we examine animal behavior even in its most natural-seeming environment, for instance, we are not observing the basic behavior patterns of such creatures, because those relatively isolated areas exist in our world. Quite simply, we cannot have one or two or twenty officially-designated natural regions in which we observe animal activity and expect to find anything more than the current adaptation of those creatures– an adaptation that is superimposed upon their “Natural” reactions.

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The balance of resources, animal travel patterns, migrations, weather conditions– all of these must be taken into consideration. Such isolated observation areas merely present us with a distorted picture of natural behavior, because the animals are also imprisoned within them. civilization binds them round.

Other animals are kept out. The hunted and prey are highly regulated. All areas of animal behavior alter to fit the circumstances as much as possible, and this includes sexual activity. To some extent the animals have been conditioned to the changing world. Now man is obviously part of nature, so we may say: “But those changes wrought by him are natural.” When he studies such animals to make certain points about human sexuality, then man does not take this into consideration, but speaks as if the present observed animal behavior is the indication of a prime or basic nature inherent in their biology.

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It is not natural, then, for men to fight over women. This is a purely culturally, learned behavior. In terms of history as we understand it, the species could not withstand such misapplied energy, nor could it have withstood such constant antagonism.

Each species is involved in a cooperative venture, upon which ultimately all earthly existence rests. We project our present beliefs backward into history, and we misinterpret many of the conditions that we observe in the natural world. This cooperation that I speak of is based on love, and that love has a biological as well as a spiritual basis. Our beliefs, for example, cause us to deny the existence of emotions in animals, and any instances of love among them are assigned to “Blind” instinct.

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To some extent the churches as well as the scientists are responsible, but priests and scientists are not some foreign people, thrust upon us. They represent various aspects of ourselves. The species developed its own kind of consciousness, as it found it necessary to isolate itself to some degree from its environment and the other creatures within it. As a result, the religions preached that only man has a soul and was dignified by emotional feelings. In its way science went along very nicely by postulating man in a mechanistic world, with each creature run by an impeccable machine of instinct, blind alike to pain or desire.

The love and cooperation that forms the basis of all life, however, shows itself in many ways. Sexuality represents one aspect, and an important one. In larger terms, it is natural for a man to love a man, and for a woman to love a woman, as it is to show love for the opposite sex. For that matter, it is more natural to be bisexual. Such is the “natual” nature of the species.

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Instead, we have put love into very definite categories, so that its existence is right only under the most limited conditions. Love goes underground, but springs up in distorted forms and exaggerated tendencies. We have followed this course for different reasons at different times. Neither sex is to blame. Instead our sexual situation is simply another reflection of the state of our consciousness. As a species, presently at least in the Western world, we equate sex and love. We imagiune that sexaul expression is the only one natural to love. Love, in other words, must it seems express itself exclusively through the exploration, in one way or another, of the beloved’s sexual portions.

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This is hardly the only limitation placed upon Love’s expression, however. There are innumerable books written with instructions each proclaiming the said methods to be the proper ones. Certain kinds of orgasm are “the best.” Love’s expression is furthermore permitted only between members of the opposite sex. Generally speaking, these individuals must be more or less of the same age. There are other Taboos, involving racial restrictions, or cultural, social, and economic ones. If this were not enough, large segments of the population believe that sex is wrong to begin with– a spiritual debasement, allowed by God only so that the species can continue.

Since love and sex are equated, obvious conflicts arise. Mother love is the only category that is considered wholesome, and therefore nonsexual under most conditions. A father can feel very guilty about his love for his children, for he has been conditioned to believe that love is expressed only through sex, or else it is unmanly, while sex with one’s children is taboo.

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Creativity rides the tides of love. When love is denied its natural expression, creativity suffers. Your belief lead you to suppose that a natural bisexuality would result in the death of the family, the destruction of morals, rampant sexual crimes, and the loss of sexual identity. I would say , however, that my last sentence, adequately describes our present situation. The acceptance of the species’ natural bisexuality would ultimately help solve not only those problems but many others, including the large instances of violence, and acts of murder. In our terms, however, and in our circumstances, there is not apt to be any easy transition.

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The parent-child relationship has its own unique emotional structure, which survives even those distortions we have placed upon it, and its ancient integrity would not be weakened, but strengthened, if greater stress were laid upon our bisexual nature.

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Children would are far better if the ancient parental qualities were not so forcibly focused upon the mother. This in itself leads to more dependence upon the mother than is healthy, and forms an artificial allegiance between mother and child against the father.

 

 

 

Our beliefs about sex and our experience with it, makes us consider it in a limiting light.

The psyche’s own knowledge, or course, is far more expansive. Alterations of consciousness, or attempts on the part of the individual to explore the inner self, may then easily display glimpses of a kind of sexuality that can appear to be deviant or unnatural.

Even when social scientists or biologists explore human sexuality, they do so from the framework of sexuality as it appears in our world. There are quite natural sexual variations, even involving reproduction, that are not now apparent in human behavior in any culture. These variations appear in our world on only fairly micro-scopic levels, or in the behavior of other species than our own.

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When racial conditions require it, it is quite possible for an individual to both father and mother a child. In such cases, what you would call complete spontaneous sexual reverse or transformation would occur. Such processes are quite possible at microscopic levels, and inherent in the cellular structure. Even in our world, currently speaking, some individuals known as women could father their own children.

Some individuals known as men could give birth to a child fathered by the same person– could. The abilities are there.

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The male-female, female orientation is not nearly as separate as it appears to be in our present experience. It is not nearly as tied to psychological characteristics as we suppose. Nor is it inherently focused in the particular age period in which it now shows itself. Puberty arrives, so to speak, but the time of its arrival varies according to the needs of the species, its conditions and beliefs. We are an individual for life. We operate as a reproducing individual, generally speaking, for only a portions of the time.

During that period, many elements come into play and are meant  to make the process attractive to the individuals involved, and to their ribes, societies, or civilizations. A relatively strong “Sexual” identification is important under those circumstances– but an over-identification with them, before or afterward, can lead to stereotyped behavior, in which the greater needs and abilities of the individual are not allowed fulfillment.

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All of this becomes very complicate because of our value judgements, which oftentimes seem to lack, all natural common sense. We cannot separate biology from our own belief systems. The interplay is too vital. If each act of intercourse were meant to produce a child, we would have overrun the planet before we began.. Sexual activity is therefore also meant as enjoyment, as an expression of pure exuberance. A woman will often feel her most sexually active in the midst of the menstrual period, precisely when conception is least apt to occur. All kinds of taboos against sexual relations have been applied here, particularly in so-called native cultures. In those cultures, such taboos make good sense. Such peoples,building up the human stock, intuitively knew that the population would be increased if relations were restricted to periods when conception was most likely to occur. The blood was an obvious sign that the woman at her period was relatively “barren.” Her abundance was gone. It seemed to their minds that she was indeed “cursed” during that time.

Ego-consciousness– which has its own unique rewards. That psychological orientation will,lead the species to another, equally unique kind of consciousness.

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When the process began, however, the deep power of nature had to be “controlled” so that the growing consciousness could see itself as apart from this natural source. Yet children, so necessary to the species, continued to spring from women’s wombs. Therefore the natural was most flagrant, observable, and undeniable. For that reason the species– and not the male alone– placed so many taboos about female behavior and sexuality. In “subduing” it own female elements, the species tried to gain some psychological distance from the great natural source from which it was, for its own reasons, trying to emerge.

In the world of our present experience, sexual differences are less apparent as we reach old age. Some women display what we think of as masculine characteristics, growing hair about their faces, speaking with heavier voices, or becoming angular; while some men speak with lighter, gentler tomes than ever before, and their faces grow smoother, and the contours of their bodies soften.

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Before there is the same kind of seeming ambiguity. We stress the importance of sexual identification, for it seems to you that a young child must know that it will grow up to be a man or woman, in the most precise of terms– toeing the line in the least particular.

The slightest deviation is looked upon with dismay, so that personal identity and worth are completely tied into identification with femaleness or maleness. Completely different characteristics, abilities, and performances are expected from those in each category. A  male who does not feel himself fully male, therefore, does not trust his identity as a person. A woman doubtful of her complete femininity in the same manner does not trust the integrity of her personhood.

A lesbian or homosexual is on very shifting psychological ground, because the same interests and abilities that they feel most personally theirs are precisely those that mark them as sexual eccentrics.

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These are simple enough examples, but the man who possesses interests considered feminine by our culture, who naturally wants to enter fields of interest considered womanly, experience drastic conflicts between his sense of personhood and identity– and his sexuality as it it culturally defined. The same, of course, applies to women.

Because of our exaggerated focus, we therefore become relatively blind to other aspects of “sexuality.” First of all, sexuality per se does not necessarily lead to intercourse. It can lead to acts that do not produce children. What we think of as lesbian or homosexual activity is quite natural sexual expression, biologically and psychologically. In more “ideal” environments such activity would flourish to some extent, particularly before and after prime reproductive years.

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For those literal-minded , this does mean that such activity would predominate at such times. It does mean that not all sexual activity is meant to end in childbirth– which is a biological impossibility, and would represent planetary catastrophe. So the species is blessed, with many avenues for sexual expression. The strong focus that now predominates does inhibit the formation of certain kinds of friendships that would not necessarily at all result in seuxal activity.

Lesbiansim and homosexuality, as they are currently experienced, also represent exaggerated versions of natural inclinations, even as our epxeirenced version of hetersexuality is exaggerated.

 

There Was Far Less Sexual Specialization, In The Time Of The Caveman And The Cavewoman Than now.

The family was a very cooperative unit. The basis of early society was cooperation, not competition. Familie grouped together. There were children of various ages in such a band all the time. When women were near birth, they performed those chores that could be done in the cave dwellings, or nearby, and also watched other young children; while the women who were not pregnant were off with the males, hunting or gathering food.

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If a mother died, the father took over her responsibilities, the qualities of love and affection being quite as alive in him as in the female. After a woman bore, she nursed the child, taking it with her on food-gathering excursions, or sometimes letting other women in the group nurse the child. Often after childbirth, women immediately joined the hunting expeditions, and the fathers made clothing from animals’ hides at home. This allowed the male to rest after prolonged hunting activity, and  meant that no adult , member of a family became over-exhausted. The work, then interchangeable.

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Children began food gathering and hunting as soon as they were able to– females as well as males– Led by the older children, going farther away as they progressed in strength. Qualities of inventiveness, curiosity, ingenuity, could not be delegated to one sex alone. The species could not have survived such a division.

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We are so used to thinking in terms of mechanics, that it seems to us that uneducated people did not understand the connection between the sexual act of intercourse and childbirth. We are so used to one kind of explanation for childbirth, so familiar with one specific framework, that alternate explanations appear to be the height of nonsense. So it is fashionable to believe that early ,and did not understand the connection between intercourse and birth.

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Even the animals, however, understand without words or language the importance of their sexual behavior. early man was hardly more ignorant. The male knew what he was doing even without textbooks that outlined the entire procedure. The female understood the connection between the child born and the sexual act.

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It is the height of idiocy to imagine that because of the time taken in pregnancy, the female could not understand the child’s origin in intercourse. the body’s knowledge did not need a complicated language. For the matter, we literal interpretation of childbirth is by some standards a highly limited one. In our terms, it is technically correct.

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But a child born to two parents is also an offspring of the earth, its tissues as surely a part of earth as any tree or flower, or burst of ocean spray. A human child, true; but an offspring in which the entire history of the earth is involved– a new creation arising not just from two parents, but from the entire gestalt of nature, from which the parents themselves once emerged; a private yet public affair in which the physical elements of earth become individualized; in which psyche and earth cooperate in a birth that is human, and in other terms, divine.

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Now: Historically speaking, early man in his way understood those connections far better than we do, and used language as he developed it to express first of all this miracle of birth. For he saw that he constantly replenished his kind, and that all other species were replenished in the same manner.

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There was always more land. No matter how fast he ran or how far he traveled, early man could not run out of land, or trees, or forests, or food supplies. If he came to a desert, he still knew that fertile lands were somewhere available, even if it was a matter of finding them. But the world itself seemed to have no end. It was literally a limitless world in a way most difficult for us to understand; for to us, the world has shrunk.

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This unlimited world constantly replenished itself. Children came from women’s wombs. Man was acquainted with death, and many children were stillborn, or were naturally aborted. This also, however, was in the natural order of things, and was done far more easily then than now. All flower seeds do not fall on fertile ground and bring forth other flowers. The seeds that do not grow go [back] into the ground, forming the basis for other life.

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Only those children perfectly attuned to their environment in time and space survived. This does not mean that the consciousness of a child was annihilated, for example, if it was naturally aborted, it did not develop.

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While there was no mating period, still there was a close biological relationship between the species and the earth, so that women naturally conceived when situations of climate, food supplies, and other elements were beneficial.

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Biologically, the species knew ahead of time when droughts would appear, for example, and it automatically altered its rate of conception to compensate. Left alone, animals species do the same thing. In broad terms, early man was struck by the fact that all things seemed to reproduce themselves, and it was this fact that first caught his attention. Later he used what we think of as myths to explain this abundance. Yet those myths contained a kind of knowledge that escapes our literal, specific interpretations of sexual events. Such knowledge resides in the psyche, however. If we have any direct experience with our own psyche, then we will most likely find ourselves encountering some kind of events that will not easily fit with our own ideas about our sexual nature.

 

 

 

The She and The He

Distorted ideas about sexaulity prevent many people from attaining any close connection with the inner experience that continually stirs beneath ordinary consciousness. It is a good idea, then, to look at the psyche and its relationship to sexual identity.

The psyche is not male or female. In our system of beliefs, however, it is often identified as feminine, along with the artistic productions that emerge from its creativity. In that context, the day hours and waking consciousness are thought of as masculine, along with the sun– while the nighttime, the moon, and the dreaming consciousness are considered feminine or passive. In the same manner, aggression is usually understood to be violent assertive action, male-oriented, while female elements are identified in terms of the nurturing principle.

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Physically speaking, we would have no males or females unless first we had individuals. We are each individuals first of all, then. After this, we are individuals of a specific sex, biologically speaking. The particular kind of focus that we have is responsible for the great significance we place upon male and female. Our hand and our foot have different functions. If we wanted to focus upon the differences in their behavior, we could build an entire culture based upon their diverse capabilities, functions and characteristics. Hands and feet are obviously equipment belonging to both sexes, however. Still, on another level the analogy is quite valid

The psyche is male and female, female and male; but when I say this i realize that we put our own definition upon those terms to begin with.

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Biologically, the sexual orientation is the method chosen for continuation of the species. otherwise, however, no specific psychological characteristics of any kind are attached to that biological functioning. In our experience definite physical and psychological differences do exist. Those that do are the result of programming, and are not inherent– even biologically– in the species itself.

The validity of the species in fact was assured because it did not overspecialize in terms of sexuality. There was no fixed mating period, for example. Instead, the species could reproduce freely so that in the event of a catastrophe of any kind, it would not be so tied into rigid patterns that it might result in extinction.

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The challenges and problems of the species were different from those of others. It needed additional safeguards. The more flexible mating pattern was one. with this came a greater diversity in individual characteristics and behavior, so that no individual was bound to a strictly biological role. If that were true, the species never would have been concerned beyond the issues of physical survival, and such is not the case. The species could have survived quite well physically without philosophy, the arts, politics, religion, or even structured language. It could have followed completely different paths, those tied strictly to biological orientation.

There would have been no question of men performing so-called feminine tasks, or of women performing so-called masculine tasks, for there no leeway for that kind of individual action would have existed.

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For the matter, there is far greater leeway in the behavior of animals than we understand, for we interpret animal’s behavior according to our own beliefs. We interpret the past history of our species in the same manner. It seems to us that the female always tended to the offspring, for example, nursing them, that she was forced to remain close to home while the male fought off enemies r hunted for food. The ranging male, therefore, appears to have been much more curious and aggressive. There was instead a different kind of situation. Children do not come in litters. The family of the caveman was a far more “democratic” group that we suppose– men and women working side by side, children learning to hunt with both parents, women stopping to nurse a child along the way, the species standing apart from others because it was not ritualized in sexual behavior.

Except for the fact that males could not bear children, the abilities of the sexes were interchangeable. The male was usually heavier, a handy physical advantage in some areas– but the woman was lighter and could run faster.

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Women were also somewhat lighter because they would hear the additional weight of a child. Even then, of course, there were variances, for many women are larger than smaller men. But the women could hunt as well as the men. If compassion, kindness, and gentleness were feminine characteristics only, then no male could be kind or compassionate because such feelings would not be biologically possible.

If our individuality was programmed by our biological sex, then it would be literally impossible for us to perform any action that was not sexually programmed. A woman cannot father a child, not can a male bear one. Since we are otherwise free to perform other kinds of activity that we think of as sexually oriented, in those areas the orientation is cultural.

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We imagine, however, that the male is aggressive, active, logical-minded, inventive, outwardly oriented, a builder of civilizations. We identify the ego as ,ale. The unconscious therefore seems to be female, and the feminine characteristics are usually given as passive, intuitive, nurturing, creative, uninventive, concerned with preserving the status quo, disliking change. At the same time, we consider the intuitive elements rather frightening, as if they can explode to disrupt known patterns, dash– in unknown ways.

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Males who are creatively gifted find themselves in some dilemma, for their rich, sensed creativity comes into direct conflict with their ideas of virility. Women who possess characteristics that are thought to be masculine have the same problem on the other side.

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In our terms the psyche is a repository of characteristics that operate in union, composed of male and male elements. The human psyche contains such patterns that can be put together in multitudinous ways. We have categorized human abilities so that it seems that we are men or women, or women and men primarily, and persons secondarily. Our personhood exists first, however. Our individuality gives meaning to our sex, and not the other way around.

 

 

The View From Above.

Some time as you walk down a street, pretend that you are seeing the same scene from the sky in an airplane, yourself included. On another occasion, as you sit inside your house imagine that you are outside on the lawn or street. All of these exercises should be followed by a return to the present: We focus our attention outward in the present moments as clearly as possible, letting the sounds and sights of the physical situation come into our attention.

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The exercises, will in fact, result in a clearer picture of the world, for they will facilitate the very motion of our perceptions, allowing us to perceive nuances in the physical situation that before would have escaped our notice. We will be dealing with practical direct experience. It will do us no good if we are simply intellectually aware, but practically ignorant. Therefore the exercises will be important because they will offer us evidence of our own greater perceptive abilities.

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Continue to rely upon known channels of information, but implement these and begin to explore the unrecognized ones also available. What information do we have, for example, presently unknown to ourselves? Try our hand at predicting future events. In the beginning, it does not matter whether or not our predictions are “true.” We will be stretching our consciousness into areas usually unused. Do not put any great stake in your predictions, for it you do you will be very disappointed if they do not work out, and end the entire procedure.

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If we continue, we will indeed discover that we are aware of some future events, when such knowledge is not available in usual terms. If we persist, then over a period of time we will discover that we do very well in certain areas, while in others we may fail miserably. There will be associative patterns that we follow successfully, leading toward “correct” precognitions. We will also discover that the emotions are highly involved in such procedures: We will perceive information that is significant to us for some reason. That significance will act like a magnet, attracting those data to us.

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Now, in the normal course of events we attract experience in the same fashion. We anticipate events. We are aware of them before they happen, whether or not we ever succeed in conscious, predictions. We form our life, however, though the intimate inter-workings of our own conscious goals and beliefs.

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While our future can on occasion be correctly perceived ahead of time by a gifted psychic, the future is too plastic for any kind of systematized framework. Free will is always involved. Yet many people are frightened of remembering dreams because they fear that a dream of disaster will necessarily be followed by such an event. The mobility of consciousness provides far greater freedom. In fact, such a dream can instead be used to circumnavigate such a probability.

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Only if we understand our own freedom in such areas will we allow ourselves to explore alternate states of consciousness, or the environment of dreams. Such exercises are not to be used to supersede the world we know, but to supplement it, to complete it, and to allow us to perceive its true dimensions.

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There is no need to divorce the waking and dreaming states in the particular fashion that currently operates– for they are complementary states, not opposite ones. A good deal of life’s normal dimensions are dependent upon our dream experience. Our entire familiarity with the world of symbols arises directly from the dreaming self.

In certain terms, language itself has its roots in the dreaming condition– and man dreamed [that] he spoke long before language was born.

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He dreamed of flying, and that impetus led to the physical inventions that made mechanical flight possible. I am not speaking symbolically here, but quite literally. The self is not confined to the body. This means that the consciousness has other methods of perceiving information, that even in physical life experience is not confined to what is sensed in usual terms. This remains fine theory, however, unless we allow ourselves enough freedom to experiment with other modes of perception.

Come Awake While Asleep.

Suggest that instead as we falling to asleep, we will come into another kind of wakefulness. Try t imagine that you are awake when you sleep. On other occasions when we go to bed, lie down and settle yourself, but as you fall asleep imagine that you are awakening the next morning. I will not tell you what to look for. The doing of this exercise is important– not the results in usual terms.

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There are different kinds of knowledge; so will this exercise bring us in contact with knowledge in another way. Done over a period of time, they will open up alternate modes of perception, so that we can view our experience from more than one standpoint. This means that our experience will itself change in quality. Sometimes when you are awake, and it is convenient, imagine that your present experience of the moment is a dream, and is highly symbolic. Then try to interpret it as such.

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Who are the people? what do they represent? If that experience were a dream, what would it mean? And into what kind of waking life would you rise in the morning?

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The qualities of consciousness cannot be elucidated. This exercise will bring us in contact with other kinds of knowing, and acquaint us with different feelings of consciousness that are not familiar. Our consciousness itself will then have a different feel as the exercise is done. Certain questions that we may have asked may be answered in such a state, but not in ways that we can anticipate, nor can we necessarily translate the answers into known terms. The different modes of consciousness with which I hope to acquaint you are not alien, however. They are quite native, again, in dream states, and are always present as alternatives beneath usual awareness.

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Certain aspects of Christianity were stressed over others.

That dictum wa based upon the belief in a wicked self that needed to be disciplined and diverted into constructive activity. The belief in such an unsavory self stops many people from any exploration of the inner self– and, therefore, from any direct experience that will give them counter-evidence. If we are afraid of ourselves, if we are afraid of our own memories, we will block our associative processes, fearing for example that they will bring to light matters best forgotten– and usually sexual matters.

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Sexuality is the only strong area of energy with which some people are connected, so it becomes the focus point for all of their beliefs about the self in general. In doing some of these exercises, we might come across images of masturbation, homosexual or lesbian encounters, or simply old sexual fantasies, and immediately backtrack because our beliefs may tell that these are evil.

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We will not remember, or want to remember, our own dreams for the same reason. Many people, therefore, tell themselves that they are very impatient to discover the nature and event of the psyche, and cannot understand why they meet with so little success. At the same time, such beliefs convince them that the self is evil. These beliefs must be weeded out. If we cannot honestly encounter the dimensions of our creaturehood, we surely cannot explore the greater dimensions of the psyche. This blocking of association, however, is a very important element that impedes many people. The psyche’s organizations are broader, and in their way more rational than most of our conscious beliefs about the self.

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Many individuals are afraid that they will be swept away by inner explorations, that insanity will overtake them, when instead the physical stance of the body and personality is firmly rooted in these alternate organizations. There is nothing wrong with the conscious mind. We have simply put a lid on it, allowing it to be only so conscious, and no more. We have said: “Here it is safe to be conscious, and here it is not.

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Many of us believe that it is safe to make a nuclear bomb, but that it is insane to use our dreams as another method of manipulating daily life; or that it is all right to be consciously aware of our viruses, wars, and disasters, but that it is not all right to be consciously aware of other portions of the self that could solve such problems.

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The idea, then, is not to annihilate normal consciousness, but quite literally to expand it by bringing into its focus other levels of reality that is can indeed intrinsically perceive and utilize.

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Some exercises will necessitate variations of normal consciousness.Sometimes we may need to forget physical stimuli, or to amplify them, but nowhere stating that our mode of consciousness is wrong. It is limited, not by nature, but by our own beliefs and practice. We have not carried it far enough.

We experience ourselves in a certain way Topside.

In order to take advantage of information at other levels of awareness, we must learn to experience those other organizational systems with which we are usually unfamiliar.

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Often the seeming meaningless of dreams is the result of our own ignorance of dream symbolism and organizational. For example: We may also misinterpret “revelatory” material because we try to structure it in reference to our ordinary conscious organizations. Many valuable and quite practical insights that could be utilized go astray, therefore. I am going to suggest, then, some simple exercise that will allow us to directly experience the “feel of our being” in s different way.

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First of all, the various kinds of organizations used by the psyche can be compared at one level, at least, with different arts. Music is not better than the visual arts, for example. A sculpture, cannot be compared with a musical note. I am not saying, then, that one mode of organization is better than another. We have simply specialized in one of many  arts of consciousness, and that one can be vastly enriched by knowledge and practice of the others.

First of all, these organization do not deal primarily with time at all, but with the emotions and associative processes. when we understand how our own associations work, the we will be in much better position to interpret our own dreams, for example, and finally to make as art of them.

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There are several approaches to these exercises. The idea will be to experience emotions and events as much as possible outside of time sequences.

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Cellular comprehension deals with probabilities and encompasses future and past, so at that level of activity time as we understand it does not exist. We are not consciously aware of such data, however. The psyche– at the other end of the scale, so to speak– is also free of time. Often, however, our own stream of consciousness leads us to think of events outside of their usual order. We may receive a letter from our Aunt Bessie, for example. In a matter of moments it may trigger us to think of events in out childhood, so that many mental images fly through our mind. We ,might wonder if our aunt will take an anticipated journey to Europe next year, and that thought might give birth to images of an imagined future. All of these thoughts and images will be colored by the emotions that are connected to the letter, and to all of the events with which we and or sunt have been involved.

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I. The next time you find yourself in the middle of a like experience, with associations flowing freely, then become more area of what you’re doing. Try to sense the mobility involved. You will see that the events will not necessarily be structured according to usual time, but according to emotional content.

Thoughts of your own next birthday, for instance, may instantly lead you t think of past ones, or a series of birthday pictures may come to mind of your own twelfth birthday, your third, your seventh, in an order uniquely your own. That order will be determined by emotional associations– he same kind followed by the dreaming self.

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What did you wear to work three days ago? What did you have for breakfast a week ago? Who sat next to you in kindergarten? What frightened you last? Are you afraid of sleep? Did your parents beat you? What did you do just after lunch yesterday? What color shoes did you wear three days ago? You remember only significant event or details. Your emotions trigger your memories, and they organize your associations. Your emotions are generated through your beliefs. They attach themselves so that certain beliefs and emotions seem almost synonymous.

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II. The next time an opportunity arises, and you recognize the presence of a fairly strong emotion in yourself, then let your association’s flow. Events and images will spring to mind in an out-of-time context. Some such remembered events will make sense to you. You will clearly see the connection between the emotion and event, but others will not be so obvious. Experience the events as clearly as you can. When you are finished, purposefully alter the sequence. Remember an event, and then follow it with the memory of one that actually came earlier. Pretend that the future one came before the past one.

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III. Now for another exercise. Imagine a very large painting, in which the most important events of your life are clearly depicted. First of all, see them as a series of scenes, arranged in small squares, to be viewed as you would, say, a comic-book page. The events must be of significance to you. If school graduation meant nothing, for example, do not paint it in. Have the pictures begin at the upper left-hand corner, ending finally at the lower right-hand corner. Then completely switch the sequence, so that the earliest events are at the lower right-hand corner.

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When you have done this, ask yourself which scene evokes the strongest emotional response. Tell your self that it will become larger and larger, then mentally watch its size change. Certain dynamics are involved here, so that such a scene will also attract elements from other scenes. Allow those other scenes to break up, then. The main picture will attract elements from all of the others, until you end up with an entirely different picture– one made up of many of the smaller scenes, but united in an entirely new fashion. You must do this exercise, whoever, for simply reading about it will not give you the experience that comes from the actual exercise. Do it many times.

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IV. Now: Consciously construct a dream. Tell yourself you are going to do so, and begin with the first thought or image that comes to mind. When you are finished with your daydream, then use free association to interpret it to yourself.

Some of us will meet with some resistance in these exercises. We will enjoy reading about them, but we will find all kind of excuses that prevent us from trying them ourselves. If we are honest, many of us will sense a reluctance, for certain qualities of consciousness are brought into play that run counter our usual conscious experience.

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You might feel as if you are crossing your wires, so to speak, or stretching vaguely sensed psychic muscles. The purpose is no so much the perfect execution of such exercises as it is to involve us in a different mode of experience and of awareness that comes into being as we perform in the ways suggested. We have been taught not to mix, say, waking and dreaming conditions, not to daydream. We have been taught to focus all our attention clearly, ambitiously, energetically in a particular way– so daydreaming, or mixing and matching modes of consciousness, appears passive in a derogatory fashion, or nonactive, or idle. “The devil finds work for idle hands”– an old Christian dictum.