Category Archives: Dreams

Inborn Cooperation

The picture of man, woman, animals, and nature depicted in movies, is the only possible portrayal of reality that could be logically shown, considering the beliefs upon which the premise rests.

The environment, man, woman and the animals are all characterized as ferocious, hostile to each other, each one determined to attain survival at the expense of the other. Man and woman could not have existed under the conditions fostered in most movies — nor for that matter could any of the animals. Despite any other theories to the contrary, the world, all of its physical aspects, and all of its creatures depends upon an inborn cooperation. The species do not compete with each other over a given territory, no matter how frequently that appears to be the case.

Science has promoted the idea that hostility is a constant attribute of nature and all of its parts, while it sees the cooperating characteristics of nature as rather infrequent or extraordinary — but certainly outside of the norm.

Even biologically on the most microscopic of levels, there is a vast inbred network of cooperating activity, and these unite the animals and mineral kingdoms with all the other aspects of earthly existence. Each organism has a purpose, and it is to fulfill its own capabilities in such a way that it benefits all other organisms.

Each organism is therefore helped in its development by each and every other organism, and the smooth operation of one contributes to the integrity of all. Men and women did not begin hunting animals until certain groups of animals needed a way to control their own population. As Ihave said before in previous blogs, men, women and animals learned from each other. They were immediate allies, not enemies.

Men and women also domesticated animals almost from the very first, so that men, women and animals both did each other a service — they worked together. The stability of planetary life depended above all upon this basic cooperation, in which all species pooled together.

Man’s and woman’s brain was always the size that it is now, and the animals existed in the forms by which we know them today. No animal — or virus — is truly extinct. All exist in an inner webwork, and are held in the memory of an overall earthly knowledge — one that is biological, so that each smallest microbe has within it the imprinted biological messages that form each and every other microbe. The existence of one presupposes that existence of all, and the existence of all is inherent in the existence of one.

In those early days men and women did live to ages that would amaze today — many living to be several hundred years old.This was indeed due to the fact that their knowledge was desperately needed, and their experience. They were held in veneration, and they cast their knowledge into songs and stories that were memorized throughout the years.

Beside this, however, their energy was utilized in a different fashion than ours is. They alternated between the waking and dream states, and while asleep they did not age as quickly. Their bodily processes slowed. Although this was true, their dreaming mental processes did not slow down. There was a much greater communication in the dream state, so that some lessons were taught during dreams, while others were taught in the waking condition.

 

There was a greater and greater body of knowledge to be transmitted as physical existence continued, for they did not transmit private knowledge only, but the entire body of knowledge that belonged to the group or tribe as a whole.

Now: our dreams represent the larger rooms of beliefs into which we are emerging. The many people, and connecting rooms, represent the new structure of vaster beliefs that are all interconnected while we are still, however, concentrating upon the private creative self, and from that viewpoint viewing the world — hence our private corner in which we paint, as from that corner of private creativity we view the large interacting structure of new beliefs.

The Bible is a conglomeration of parables and stories, intermixed with some unclear memories of much earlier times .The bible that we recognize — or that is recognized — in not the first however, but was compiled from several earlier ones as man and woman tried to look back, so to speak, and recount his and her past and predict his and her future.

Such bibles existed, not written down but carried orally, as mentioned some time ago, by the Speakers. It was only much later that this information was written down, and by then, of course, much had been forgotten. This is apart from the fact of tampering, or downright misinformation as various factions used the material for their own ends.

The paternal feelings of our dreams, allow us to expand our experience while in the dream state. This also presents us with an example of the ways in which early man and woman expanded his and her own knowledge and experience in the dream state. In the same way, as mentioned in a previous blog, man and woman also had dream images of actual geographical locations to which he or she had not physically traveled.

The Body Consciousness

The body consciousness, on its own, is filled with exuberance, vitality, and creativity.

Each most microscopic portion of the body is conscious, strives toward its own goals of development, and is in communication with all other parts of the body. The body consciousness is indeed independent. To a large degree its own defense mechanisms protect it from the mind’s negative beliefs — at least to a large extent. As I have mentioned before in past blogs, almost all persons pass from so-called disease state back into healthy states without ever being aware of the alterations. In those cases the body consciousness operates unimpeded by negative expectations or concepts.

When those negative considerations are multiplied, however, when they harden, so to speak, then they do indeed begin to diminish the body’s own natural capacity to heal itself, and to maintain that overall, priceless organization that should maintain it in a condition of excellent strength and vitality.

There are also occasions when the body consciousness itself rises up in spite of a person’s fears and doubts, and throws aside a condition of illness in a kind of sudden victory. Even then, however, the person involved has already begun to question such negative beliefs. The individual may not know how to cast them off, even though he or she desires to do so. It is in those instances that the body consciousness arises and throws off its shackles.

With free will, however, it is not possible for the body consciousness to be given full and clear dominion, for that would deny large areas of choices, and cut off facets of learning. The main direction and portent, however, of the body consciousness on its own is always toward health, expression, and fulfillment.

The molecules, and even the smaller aspects of the body act and react, communicate, cooperate with each other, and share each other’s knowledge, so that on particle of the body knows what is happening in all the other parts. Thus, the amazing organization usually works in a smooth, natural fashion. Many body events that we think of in our society as negative –certain viruses, for example — are instead meant as self-corrective devices, even as fever actually promotes health rather than impedes it.

The main characteristic of bodily consciousness is its spontaneity. This allows it to work at an incredibly swift rate that could not be handled by the topmost conscious portions of the mind. Its operation is due to an almost instantaneous kind of consciousness, in which what is known, with no distance between, say, the knower and the known.

The act of seeing, and all of the body’s senses, are dependent upon this inner spontaneity.

Our “negative” dreams express left-over doubts and fears, and hold the concept that the poorest rather than the best outcome of any event will happen.

The Species Multitudinous Abilities

My human skill is as ancient as man and woman is, and indeed all of our arts, sciences, and cultural achievements are the offshoots of spontaneous mental and biological processes.

I choose my words quite carefully at times, because I realize the various interpretations that can be placed upon them. Perhaps the following explanation will express more clearly what I mean.

In the first place, as often mentioned lately, the reasoning mind is spontaneously fired. The species contains within itself all of the necessary spontaneous attributes that are necessary to form a civilization, for example. All of our reasoned activities — our governments, societies, arts, religions and sciences — are the physical realization, of course, of inner capacities, capacities that are inherent in man’s and woman’s structure. Take our theaters’ movie picture dramas. These are the materialization in our time of man’s and woman’s natural ability — a characteristic highly important in the behavior of the species.

Early man and woman, for example, spontaneously played at acting out the part of other animals. He and she took part of a tree, a brook, a rock. Acting became a teaching method — a way of passing on information. Man and woman always possessed all of the knowledge he or she needed. The task was to make it physically available.

People translate inner knowledge in many ways — through acting it out, through singing or dancing, through drawing images on cave walls. It was the intellect’s job to put such information to practical use, and thus the intuitions and the intellect worked hand in hand. Man and woman dealt then with spontaneous knowing in a more direct fashion.

It is very difficult to try to explain the various shadings of psychology that were involved. Early man and woman did act in a more spontaneous manner, more automatically, in our terms, but not mindlessly. If we remember the early blogs, then this information should fall into place, for consciousness emerged from the inside outward. Animals enjoy drama, and in their fashions they playact.

It was to man and woman to translate his and her inner information with a freehand. He or she is able to form many different kinds of cultures, for example. He or she puts his or her sciences and religions, his and her languages, together in multitudinous ways, but there must always be a translation of inner information outward to the world of sense, There still is. Man’s and woman’s capacities have not dimmed in the regard. Thinking, for example, is as automatic as ever. It is simply that our culture puts the various elements together in ways that stress the qualities of what we refer to as rational thinking.

When the species needs certain abilities, they rise to the fore, as in my case now. When we are painting pictures we are also translating inner knowledge. Early artists drew pictures to share the images they saw in their dreams. In a fashion they practiced dreaming in their sleep, and thus learned also to think in terms of the measurement of physical images, and to move objects around in their minds before they did so physically.

Poetry was an art and a science. It conveyed quite necessary information about man and woman and the universe. The same can be said of many cave drawings. What we had — what we still have, though we are not nearly as aware of it — was an excellent give-and-take between the inner and outer senses. Through chanting, dancing, playacting, painting, story-telling, man and woman spontaneously translated inner sense data into physical actualization. The physical senses only present us with clues as to our own sensitivities.

I translate what I feel without being consciously aware of receiving the material in usual terms, or of translating it. It has to be broken down, particularly to a time frame, and then into concepts that can take advantage of the world view that is held in our culture. Everything must be slanted to fit the viewpoint of creatures who believe most firmly in the superiority of matter over mind — who are immersed in a particular biological framework.

I cannot ignore those belief structures — or what I say would literally be incomprehensible. All of this is automatically  taken care of.

The species has multitudinous abilities, each necessary, each adding to the entire fulfillment and attributes of our people. Some individuals choose to specialize, following specific lines of abilities throughout many existences — accommodating these, however, to the times in which they are born. Both my wife and I have been speakers in that regard. The methods many change. We may “speak” through art or music, through trance activities, but we will specialize in the use of the inner senses, and in translating the inner knowledge of the species, bringing it to whatever level of ordinary consciousness that is considered the official one.

I know what sound is, my wife knows, what we consider sound is only one of sounds many spectrums. Beside translating inner images into paintings, for example, we may unknowingly be translating sensually invisible sounds into images. In a way quite impossible to describe, it would be true to say that my blogs actually translate multidimensional images into words. We have no words for the kinds of images I am speaking of, for they are not objects, nor pictures of objects, nor images of images, but instead the inner dimensions, each separate and glowing, but connected, prisms of knowledge, that have within themselves more reality than we can presently begin to imagine.

To a certain extent, I must travel from those mental realities into our comprehension, wrest myself free in order to form an ever-changing, ever-moving, ever-on-the-move entity that can blog here and be there mentally at the same time. So I am distant and close at once. That distance from my readers also represents the reaches, however, of the human psyche, and the vast corridors of psychological activity from which it is formed, and from which our world emerges.

For the worlds are so composed that each one is a part of each other one, and there is no disconnecting. There is no place or space, psychological, psychic, where those worlds exist apart from each other, so we cannot say that one is more highly evolved than another.

There are as many frontiers as there ever were, and there is no catastrophe that will annihilate consciousness, or put an end to earthly life. When we think in terms of earth’s destruction, or the ending of the world, we are thinking of course of a continuum of time, and of beginnings and endings. From our viewpoint in space and time, it seems that planets have come and gone, stars collapsed, and when we look outward into space, it appears that we look backward into time. There are great pulsations, however, in existence — pulsations that have nothing to do with time as we understand it, but with intensities.

In the deepest of terms, the world always was and always will be. It changes its patterns of activity, it comes and goes, but it is always itself in its comings and goings. To me, that is exceedingly simple — but as far as our concepts are concerned, it can seem to imply irreconcilable complications.

A small note to my blog readers– again — trust the great power of the universe that forms our own image, trust spontaneity, and the body’s natural urges toward relaxation, motion, and creativity, as these show themselves in their own rhythms.

 

 

Relaxation and Effortlessness

It is true, of course, that before the time of modern psychology man and woman had a concept of himself and herself that dealt with conscious exterior aspects only, although it has been written that until that time man and woman thought of themselves as a kind of flat-surfaced self-minus, for example, subconscious or unconscious complexity.

Instead, previous to psychology’s entrance, before psychology mapped the acceptable or forbidden, the dangerous or safe compartments of the self, man and woman used the word “soul” to  include his or her own entire complexity. The word was large enough to contain man’s and woman’s experience. It was large enough to provide room for conventional and unconventional, bizarre and ordinary states of mind and experience. It was roomy enough to hold images of reality that were physically perceived or psychologically perceived.

Now the church finally placed all of the condemnation of its religious laws against certain psychological and mystical experiences — not because it did not consider them realities, of course, but precisely because it recognized too well the disruptive influence that, say, revelationary experience could have upon a world order that was based upon a uniform dogma.

“Witches” were not considered insane, for example, or deranged, for their psychological beliefs fit in only too well with those of the general populace. They were considered evil instead. The vast range of psychological expression, however, had some kind of framework to contain it. The saint and the sinner each had access to great depths of possible heroism or despair. Psychological reality, for all of the religious dangers placed upon it, was anything but a flat-surfaced experience. It was in fact because the church so believe in the great range of psychological activity possible that it was so dogmatic and tireless in trying to maintain order.

Unfortunately, with the development of scientific era, a development occurred that need not have happened. As I have mentioned before, science’s determination to be objective almost immediately brought about a certain artificial shrinking of psychological reality. What could not be proven in laboratory was presumed not to exist at all.

Anyone who experienced “something that could not exist” was therefore to some extent or another deluded or deranged. There is no doubt that the accepted dimensions of psychological reality began to shrink precisely at the time that modern psychology began. Modern psychology was an attempt to make man and woman conform to the new scientific world view.

It was an attempt to fit man within the picture of evolution, and to manufacture a creature whose very existence was somehow pitted against itself. Evolutionary man and woman, with Darwinian roots, could not be a creature with a soul. It had to have hidden in its psychological roots the bloody remnants of the struggle for survival that now cast the soul in a position of stress, caught as it was between its heavenly source and original sin — but there was a sense of psychological mobility involved, one that saw continued existence after death.

The new psychology shut off mobility after death, while giving each individual an unsavory primitive past heritage — a heritage genetically carried, that led finally only to the grave. Psychological activity was scaled down in between life and death, then, even while the possibility of any after-death experience was considered the most unreasonable and unintellectual of speculations.

Any man or woman might rise in our democracy from a poor peasant’s son to be the President. Outcasts might become the socially prominent. The unlettered might become highly educated. The idea of achieving greatness, however, was considered highly suspect. The self was kept in bounds. Great passion, or desire or intent — or genius — did not fit the picture.

Now some peoples would not fit into that mold. They would take what they could from our technology, but in conscious and spontaneous ways they retaliated — and still do — by exaggerating all of those human tendencies that our society has held down so well. If we can have reason without faith, then indeed, for example, we will see that there can be faith without reason. When human experience becomes shrunken in such a fashion — compressed — then in a fashion it also explodes at both ends, one might say.

We have atrocious acts committed, along with great heroisms, but each are explosive, representing sudden releases of withheld energies that have in other ways been forbidden, and so man’s and woman’s mass psyche expresses itself sometimes like explosive fireworks, simply because the release of pressure is necessary.

Even our poor misguided moral/religious organization is saying in it’s fashion to the scientifically-oriented society: “How is faith not real, then? We’ll change your laws with it. We”ll turn it into power — political power. What will you say then? We have been laughed at for so long. We will see who laughs now.”

Fanaticism abounds, of course, because the human tendencies and experiences that have been denied by the mainline society erupt with explosive force, where the tendencies themselves must be accepted as characteristics of human experience. Iran is an example for the world, in explosive capsule form, complete with historical background and a modern political one. Modern psychology does not have a concept of the self to begin to explain such realities.

Now, in the world we early formed our own beliefs and strategies. In midlife we are presented with a recognized overall vitality of materials. This is mean to reorient our attitudes. Some don’t realize, that we are not merely being presented with an alternate view of reality, but with the closet approximation we could get of what reality is, and how it worked, and what it meant.

I have been very gentle in my treatment of our mores and institutions — for I do not want to be against our world, but for a more fulfilling one. In future blogs I will be discussing how our ideas can be applied by the individual in terms of value fulfillment, so that individuals can begin to reclaim those dimensions of experience that are indeed our right heritage.

For my blog readers, I want them to remember the idea of effortlessness, because with the best of intentions some have been trying too hard. I want them to remember that relaxation is one of creativity’s greatest champions — not its enemy. He or she is naturally gifted with the quickness of body and mind. Remind oneself that it is safe to express his or her natural rhythms, to remember the natural person. Our most vital inspirations are effortlessly ours. I want us to see how many of our beliefs are the result of the old framework, for in that way we will find ourselves releasing ourselves ore and more, so the our own strengths come to our support.

 

Desire as Action

To the world of the intellect, a glass door must be considered solid, as it is in the world of physical senses. In other quite as factual terms, indeed in the larger frameworks of facts, the door of course is not solid at all, as no objects are. Obviously that is known to science.

Science delegates the world of nature as the realm of exterior natural events. Its view of nature is therefore mechanistic. The natural self, however, like the rest of nature, possesses a rich dimension of inside psychological depth, that science, because of its own definitions, cannot perceive. Telepathy and clairvoyance, for example, are a part of natural effects, but they belong to a nature so much more expansive than science’s definitions that they have been made to appear as highly unnatural eccentricities of behavior rather than as natural components of consciousness.

It is also for that reason that they seem to fall outside of the realm of the s-a-n-e. Such characteristics are, however, basic properties of the natural person. they do not appear very well under the auspices of the scientific method, because the scientific method is itself programmed to perceive only information that fits into its preconceived patterns. Such abilities appear to be unpredictable, discontinuous, only because we are so relatively unaware of what is actually quite constant psychological behavior. That is, such abilities operate so smoothly, so continuously, and with such ease that we become aware of them only under certain conditions. We are aware of what seem to be isolated hints of odd characteristics.

The intellect is basically able to handle many kinds of information, and information systems. It is far more flexible that we presently allow it to be. It can handle several main world views at once, realizing that they are each methods of perceiving and approaching reality. To some degree historically speaking, that sort of situation operated in the past when — comparatively speaking, now — people realized that there was indeed an inner world of complexity and richness that could be approached in certain fashions, one that existed alongside with the physical world, so that the two intersected. Certain approaches worked in one area, and others worked in the inner reality.

The intellect could handle both approaches, operating with separate assumptions. There were separate assumptions that applied to different realities. I do not mean to idealize those times. In so-called modern ages, however, the intellect has been stripped down, so to speak. Science perceived the spectacular complexity of exterior reality, but turned its sights completely away from any recognition — any at all — until regarded subjectivity itself as a mere throw-away product, accidentally formed by a mindless matter.

All of this applies to our situation, for I want you to thoroughly understand, intellectually and emotionally, the errors of current thought, so that we can see that our material is indeed providing us not only with “creative material,” but with a more factual presentation of the framework in which we have our existence.

In modern times, then, the intellect was finally left with only one acceptable world view, with one set of assumptions, with only one main approach to reality and experience. The acceptable assumptions to a large extent ran directly contradictory to built-in biological, spiritual, and psychological assumptions that are a part of man’s and woman’s heritage. The intellect does try to order experience, to make sense out of perception. When it is enriched by having in its possession several world views, then it does an excellent job of merging those into meaningful patterns, of sorting information and sending it to the proper places, so to speak.

It understands, for example, that clairvoyant material is a part of the personality’s overall characteristics, so it is not afraid of perceiving it — and it is able to separate such information confusion from present physical sense perception. Orderliness, then, is one of its main characteristics. When it is given only one world view, and only one group of assumptions, its orderly nature causes it to throw out all information that does not fit. It is almost forced to make an orderly picture, say like a jigsaw puzzle picture, while being denied half of the pieces.

The intellect is not to blame. It does the best it can under those conditions.

Now in our dreams, we are quite clearly seeing the threshold between physical reality and the magical dimension in which that physical reality has its source. We are being shown — or showing ourselves — the difference in the rules or assumptions between the two. The dog’s desire for food led him to walk magically through the door, for the desires of the natural creature are satisfied with an ease that has nothing to do with our ideas of work. What I am getting at is the introduction of the concepts of a different kind of work — very valuable, vital work that is performed at another level and in a different fashion.

A prime example, of course, is the “work” done to keep each and every creature alive and breathing, the “work” done to keep the planets in their places, the “work” being done so that one evolutionist can meditate over his or her theories.

Now in our dreams we get the feeling of that kind of work, or action. It is the given power of the world, the given power of nature. It is the directed force of value fulfillment. In other terms it is of course the energy of All That Is. The trouble is that the rational view of life has separated man and woman from a sense of his or her own power source. When he or she have a problem, the rational approach to its solution seems the only answer, and often, of course, it is no answer at all.

I want to make sure that I am right. I try to go ahead and not go ahead at the same time. I try to be daring and cautious, brave and safe. This applies to some extent to each of us, of course, precisely because we are gifted strongly both intellectually and intuitively. We try rationalize our creativity, to some extent. The rational line of thought finds creativity highly disruptive, so in those terms as highly gifted creative people, we would have encountered some difficulties in any case.

It is time that we regarded such difficulties instead as challenges that are a part of a creative adventure that we have ourselves chosen. We chose the adventure because it is the kind best suited to our own individual value fulfillment. In reconciling the many concepts and contradictions for ourselves, we also lead the way for many others. It would, again, help considerably if we thought of our work more as an adventure, an exciting creative adventure, than of work in our old terms.

This will allow us to include the feeling of inner, magical “work” in our calculations. It would also begin to give us a feeling for the magical support that upholds us, and our lives — the support that we can count upon, and that can bring about the solution to our physical difficulties. Here, the vital word is ease of effortlessness. If we want to feed a dog in the physical world — and he or she is on the other side of the door — we must open it. In the inner world we or the dog can walk through the door without effort, because desire is action. Desire is action.

In the inner world, our desires bring about their own fulfillment, effortlessly. That inner world, and the exterior one, intersect and interweave. They only appear separate. In the physical world, time may have to elapse, or whatever. Conditions may have to change, or whatever, but the desire will bring about the proper results. The feeling of effortlessness is what is important. It is quite proper for our intellect to understand this, and to say, simply now, ” That is not my realm. I will leave the solution to that problem where it belongs. We will use the magical approach here.”

Of course, an entire reorientation is instead implied, and that entire reorientation will effortlessly bring about a new relationship in our bodies and our lives, and with the adventure we embark upon. We will simply automatically get better, because the framework will allow us to do so.

Within our time scheme each physically-endowed consciousness, whatever its form or size or complexity, inherently seeks to fulfill its own highest potential — not only for itself, but for the benefit of each other such consciousness in our reality. There is no drifting through life, then, but a built-in search for the fulfillment of values, whatever possible successes, conflicts, or failures may be involved, and no matter how modest or great or complex any of those qualities may be. The ecstasy and love of being always operate to ensure the quality and growth of life’s existence through value fulfillment.

 

All Other Species Preserve Nature, While Man and Woman Has a Propensity for Destroying It

I have myself heard it said that other creatures behave with a natural grace, save man and woman. I have myself heard it said that all of nature is content unto itself save man and woman, who is filled with discontent. Such thoughts follow “naturally” the dictums of so-called rational thought. When we think such thoughts, we think of them at the most strained level of intellectual speculation — that is, the thoughts seem self-evident to the intellect that is forced to operate by itself, relatively speaking, divorced from the self’s other faculties. It then does indeed seem that man and woman is somehow apart from nature — or worse, an ungrateful blight, almost a parasite, upon the face of the planet.

That view itself is a symptom of the intellect’s difficulty. In the position in which our culture places the intellect, it does see itself quite alone, separated both from other portions of the personalities, from other creatures, and from nature itself. Therefore science, for example, says that creatures — except for man and woman — operate by blind instinct, and that term is meant to explain all of the complicated behavior of the other species. Therefore the gulf between man and woman and animals, the intellect and nature, seems to deepen.

In those terms, it is quite as truthful to say that man’s and woman’s intellect is also instinctive. He or she begins thinking at once. He and she cannot help but use his or her intellect. The intellect, again, operates magically, spontaneously, automatically. It’s most keen reasoning processes rise as a result of that natural magical action.

The intellect has been taught to divorce itself from its source. It realizes in that regard a sense of powerlessness, for to some extent it is philosophically cut off from its own source of power. When it looks, therefore, at world of political events, the problems seem insoluble. Man and woman makes decisions that may seem quite wrong to the intellect because of its belief systems, and because it is so cut off from other sources of information. A goodly number of those mistaken decisions, or “poor moves,” often represent self-corrective actions, decisions taken on knowledge not consciously perceived, but this escapes our consciousness.

In the same way, some private-life decisions or events may appear disadvantageous to the intellect for the same reasons, while instead they are also self-corrective measures that we are not able to perceive because of our beliefs. The rational approach, as it is now used, carries a basic assumption that anything that is wrong will get worse. That belief of course is highly detrimental because it runs against the basic principles of life. Were this the case in our terms of history, the world would never have lasted a century. It is interesting to note that even before medical science, there were a goodly number of healthy populations. No disease rubbed out the entire species.

When we believe that the worst will happen we must always be on guard. In our culture people use the term “intellect” almost like a weapon to protect themselves against impending disaster. They must be alert for dangers of all kinds. They begin to collect evidence of danger so that any other kind of orientation to life seems foolhardy, and to be a realist means in that framework to look out for the worst.

First of all, if we realize that the intellect itself is a part of nature, a part of the natural person, a part of magical processes, then we need not overstrain it, force it to feel isolated, or put it in a position in which paranoid tendencies develop. It is itself supported, as our intuitions are, by life’s magical processes. It is supported by the greater energy that gave us and the world birth. That power is working in the world, and in the world of politics, as it is in the working of nature, since we make that distinction.

When we follow that so-called rational approach, however, we are bound to feel threatened, divorced from our body. Our thoughts and our body seem separate. Divisions seem to appear between the mental and the physical, where again each are supported by those magical processes. That rational approach goes against what I can only call life’s directives and life’s natural rhythms. It is contradictory to biological integrity, and again, it does not make sense.

That rational approach is, of course, connected now with scientific ideas mentioned earlier: life surrounded by chaos, the struggle for survival, and so forth. I do not mean to put down the intellect. It is highly important, but it is, if you will forgive me, as natural as a cat’s whiskers. It is not some adjunct to nature, but a part it.

The magical approach takes is for granted, in the simplest terms, that the life of any individual will fulfill itself, will develop and mature, that the environment and the individual are uniquely suited and work together. This sounds very simple. In verbal terms, however, those are the beliefs of each cell. They are imprinted in each chromosome, in each atom. they provide a built-in faith that pervades each living creature, each snail, each hair on our head. Those ingrained beliefs are, of course, biologically pertinent, providing the impetus of all growth and development.

Each cell believes in a better tomorrow. I am, I admit, personifying our cell here, but the statement has a firm truth. Furthermore, each cell contains within itself a belief and an understanding of its own inevitability. It knows it lives beyond its death, in other words.

The idea of heaven, for all of its distortions, has operated as a theoretical framework, assuring the intellect of its survival. Science has believed to the contrary in the utter annihilation of the intellect after death, and since man and woman had by then placed all of his or her identification with the intellect, this was a shattering blow to it. It denied man and woman a necessary biological imperative.

All of these reasons lie beneath men’s and women’s mass problems, and apply in each life.  I feel I have never learned to use the power of reason, and instead trust every stray thought that comes into my head. So to doubt myself is protective.

I also feel that the questioning power of the intellect is not just one of its functions –which it is — but is primary purpose, which it is not. In our terms the intellect’s primary function is to make clear deductions and distinctions involving the personality’s relationship with the world. Our society, however, has indeed considered the rational approach to be the masculine-favored one — so I have an additional reason in that regard to be such a proponent of the rational approach. All of the beliefs connected with the sex were of course erroneous, but they are part and parcel of the “rational” framework itself.

It is certainly too simple to say what I am going to say, yet it is almost as if we would be better off turning the entire rational approach upside down, taking it for granted that all of its assumptions were false, for they are indeed more false than true. Again, the result of highly spontaneous processes of which it itself knows nothing, and the intuitions that are considered so undisciplined and unreasonable are based upon calculations far more spectacular than those of which the conscious mind can conceive. The intellect could not follow them, so the distinctions are not basic: They are the result of beliefs and habitual usage. Therefore, of course, I speak of them separately, as we think of them.

The magical approach takes it for granted that the human being is a united creature, fulfilling purposes in nature even as the animals do, whether or not those purposes are understood. The magical approach takes it for granted that each individual has a future, a fulfilling one, even though death may be tomorrow. The magical approach takes it for granted that the means for development are within each individual, and that fulfillment will happen naturally. Overall, that approach operates in our world. If it did not, there would be no world. If the worst was bound to happen, as the scientists certainly think, even evolution, in their terms, would have been impossible, of course.

You needed this background, for I want to build up the atmosphere in which this magical approach can be comprehended. Then specific material can be utilized.

In our dreams we are, of course, in the process of forming new ideas about the nature of the magical self and also in our way working that idea out through imagery. The dreams are above all an example of “work” being done at other levels of awareness.

All of these experiences are indications of the exquisite kind of reasoning that goes on at the levels of awareness that are usually considered unreasonable. That kind of material enriches the intellect and reassures it.

Certain portions of the personality or psyche must very shrewdly and carefully construct dreams in advance, so that when the dreams are played back they render just the right message to the parts of the psyche that need it. I’m not being contradictory her when I write that the dream is a spontaneous production, also.
Continue reading All Other Species Preserve Nature, While Man and Woman Has a Propensity for Destroying It

Normal Dreams

I believe that normal dreams are the outside shell of deeper inside experience. The interior reality is clothed in dream images as, when we are awake, it is clothed in physical ones. Dream objects and physical objects alike are symbols by which we perceive — and distort — an inner reality that we do not seem able to experience directly. In certain states of consciousness, particularly in projections from the dream state, we achieve a peculiar poise of alertness. This lets us briefly examine the nature of our consciousness by allowing us to view its products — the events and experiences that it creates when released from usual physical focus.

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Consciousness forms its own reality, physical and otherwise. I think there is a “mass” dream experience, however, as there is a collectively perceived physical life and definite interior conditions within which dream life happens. Only inner experimentation will let us discover this interior landscape. Perhaps one day we will move freely within it, alert, conscious and far wiser than we are now.

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It is a dimension native to consciousness, I believe, at whatever stage of being, physical or nonphysical. We have our primary existence in it after death and spend a good deal of physical time wandering through it, unknowingly, in sleep. Clues as to our creativity and the nature of our existence can be found there and from it emerges the organizational qualities of normal consciousness as we know it.

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I do not believe that there are any more dangers facing us in the interior universe than there are in the physical one. We should explore each world with common sense and courage. The interior universe is the source of the exterior one, however, and traveling through it we will encounter our own hopes, fears and beliefs in their ever-changing form.

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And so the exterior emerges from the interior one even as this physical blog materialized from the inner reality of inspiration, creativity and dreams.

 

Basic Reality in The Dream, Hallucination and Objects

We will sometimes automatically translate this reality into physical terms. such images will be hallucinatory, but it may take awhile for us to distinguish their true nature. It must be understood, however, that all physical objects are hallucinatory. They may be called mass hallucination.

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There is constant translation of inner reality into objects in the waking state and a constant translation of ideas into pseudo-objects in the dream state. Within a certain range of dream reality, ideas and thoughts can be translated into pseudo-objects and transported. This is what happens when we adopt a pseudo-form in projection, though I am simplifying this considerably.

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When we travel beyond a certain range of intensities, even pseudo-objects must vanish. They exist in a cluster about, and connected to, our own system. The lack of these, obviously, means that we have gone beyond our own camouflage system. It it were possible, we would then travel through a range of intensities in which no camouflage of the next system. This would or would not encounter the heart of the camouflage area. The completely uncamouflaged areas at the outer edges of the various systems should remind us of the undifferentiated areas between various life cycles in the subconscious. This is no coincidence.

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As a rule, we see, there is little communication within the uncamouflaged areas. They act as boundaries, even while they represent the basic stuff of which all camouflage is composed. (Without the camouflage, we would perceive nothing with the physical senses.)

The sentence is really meaningless, however, because the physical senses are themselves camouflage. There would be nothing to translate. It is only the inner senses that will allow us to perceive under these circumstances. Theoretically, if we can bridge the gap between our system and another.

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Once more: The undifferentiated layers are composed of the vitality that forms the camouflage of all systems. Such an area is not really a thing in itself, but a portion of vitality that contains no camouflage, and is therefore unrecognizable to those within any given system. We are in touch with infinity in such areas, since it is only camouflage that gives us the conception of time.

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Now, during some projections, we may be aware of nothing as far as surroundings are concerned. There will only be the mobility of our own consciousness. If this occurs, we will be traveling through such an uncamouflaged area. We could then expect to encounter next a more differentiated environment, that seems to become clearer as we progress toward the heart of another system.

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The completely uncamouflaged layer would be rather bewildering. We might automatically be tempered to project images into it. They would not take, so to speak, but would appear and disappear with great rapidity. This is a silent area. thoughts would not be perceived here, as a rule, for the symbols for them would not be understood.

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If a certain intensity is reached, however — a peak of intensity — then we would perceive the spacious present as it exists within our native system. We could, from this peak, look into other systems, but we would not understand what we perceived, not having the proper root assumptions. I have used the idea of neighboring systems for simplicity’s sake, as if they were laid out end to end. Obviously, such is not the case. The systems of reality are more like the various segments of a tangerine, with the uncamouflaged boundary areas like the white membrane between the tangerine sections.

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The tangerine, then, would be compared to a group of many systems, yet it would represent in itself but one portion of an unperceived whole. The tangerine would be but one segment of a larger system. We can see, then, why some projections would lead us in a far different direction from our linear sort of travel and why time as we know it would be meaningless.

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Nor do such projections necessarily involve journeys through space as we know it. There are systems, vivid in intensity, that have no existence in physical reality at all. It is now thought, I believe, that time and space are basically one, but they are both a part of something else. They are merely the camouflage patterns by which we perceive reality. Space as we perceive it in the dream state comes much closer to the reality.

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Projections within our own system will, of course, involve us with some kind of camouflage. If none is present, we will know we are out of the system. The dream universe is obviously closely connected with our own, since pseudo-objects are present. Even there, we are to some extent free from the space-time elements of our own system. Within the dream state, then, we are in the ‘outward’ areas of the physically oriented universe.

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One point: There are other systems all about and within our own. The undifferentiated areas move out like spirals, through all reality. Little resistance is encountered with them. They represent inner roads that connect systems, as well as divide them. The traveler must leave his own camouflage.

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It is possible, theoretically, to travel to any system in this manner and bypass others, you see. Such a traveler would not age physically. His body would be in a suspended state. Only a very few individuals have traveled in this manner. Most of the knowledge gained escape the ego, and the experience cannot be translated by the physical brain.

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However, it is possible to travel under such circumstances, and some of the data would be retained by inner portions of the self. In a creative individual, some of this information might be symbolically expressed in a painting or other work of art.

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Each brushstroke of a painting represents concentrated experience and compressed perceptions. In a good painting, these almost explode when perceived by the lively consciousness of another. The observer is washed over by the intensities. The excellent work of art recreates for the observer inner experience of his or her own, also, of which he or she has never been aware. As we know, paintings have motion, yet the painting itself does not move. This idea should help understand experience in terms of intensities and projections or the movement of consciousness without necessarily motion through space.

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True motion has nothing to do with space. The only real motion is that of the traveling consciousness.

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These dimensions as we know it, and I believe that in them we exercise abilities that are ours by right and heritage.

Root Assumptions

Root assumptions represent the basic premises upon which a given existence-system is formed. These are the ground rules, so such a way that reality is perceived through the lens of particular root assumptions, then. Using the physical senses, it is almost impossible for us to perceive reality in any other way.

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Physically speaking, we will find nothing to contradict these assumptions, since they are all we can experience or perceive physically. These root assumptions are the framework of the camouflage system. As we explore other realities, we almost automatically interpret such data in terms of the root assumptions of our own system.

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This highly falsifies such information. The inner senses are not bound by those assumptions, however. This is why so many psychic or subjective experiences seem to contradict physical laws. We must learn the ‘laws’ that apply to other systems.

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The root assumptions that govern physical reality are indeed valid, but within physical reality alone. They do not apply elsewhere. There is a natural tendency to continue judging experience against these assumptions, however. With experience, the habit will lose much of its hold. Inner experience must be colored to some extent by the physical system, while we exist in it. In order for such data to rise to conscious levels, for example, it must be translated into terms that the ego can understand, and the translation is bound to distort the original experience.

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The whole physical organism of the body has been trained to react to certain patterns, these based on physical root assumptions. The nervous system reacts definitely to visual block images. Such images are received through the skin, as well as through the eyes. The whole system is highly complicated and organized. This is obviously necessary for physical survival.

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The organization however is, biologically speaking, artificial and learned. It is no less rigid for that reason. This organizational structure of perception can be broken up, as LSD and Meth experiments certainly show. This can be dangerous, however. The fact that this does occur shows that the systems of perception are not a part of overall structure biologically, but learned secondary responses. It is disturbing to the whole organism, however, to break up the strong pattern of usual perception. Inner stability of response is suddenly swept away. Changes that are not yet known occur within the nervous system under these circumstances, both electromagnetic and chemical.

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The inner senses alone are equipped to process and perceive other reality systems. Even the distortions can be kept at a minimum with training. Indiscriminate use of the psychedelic drugs can severely shake up learned patterns of response that are necessary for effective manipulation within physical reality; break subtle connections and we disturb electromagnetic functions. Ego failure can result.

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Development of the inner senses is a much more effective method of perceiving other realities, and, followed correctly, the ego is not only stronger but more flexible. Even consciousness of physical reality is increased. Such development becomes an unfolding and natural expansion of the whole personality.

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These root assumption are so a part of our existence that they cloud our dreams. Beneath them, however, portions of the self perceive physical reality in an entirely different fashion, free of the tyranny of objects and physical form. Here we experience concepts directly, without the need for symbols. We have knowledge of our ‘past’ personalities and know that they exist simultaneously with our own.

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The practice of psychological time will allow us to reach these portions of the self. The ego is not artificially disorganized by such practice. It is simply bypassed for the moment. The experience gained does become a part of the physical structure, but there is no massive disorganization of perception, since the ego agrees to step aside momentarily.

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It is not bombarded, as with the drug experiments, and forced to experience chaotic and frightening perceptions that can terrify it into complete disorder. Survival in our system is dependent upon the highly specialized, focused, limited but specific qualities of the ego. It should not be rigid. Neither should it be purposed weakened.

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The root assumption upon which physical reality is formed represent secure ground to the ego. We always operate with the ego’s consent. It interprets the inner knowledge gained in its own way, true, but it is immeasurably enriched by so doing.

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The ego can exist only within the context of these assumptions. The primary dream experience is finally woven into a structure composed of these assumptions, and it is these we remember. These serve us as basic information but the information is in symbolic form. Objects, are symbols. Dream objects are often symbols of realities that the ego could not otherwise perceive.

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Some out-of-body experiences are extremely difficult to categorize and involve extraordinarily sensuous events that remain vivid long after their occurrence. Some are suggestive of drug-induced episodes, except for the greater sense of alertness and self-control.

Continue reading Root Assumptions

The Strange Senses Inside Consciousness

Projections from the dream state intrigue me because in them I believe we encounter the inside of our own consciousness in a most direct fashion. In a way, we are completely on our own, manipulating in a subjective environment, aware of the workings of consciousness when it is not soaked up or fastened upon objective specifics. Such exploration if full of surprises. In these states, consciousness operates within definite conditions, within an ordered system of experience. But we must struggle to discover what these are as opposed to the hallucinatory image we set up ourselves against or superimposed upon this reality.

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While we may “come awake” spontaneously within a dream, certain procedures do help, and these can induce projections from the dream state. They have been mentioned before in previous blogs, but here I’ll give them as briefly and simply as possible. First we must realize that we are dreaming. Suggestion to this effect, given before sleep, facilitates this recognition.

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This knowledge automatically changes the dream state into another in which the critical faculties are aroused and operating. Dream actions are no longer taken for granted. Experience is scrutinized. We may “awaken” in our house, for example. If so, check the rooms against their normal arrangement. Anything that does not normally belong there may be an hallucination, part of the usual dreaming process. If we will such images to disappear, they will, leaving us within the basic un-hallucinated environment. If we rationalize any such elements or accept them uncritically, we may fall back into normal dreaming.

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The next point is to realize that we are alert, conscious and awake, while our body is asleep. We can then explore the environment in which we find oneself or travel to another location. Instead of “coming to” in our home, however, we may instead become alert in another location, a town, another house or unfamiliar place where checking against usual circumstances is nearly impossible.

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Here, rely on common sense. If we find a girl in a bathing suit standing on a wintery street, for example, one or the other has to go. If the girl is the main incongruous element, and the rest all fits in, then will the girl to disappear. Keep this up with any other such images that we meet. Again, we’ll be left with the basic environment and can proceed as we want. We can accept such images and play around with them or watch them to see what develops, but only if we realize they are hallucinations. There are exceptions to this practice, however.

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To travel somewhere else, will oneself there. Often travel seems instantaneous. At other times, we may find ourselves swept from place to place, with little control. If we come awake while still within our physical body as described earlier. We may also find ourselves in non-physical locations or places in which matter does not behave the way it usually does.

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We agree to accept certain data in the physical universe. We agree to form this into certain patterns, and we agree to ignore other data completely. These now, called root assumptions, form the main basis for the apparent permanence and coherence of our physical system.

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In our journeys into inner reality, we cannot proceed with these same root assumptions. Reality, per se, changes completely according to the basic root agreements that we accept. One of the root assumption that objects have a reality independent of any subjective cause and the these objects, within definite specified limitations, are permanent.

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Objects may appear and disappear in these other systems. Using the root assumptions just mentioned as a basis for judging reality, an observer would insist that the objects were not real, for they do not behave as he or she believes objects must. Because dream images may appear and disappear, then, do not take it for granted that they do not really exist.

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There is a cohesiveness to the inner universe and to the systems that are not basically physical. But this is based upon an entirely different set of root assumptions and these are the keys that alone will let us manipulate within other systems or understand them. There are several major root assumptions connected here and many minor ones:

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  1. Energy and action are basically the same, although neither must necessarily apply to physical action.
  2. All objects have their origin basically in mental action. Mental action is directed psychic energy.
  3. Permanence is not a matter of time. Existence has value in terms of intensities.
  4. Objects are blocks of energy perceived in a highly specialized manner.
  5. Stability in time sequence is not a prerequisite requirement for an object, except as a root assumption in the physical universe.
  6. Space as a barrier does not exist.
  7. The spacious present is here more available to the senses.
  8. The only barriers are mental or psychic ones. 

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Only if these basic root assumptions are taken for granted will our projection experience make sense to us. Different rules simply apply. Our subjective experiences is extremely important here; that is, the vividness of any given experience in terms of intensity will be far more important than anything else.

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Elements from past, present and future may be indiscriminately available to us. We may be convinced that a given episode is the result of subconscious fabrication, simply because the time sequence is not maintained, and this could be a fine error. In a given dream projection, for example, we may experience an event that is obviously from the physical past, yet within it there may be elements that do not fit. In an old-fashion room of the 1700’s we may look out and see an automobile pass by. Obviously, we think: distortion. Yet we may be straddling time in such an instance, perceiving, say, the room as it was in the 1700’s and the street as it appears in our present. These elements may appear side by side. the car may suddenly disappear before our eyes, to be replace by an animal or the whole street may turn into a field.

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This is how dreams work,’ you may think. ‘This cannot be a legitimate projection.’ Yet we may be perceiving the street and the field that existed ‘before’ it, and the images may be transposed one upon the other. If we try to judge such an experience with physical root assumptions, it will be meaningless. As mentioned earlier, we may also perceive a building that will never exist in physical reality. This does not mean that the form is illusion. We are simply in a position where we can pick up and translate the energy pattern before us.

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If another individual under the same circumstances comes across the same ‘potential’ object, he or she can also perceive it as we did. He may, however, because of his or her own make-up, perceive and translate another portion of allied pattern. He or she may see the form of the man or woman who originated the thought of the building.

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To a larger extent in the physical system, our habit of perceiving time as a sequence forms the type of experience and also limit it. This habit also unites the experiences, however. The unifying and limiting aspects of consecutive moments are absent in inner reality. time, in other words, cannot be counted upon to unify action. The unifying elements will be those of our own understanding and abilities. We are not forced to perceive action as a series of moments within inner reality, therefore.

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Episodes will be related to each other by different methods that will be intuitional, highly selective and psychological. We will find our way through complicated mazes of reality according to our own intuitional nature. We will find what we expect to find. We will seek out what we want from the available data.

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In physical experience, we are dealing with an environment with which we are familiar. We have completely forgotten the chaos and unpredictable nature it presented before learning processes were channeled into its specific directions. We learned to perceive reality in a highly specified fashion. When we are dealing with inner, or basically non-physical realities, we must learn to become unspecialized and then learn a new set of principles. We will soon learn to trust our perceptions, whether or not the experiences seem to make logical sense.

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In a projection, the problems will be of a different sort. The form of a man or woman, for example, may be a thought-form, or a fragment sent quite unconsciously by another individual whom it resembles. It may be another projectionist, like oneself. It may be a potential form like any potential object, a record of a form played over and over again.

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It may be another version of oneself. We will discuss ways of distinguishing between these. A man or woman may suddenly appear, and be then replaced by a small girl or boy. This would be a nonsensical development to the logical mind; yet, the girl or boy might be the form of the man’s previous or future reincarnated self.

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The unity, we see, is different. Basically, perception of the spacious present is naturally available. It is our nervous physical mechanism which acts as a limiting device. By acting in this manner it forces us to focus upon what we can perceive with greater intensity.

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Our mental processes are formed and developed as a result of this conditioning. The intuitive portions of the personality are not so formed, and these will operate to advantage in any inner exploration.

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We are basically capable of seeing any particular location as it existed a thousand years in our past or as it will exist a thousand years in our future. The physical senses serve to blot out more aspects of reality than they allow us to perceive, yet in many inner explorations we will automatically translate experience into terms that the senses can use. Any such translation is, nevertheless, a second-hand version of the original — an important point to remember.