Category Archives: Gestalt

There is no non-matter.

There is simply a point that we recognize as having the characteristics that we have ascribed to life, or living conditions — a point that meets the requirements that we have arbitrarily set.

There is no particular point at which life was inserted into nonliving matter. There is no point at which consciousness emerged. Consciousness is within the tiniest particle, whatever its life conditions seem to be, or however it might seem to lack those conditions we call living.

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In terms of continuity, we could say that life in the physical universe, on our planet, “began” spontaneously in a given number of species at the same time.

There were fully developed men — of full intellect, emotion, and will — living at the same time, in our terms, as those creatures supposed to be man’s evolutionary ancestors. Species have come and gone of which we have no knowledge. There are parallel developments. That is there were “apes” who attained their own “civilizations,” for example. They used tools. They were not men-to-be, nor did they evolve into men.

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It is erroneous to say that they did not develop. Or that their progress was stunned, for it was not. Their reality explored the ramifications of animal-hood in a completely different fashion. Their development paralleled man’s and woman’s in many respects, in that they lived simultaneously upon the earth, and shared the environment.

I have referred to them at various times as animal medicine men, for man and woman did learn from them. The impact of many of my statements of the past goes unrecognized, or perhaps the words sound pat, but there are other conditions of life that we do not perceive, sometimes because our time sequences are too different. Before the smallest cell appeared, in our terms, there was the consciousness that formed the cell.

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Words do nearly forsake me, the semantic differences are so vast. If I say to you: “Life came from a dream,” such a statement sounds meaningless. Yet as our physical reality personally is largely dependent upon our dreaming state, and impossible without it, so in the same way the first cell was physically materialized and actual only because of its own inner reality of consciousness.

In those terms there was a point where consciousness impressed itself into matter through intent, or formed itself into matter. That “breakthrough” cannot be logically explained, but only compared to, say, an illumination — that is, a light everywhere occurring at once, that became a medium for life in our terms. It had nothing to do with the propensity of certain kinds of cells to reproduce, but with an overall illumination that set the conditions in which life as we think of it was possible — and at that imaginary hypothetical point, all species became latent.

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There was no point at which consciousness was introduced, because consciousness was the illumination from which the first cells emerged. That illumination was everywhere then at every point aware of itself, and of the conditions formed by its presence. In our terms each species is aware of the conditions of each other species, and of the entire environment. In those terms the environment forms the species and the species forms the environment.

As hinted, there have been all kinds of species of animal-man, and man-animal, of which our sciences are not aware, and bones found thought to form, say, a man and an animal that were from the same creature. Afghanistan comes to mind, as a particularly lucrative environment.

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Our own kind of conscious mind is splendid and unique. It causes us, however, to interpret all other kinds of life according to our own specifications and experience. The complex nature of other animal consciousness escapes us completely. And when we compare our technologies, learning, logical thought, cultures and arts with us understand of animal experience, there seems no doubt that we are superior and “the Flower of Evolution” — that all other kinds of life are topped by our existence.

We are closed to the intricate, voluptuous, sensuous, social experience of the animals, or even of the plants — not being able to perceive that different kind of biological emotion and belonging, that rich, sensual identification with earth, and cut off from a biologically oriented culture that is everywhere part and parcel of both plant and animal life.

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We are a part of that also, but the conscious mind, with its own specifications, cannot manipulate with that kind of knowledge.

There have also been men and women — in our terms — more developed than us — in terms — for our ideas of development are highly erroneous. But topped us in technology, if that is our criterion.

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I hesitate in many instances to say what I might, because it is so easy to misinterpret meanings; but when we ask what is the purpose of consciousness we take it for granted there must be one purpose — where the greater truth and creativity must be that consciousness itself cannot be aware of all of its own purposes, but ever discovers its own nature through its own manifestations.

To those who want easy answers, this is no answer. There is, I know, in heroic terms a love, a knowledge, a compassion, a creativity that can assigned to All That Is, which is within each creature. I know that each smallest “particle” of consciousness can never be broken down, and that each contains an infinite capacity for creativity and development — and that each is innately blessed.

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There is a design and a designer, but they are so combined, the one within and the one without, that it is impossible to separate them. The Creator is also within its creations, and the creations themselves are gifted with creativity.

Our memories, feelings, and emotions are connected to the body

It is as if the experience of our life were captured on a film. In this case the film would be the body tissue, the brain’s tissue. The experiences themselves, however, would exist independently of the film, which in any case could not capture their entirely.

In a manner of speaking the activity of our brain adjusts the speed with which we, as a physical creature, perceive life’s events. Theoretically, those events could be slowed down or run at a quicker pace. Again in a manner of speaking, the sound, vision, dimensional solidarity and so forth are “Dubbed in. ” The picture runs at the same speed, more or less. The physical senses chime in together to give us a dramatic sensual chorus, each “voice” keeping perfect time with all the other sensual patterns so that as a rule there is harmony and a sense of continuity, with no embarrassing lapses.

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The same applies to our thoughts, which if we bother to listen seem to come smoothly one after another, more or less following the sequence of exterior activity. The brain like the movie screen gives us a physical picture, in living stereo, of inner activities that nowhere themselves physically appear.

Our brain gives us a handy and quite necessary reference system with which to conduct corporal life. It puts together for us in their “proper” sequences events that could be experienced in many other ways, using other kinds of organization. The brain, of course, and other portions of the body, tune into our planet and connect us with numberless time sequences — molecular, cellular, and so forth — so that they are synchronized with the world’s events.

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The brain organizes activity and translates events, but it does not initiate them. Events have an electromagnetic reality that is then projected onto the brain for physical activation. Or instruments only pick up certain levels of the brain’s activity. They do not perceive the mind’s activity at all, except as it is imprinted onto the brain.

Even dreams are so imprinted. When one portion or one half of the brain is activated, for example, the corresponding portion of the other half is also activated, but at levels scientists do not perceive. It is ridiculous to call one side or the other of the brain dominant, for the full richness of the entire earth experience requires utilization of both halves, as does dreaming.

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In dreaming, however, the full sense-picture usually projected by the brain, and reinforced by bodily action, is not necessary. Those dream experiences often seem out of joint or out of focus in morning’s hindsight, or in retrospect, simply because they occur with a complexity that the brain could not handle in ordinary waking terms.

The body obviously must react in our official present; hence the brain neatly keeps its physical time sequences with spaced neural responses. The entire package of physical reality is dependent upon the senses’ data being timed — synchronized — giving the body an opportunity for precise action. In dreams the senses are not so restrained. Events from past, present, and future can be safely experienced, as can events that would be termed probable from our usual viewpoint, since the body, again, is not required to act upon them.

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Because of the brain’s necessary specifications, large portions of our own greater reality cannot appear through its auspices. The brain might consider such extracurricular activity as background noise or clutter that it could not decipher. It is the mind, then, as the brain’s non-physical counterpart, that decides what data will activate the brain in that regard. The so-called ancient portions of the brain among them the brainstem — limbic system contain “the mind’s memories.” Generally speaking, this means important data to which, however, no conscious attention need be given.

None could be given, because the information deals with time scales that the more “sophisticated” portions of the brain can no longer handle.

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The knowledge of the body’s own biological probabilities takes place at those ancient levels, and at those levels there is activity that results in a cellular communication existing between all species. The brain has built-in powers of adaptation to an amazing degree, so that innately one portion can take over for any other portion, and perform its activities as well as its own. Beliefs in what is possible and not possible often dull that facility, however. While the neural connections are specific, and while learned biological behavior dominates basically, the portions of the brain are innately inter-changeable, for they are directed by the mind’s action.

This is most difficult to explain, but the capacity for full conscious life is inherent in each portion of the body itself. Otherwise, in fact, it’s smooth synchronically would be impossible. The brain has abilities we do not use consciously because our beliefs prevent us from initiating the proper neural habits. Certain portions of the brain seem dominant only because of those neural habits that are adopted in any given civilization or time. But other cultures in our past have experienced reality quite differently as a result of encouraging different neural patterns, and putting experience together through other focuses.

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Dreaming, for example, can be “brought into focus” in a far sharper fashion, so that at least some of those experiences can be consciously utilized. When this happens, we are consciously taking advantage of experience that is physically and logically extra-curricular.

We are bringing into our consciousness traces of events that have not been registered in the same way that waking events are by the brain. The dream events are partially brain-recorded, but the brain separates such experience from waking events. Dreams can provide us with experience that in a manner of speaking, at least, is not encountered in time. The dream itself is recorded by the brain’s time sequences, but in the dream itself there is a duration of time “that is timeless.”

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Theoretically, certain dreams can give us a lifetime’s experience to draw upon, though the dream itself can take less than an hour in our time. In a way, dreams are the invisible thickness of our normal consciousness. They involve both portions of the brain. Many dreams do activate the brain in a ghostly fashion, sparking responses that are not practically pertinent in ordinary terms. That is, they do not require direct action but serve as anticipators of action, reminders to the brain to initiate certain actions in its future.

Dreams are so many-leveled that a full discussion requires an almost impossible verbal expertise. For while dreams do not necessitate action on the part of the whole body, and while the brain does not register the entire dream, the dream does serve to activate biological action — by releasing hormones, for example.

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There are also what I will call body dreams. No consciousness, to whatever degree, is fully manifested in matter. There is always constant communication between all portions of the body, but when the conscious mind is diverted that activity often increases. Cellular consciousness at its own level then forms a body dream. These do not involve pictures or words, but are rather like the formations of electromagnetic intent, anticipating action to be taken, and these may then serve as initiators of therapeutic dreams, in which “higher” levels of consciousness are psychologically made aware of certain conditions.

Many problems, however, are anticipated through body dreams, and conditions cleared at that level alone.

Perceived Events Come Packaged in Time Sequences

We are used to a certain kind of before-and-after order. When we build physical structures we pile brick upon brick. It may seem that psychological events have the same kind of structure, since after all we do perceive them in time.

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When we ask: “How are events formed?” We more or less expect an answer couched in those terms. The answer is not that simple. The origin of events lies in that creative, subjective realm of being with which we are usually least concerned. This state of dreaming provides an inner network of communication, that is its way far surpasses our technological communications. The inner network deals with another kind of perceptual organization entirely. A rose is a rose is a rose. In the dream state, however, a rose can be an orange, a song, a grave, or a child as well, and be ach equally.

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In dreams we deal with symbols of course. Yet symbols are simply examples of other kinds of quite “Objective” events. They are events that are what they seem to be, and they are equally events that do not “immediately” show themselves. One so-called event, therefore, may be a container of many others, while we only perceive its exterior face — and we call that face a symbol.

The other events within the symbol are as legitimate as the one event we perceive.

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Basically, events are not built one upon the other. They grow out of each other in a kind of spontaneous expansion, a profusion of creativity, while the conscious mind chooses which aspects to experience — and those aspects then become what we call an objective event.

Events obviously are not formed by our species alone, there is a level of the dream state in which all earth-tuned consciousnesses of all species and degrees come together. From our standpoint this represents a deep state of unconscious creativity — at the cellular levels particularly — by which all cellular life communicates and forms a vital biological network that provides the very basis for any “higher” experience at all.

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What we call dreaming is obviously dependent upon this cellular communication, which distributes the life force throughout the planet. This formation of any psychological event therefore depends upon this inter-species relationship.

The psychological symbols with which we are familiar in natural terms rise up like smoke, inherent in cellular structure itself. In deepest terms animals and plants also possess symbols and react to them.

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Symbols can be called psychic codes that are interpreted in infinite fashion according to the circumstances in which consciousness finds itself. Dream events “come together” in the same way that the universe does. Events, therefore, cannot be precisely defined. We can explore our own experience of an event, and that exploration itself alters the nature of the seemingly separate event that we began to investigate. We share, then, a mass dream experience as we share a mass waking world. Our daily experience is private and uniquely ours, yet it happens within the context of a shared environment. The same applies to the dream state.

Our dreams are also uniquely ours, yet they happen within a shared context, and environment in which the dreams of the world occur. In that context our own existence is “forever” assured. We are the physical event of oneself put into a given space and time, and because of the conditions of that framework, within it we automatically exclude other experience of our own selfhood. The greater event of oneself exists in a context that is beyond our usual perception of events. That greater portion of ourselves, however, forms the self that we know.

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In dream state we step into a larger context to some extent. For that reason we also lose the special kind of precise orientation with which we are familiar. Yet we begin to sense, sometimes, the larger shape of events and the timeless nature of our own existence.

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Individually and en mass in the dream state we change the orientation of our consciousness, and deal with the birth of events which are only later-structured or physically experienced.

The Multidimensional Theater

Pretend that you are a fine actor, playing in a multidimensional theater, so that each role you take attains a vitality far surpassing the creative powers of any ordinary play.

Each of us is embarked upon such an endeavor. We lose ourselves in our parts. We are involved in a kind of creative dilemma, since in a manner of speaking we confuse ourselves as the actor with the character we play so convincing that we are fooled.

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We say: “I must maintain my individuality after death, ” as if after the play the actor playing Hamlet stayed in that role, refused to study other parts or go on in his career, and said: “I am Hamlet, forever bound to follow the dilemmas and the challenges of my way. I must upon maintaining my individuality.

In the dream sate the actors become aware to some extent of the parts they play, and sense the true personal identity that is behind the artist’s craft. It is important to remember that we impose a certain kind of “artificial” sense of exaggerated continuity even to the self we know. Our experience changes constantly, and so does the intimate context of our life — but we concentrate upon points of order, in our terms, that actually serve to scale down the context of our experience to make it more comprehensible. There are no such limits naturally set about our consciousness.

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We have a mass psychological environment that forms our worldly culture, and corresponds to a worldly stage set in which experience than occurs. Certain psychological conventions act as props. There are, then, more or less formal psychological arrangements that are used as reference points, or settings. We group our experience within those arrangements. They serve to shape mental events as we physically perceive them.

In our lifetimes our experience must be physically felt and interpreted. Despite this, however, events spring from a non-physical source. Our recalled dreams are already interpretations of other non-physical events.

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Putting it simply, our actual experience is far too vast for us to physically follow. Our particular kind of consciousness is the result of specialized focus within a particular area. We imagine it to be “absolute,” in that it seems to involve an all-exclusive state that includes our identity as we think of it — only we give it boundaries like a kingdom. It is, instead, a certain kind of organization that is indeed inviolate even while it in itself a portion of other kinds of consciousnesses, with their own points of focus. Our body itself is composed of self-aware organizations of consciousness that escape our notice and deal with perceptual material utterly alien to our own ways.

There are affiliations of a most “sophisticated” fashion that leap even the boundaries of the species. We look upon our cultural world with its art and manufacture, its cities, technology, and the cultivated use of the intellectual mind. We count our religions, sciences, archaeologies, and triumphs over the environment, and it seems to us that no other consciousness has wrought what man’s and woman’s has produced. Those “products” of our consciousness are indeed unique, creative, and form a characteristic mosaic that has its own beauty and elegance.

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There are organizations of consciousness, however, that leapfrog the species, that produce no arts or sciences per se — yet these together form the living body of the earth and the physical creatures thereon. Their products are the seas upon which we sail our ships, the skies through which our airplanes fly, the land upon which our cities sprawl, and the very reality that makes our culture, or any culture, possible.

Man and Woman are a part of that trans-species consciousness also, as are the plants and animals. Also, part of man’s and woman’s reality contributes to that trans-species organization, but he or she has not chosen to focus his or her practical daily consciousness in that direction, or to identify his or her individuality with it. As a result he or she does not understand that greater natural mobility he or she possesses, nor can he or she practically perceive the natural psychological gestalts of which he or she is a part, that form all of our natural — meaning physical — world.

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In dreams this relationship often is revealed. The truth behind such relationships is inherent in all God-Man, God-Woman, Animal-Man, or Animal-Woman legends and mythology. There are connections, then, between man, woman and the animals and the so-called gods, that hint at psychological and natural realities.

Any section of the land has an identity, so to speak, and I am not talking symbolically. Such identities represent the combined organizations of consciousness of land, man, woman, and animal, within any given realm. Simply enough put, there are as many kinds of consciousness as there particles, and these are combined in infinite fashions. In the dream sate some of that experience, otherwise closed to us, forms the background of the dream drama. Our consciousness is not one thing like a flashlight, that we possess. It is instead a literally endless conglomeration of points of consciousness, swarming together to form our validity — stamped, as it were, with our identity.

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Whether dispersed, concentrated in a tight grouping, appearing “alone” or flying through other larger swarms, that particular organization represents our identity.

Using an analogy, its “particles” could be dispersed throughout the universe, with galaxies between, yet the identity would be retained. So unknowingly, now, portions of our consciousness mix and merge with those of other species without jarring our own sense of individuality one whit — yet forming other psychological realities upon which we do not concentrate.

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In the dream state, animals, men, women, and plants merge their realities to some extent so that information belonging to one species is transferred to others in an inner communication and perception otherwise unknown in our world.

Events have nothing to do with cause and effect

This is apparent to some degree when we study dream events, for there the kind of continuity we are used to, connecting events, largely vanishes.

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Instead events are built up, so to speak, from significances. But let us forget that term for a moment and consider association, with which we are already familiar, since our stream of consciousness operates in that fashion. By its very nature each consciousness is a particular, peculiar, and unique focus of awareness which will experience any possible realities through its own characteristics.

It also “stamps” or “impresses” the universe with its own imprint. No portion of the universe is inactive or passive, regardless of its seeming organization or its seeming lack of organization. Each consciousness, then, impresses the universe in its own fashion. Its very existence sets up a kind of significance, in whose light the rest of the universe will be interpreted. The universe knows itself through such significances. Each consciousness is endowed with creativity of a multidimensional nature, so that it will seek to create as many possible realities for itself as it can, using its own significance as a focus to draw into its experience whatever events are possible for it from the universe itself. It will then attract events from the universe, even as its own existence imprints the universe as an event with the indelible stamp of its own nature.

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Put more simply from another viewpoint, each of us as we know ourselves has certain abilities and characteristics of our own. We experience reality through the cast of those abilities and characteristics, but we also stamp the universe with that particular imprint of individuality that is our own, and we attract those events that are suited to our nature and no other.

Significances fall or happen in certain patterns, and when these become very obvious they appear as cause and effect. They are simply heavy-handed significances. Our associative processes and habits are perhaps the closest examples that can give clues of how significances operates. Even then, associations deal with the passage of time, and basically significances do not. We might think of our aunt Rita, for example, and in a few moments the associative process might bring us images of periods in the past when we visited our aunt, of her friends and neighbors, the articles in her house, and episodes connected with our relationship.

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At the same time Aunt Rita, unbeknown to us, might pick up a blue vase, one that we had just seen in our mind as belonging on a shelf in her living room. Touching the vase, our aunt Rita might think of the person who gave it to her, now on the other side of the continent. That person, perhaps thinking of buying a present for someone, might settle upon a vase in a flash of inspiration, or suddenly begin humming a song with the name “Rita” in the title, or possibly even think of our aunt. If on the other hand any opposing associations existed anywhere along the line, the “chain” of association could be broken. The last lady might consider a vase, for example, but reject the idea. Because of the time element, it seems to us that the first episode caused the others, and that our first association concerning our aunt brought about the “following” events.

The inner significances, however, the associations, existed all at once, to be tuned in to at any point of time. They had their reality basically apart from time, even though they appeared with it.

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Actually the three sets of events could easily occur to the three people at once, and is no normal communication happened no one would be the wiser. The inner tapestry of events deals with just this kind of association. Emotional intensities and significances compose the nature of events. In dreams we work with the kind of intensities involved, exploring multitudinous significances. These are like charged emotional patterns, formed of our own higher personal emotions and intents.

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Using such significances as yardsticks, we accept or reject probable events. We imprint the universe with our own significance, and using that as a focus we draw from it, or attract, those events that fit our unique purposes and needs. In doing so, to some extent we multiply the creative possibilities of the universe, forming from it a personal reality that would otherwise be absent, in those terms; and in so doing we also add in an immeasurable fashion to the reality of all other consciousness by increasing the bank of reality from which all consciousness draws.

Each person is aware of the intimate nature of dreams

Despite this, certain symbols seem to be fairly universal in our experience., however, while obviously of concern, do not touch upon the greater events behind dream activity, or begin to touch upon the mysterious psychological actions that are behind the perception of any event. Dreams are primarily events, of course. Their importance to us lies precisely in the similarities and differences that characterize them in contrast to waking events.

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Behind all of these issues are far deeper considerations. The nature of creativity itself is involved, and the characteristics of energy without which no action is possible.

Basically, the psyche is a manifestation of pure energy in a particular form. It is very difficult to consider its experience outside of the framework familiar to us. We demand a certain preciseness of definition and terminology. That vocabulary automatically structures the information, of course. The psyche is a conglomeration of energy gestalts. To understand that we must realize that pure energy has such transforming pattern-forming propensities that it always appears as its manifestations. It becomes its “camouflages.”

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It may form particles, but it would be itself whether or not particles existed. In the most basic of terms, almost incomprehensible in our vocabulary, energy is not divided. There can be no portions or parts of it, because it is not an entity like a pie, to be cut or divided. For purposes of discussion, however, we must say that in our terms each smallest portion — each smallest unit of pure energy — contains within it the propelling force toward the formation of all possible variations of itself.

The smallest unit of pure energy, therefore, weighing nothing in our terms, containing within itself no mass, would hold within its own nature the propensity for the creation of matter in all of its forms, the impetus to create all possible universes. In those terms, energy cannot be considered without bringing to the forefront questions concerning the nature of God or All That Is, for the terms are synonymous.

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We can say precisely that pure energy is everywhere within itself conscious, but the very words themselves somewhat distort the meaning, for I am speaking of a consciousness most difficult to describe.

Pure energy, or any “portion” of it, contains within itself the creative propensity toward individuation, so that within any given portion all individually conscious life is implied, created, sustained. Pure energy cannot be destroyed, and is “at every point” simultaneously being created. Our physical universe and laws give us little evidence of this kind of activity, for at the level the evidence shows us the appearance of time or decay. Our own psychological activity is the closet evidence we have, though we do not use it as such. Pure energy has no beginning or end. The psyche, our psyche, is being freshly created “at every point” of its existence. For that matter, despite all appearances, the physical universe was not born through some explosion of energy which is being dispersed, but is everywhere being created at all of its point “at each moment.”

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The psyche’s basic experience, then, deals with a kind of activity that we cannot directly perceive, yet that existence is responsible for the events that we do perceive, and therefore acts as the medium in which our dreaming and waking events occur.

In that respect we cannot rip apart our events to find the reality behind them, for that reality is not so much a glue that holds events together, but is invisibly entwined within our own psychological being. There are obvious differences between what we think of as waking and dream events. We differentiate definitely between the two, making great efforts to see that they are neatly divided. In our world, conventional and practical sanity and physical manipulation are dependent upon our ability to discriminate, accepting as real only those events with which others more of less agree.

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These so-called real events, however, have changed radically through the ages. “Once” the gods walked the earth, and waged battles in the skies and seas. People who believed such things were considered sane — and were sane, for the accepted framework of events was far different from our own. In historic terms the changing nature of accepted events provides far more than, say, a history of civilization, but mirrors the every-creative nature of the psyche.

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All of the elements of physical experience at any given time are present in the dream state. Practically speaking, however, the species accepts certain portions of dream reality as its so-called real events at any particular time, and about those specialized events it forms its “current” civilizations. Historically speaking, early men and women dreamed of airplanes and rocket ships. For that matter, their natural television operated better in some ways than our technological version, for their mental images allowed them to perceive events in neighboring areas or in other portions of the world. They could not simply press a button to bring this about, however. The psychic and biological mechanisms were there, permitting the species to know, particularly in time of stress or danger, what normally unperceived events might threaten survival. But in the dream state, then as now, all such issues were contemporary, acting as models from which the species then chose the practical events that formed its physical experience.

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To that extent a study of the dream state gives us some important insights as to to the nature of the psyche. In certain terms we are “prepackaged.” We always recognized one package of psychological reality as “us”. In basic terms we are always arriving by kind of, instantaneous mail into that package, however. We are unknowingly immersed in and a part of pure energy, being newly created in each moment, so that the energy of our atoms and molecules and or our physical universal is being replenished at every conceivable moment.

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Our psyche is being drawn back into itself, into All That Is, and “out of itself” into our individuation, in psychological pulses or activity that have a correlation with the behavior of electrons in our world. In dream or sleep state, when we do not meet as directly with physical activity, there is the opportunity to learn more about the psyche by a study of dreams — those events that are so like and so dissimilar to our waking experience.

The earth has an atmosphere we recognize.

In our limited space travel we take for granted the fact that different conditions will be met from those encountered upon our planet.

There are alterations taken into our calculations, so astronauts know ahead of time that they can expect to encounter weightlessness, for example. Our ideas and experience with space and matter, however, are determined by our own sense apparatus. What is matter to us might be “empty space” for beings equipped in an entirely different fashion. Our conscious mind as we understand it is the “psychological structure” that deals with conditions on a physical basis. Sense data are served up, so to speak, more or less already packaged. The greater inner reality of the psyche, however, is as extensive as outer space seems to be.

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When information “falls” into our conscious mind from those vaster areas, then it also is changed as it travels through various levels of psychological atmosphere, until it finally lands or explodes in a series of images or thought.

We are bombarded with such “alien intrusions” constantly. The focus of our consciousness blots these out while we are in the normal waking state. There are falling stars everywhere tumbling through the heavens, for example, though we only see some of these in the night sky. It is important during the day that a screening process be used, so that the precision of our actions can be maintained. Again, however, that fine precision rests upon an endless amount of information that impinges onto other levels of our psychological reality. Those data then become the raw material, so to speak, from which our physical events are formed.

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In the dream state, with our body more or less safe and at rest, and without the necessity for precise action, those psychological intrusions become more apparent. Many or our dreams are like the tail end of a comet: Their real life is over, and we see the flash of their disappearance as they strike our own mental atmosphere and explode in a spark of dream images. They are transformed, therefore, as they travel through our own psychological atmosphere. We could not perceive them in our own state — nor can they maintain their native state as they plunge through the far reaches of the psyche. They fall in patterns, forming themselves naturally into dream contents that fit the contours of our own mind. The resulting structure of the dream suits our reality and no other: As this intrusive matter falls, plummets, or shifts through the levels of our own psychological atmosphere, it is transformed by the conditions it meets.

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Raindrop patterns in a puddle follow certain laws having to do with the contours of the land, the weather, the nature of the rain, of the clouds, the height from which the raindrops fall, and the conditions operating in the nearby and far portions of the world. If we could properly understand all of that, then by looking into a single puddle we could tell the past and present weather conditions for the entire planet, and follow the probabilities in terms of storms, or volcanic eruptions. We cannot do this, of course, yet it is possible.

Dreams patter down into psychological puddles. They follow the contours of our psychological reality. They make ever-moving psychic patterns in our mind, rippling outward. The rain that hits our backyard as warm drops, soft and clear, may be hail in areas far above our rooftop, but it changes its form as it falls– again, according to the conditions that it encounters. So these “alien intrusions” do the same, and the dreams are like the raindrops, for at other “higher” levels they may have quite a different form indeed.

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There are gullies, hills, mountains, valleys, large continents, small islands upon the earth, and the falling rain fits itself to those contours. Our own thoughts, dreams intents, emotions, beliefs– these are the natural features of our mind, so that information, impinging upon our mental world, also follows those contours.

If there is a gully in our backyard, it will always collect the rain that falls. Our beliefs are like receptive areas — open basins — that we use to collect information. Intrusive data will often fall into such basins, taking on the contours, or course. Beliefs are ways of structuring reality. If we over-structure reality, however, then we will end up with a formal mental garden — whose precise display may be so rigidly structured that the natural aspect of the plants and the flowers is completely obscured. Even our dream information, then, will flow into structured patterns.

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We know that the natural world changes its form constantly. Objects, however, follow certain laws of a physical nature as we experience them, just as violets on the ground do not suddenly change into rocks.

These conditions, however, only exist at the conscious level of our perception. The larger psyche deals with the greater dimension of events, and the dream state itself is like a laboratory in which our waking reality is constructed. The physical earth is bombarded in the same way by phenomena important to out survival. In the laboratory of dreams this information is processed, collected, and finally formed into the dreams that we may or may not remember; dreams that are already translations of other events, shaped into forms that we recognize.

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Each dream we remember is quite legitimate in the form in which we recall it, for the information has broken down, so to speak, fitting the contours of our own intents and purposes. But such a dream is also a symbol for another unrecalled event, a consciously unrecorded “falling star,” and a clue as to how any environment if formed.

Waking events happen and vanish quickly.

They are experienced directly with the senses fully participating, but for the instant involvement we give up larger dimensions of the same actions that exist, but beneath the senses’ active participation.

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In dreams the preparations for experienced events take place, not only in the most minute details but in the larger context of the world scene. Events are connected one to the other in a psychic webwork that is far more effective than our physical technological system of communication. Here, reality codes are utilized. Knowledge is received and transmitted in electromagnetic patterns so that one pattern can carry far more units of information than anything we have technologically speaking. Each cell in the body does its part in picking up such signals and transmitting them. Some decoding also takes place at that level, so that pertinent information is sent where it belongs, physically speaking.

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Much information does not even reach the brain (the mind is aware of such data, however). In man or woman, the psychic-physical structure has at every moment a complete up-to-date picture of pertinent information about all events that will in any way affect the organism. All actions are taken with this information available. In the dream state such data become transformed, again, into pseudo-physical pictures — reflections of events that might occur, previews of probable sequences. These are flashed before a consciousness that momentarily focuses upon the inner rather the outer arena of reality.

Now these previews are played out not only for the mind but for the body as well. In sleep, each cell calculates the effect of various probable events upon its own reality. Computation are made so that the body’s entire response can be ascertained ahead of time, and the advantages and disadvantages weighed. The body participates in dreaming at the most minute levels.

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The atoms and molecules themselves possess kinds of consciousness impossible for us to analyze, because the scales of our activities are so different. They are information-gathering processes, however, containing codified electromagnetic properties that slip between all of our devices. The atoms and molecules and all of the seemingly smaller “particles” within them are, again, information-carrying processes, and upon them depends our entire interpretation of the nature of events.

Cellularly-attuned consciousness generates dreams. Consciousness, riding on a molecular back, generates a physical reality and events suited to it.

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Thought takes time, and exists by virtue of cellular composition. Consciousness not focused in cellular construction involves itself with a kind of direct cognition, involving comprehensions that come in a more circular fashion.

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The creative act is our closest experience to direct cognition. While our consciousness thinks of itself in physical terms, whether we are living or dead, then we will still largely utilize thinking patterns with which we are familiar. Our consciousness is cellularly attuned in life, in that it perceives its own reality through cellular function that forms the bodily apparatus. The psyche is larger than that physically attuned consciousness, however. It is the larger context in which we exist. It is intertwined with our own reality as we think of it. On those occasions when we are able to to alter our focus momentarily, then the psyche’s greater experiences come into play. We are able to at least sense our existence apart from its cellular orientation. The experience, however, is circular, and therefore very difficult to verbalize or to organize into our normal patterns of information.

Information flows, at such a rate and in such quantities that we could not possibly process any but a small portion.

Our physical senses, act almost like a biological alphabet, allowing us to organize and perceive certain kinds of information from which we form the events of our world and the contours of our reality.

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Our conscious knowledge rests upon an invisible, unspoken, psychological and physical language that provides the inner support for the communications and recognized happenings of conscious life. These inner languages are built up as cords, and cords are psychic organizational units from which, then, all alphabets are born. Alphabets imply cords, but cannot contain then , any more than English can contain Russian, French, Chinese, Tagalog, or any combination. If we try to speak English we cannot speak Chinese at the same time. One precludes the other, even while one implies the existence of the other, for to the degree all languages have some common roots.

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In a way events are like the spoken components of language, yet voiced in a living form — and not for example only sounded. These are based upon the sensual alphabet, which itself emerges from non-sensual cords. A sentence is built up as words, parts of speech, verbs, and adjectives, subjects and predicates, vowels and syllables, and underneath there is the entire structure that allows us to speak or read to begin with. To some extent, events are built up in the same fashion. We form and organize sentences, yet we speak on faith, with out actually knowing the methods involved in our speaking. So we only recognize the surface of that activity.

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In the same way we form events, often without being aware that we do so. It seems that events happen as it seems words are spoken. We were taught how to construct sentences in school, and we learned how to speak from our elders. We were involved with event-making before the time of our birth. The psyche forms events in the same way that the ocean forms waves — except that the ocean’s waves are confined to its surface or to its basin, while the psyche’s events are instantly translated, and splash out into mass psychological reality. In waking life we meet the complete event, so to speak. We encounter events in the arena of waking consciousness. In the dream state, and at other levels of consciousness, we deal more directly with the formation of events. We are usually as unaware of this process as we are in normal practice of the ways in which we form our sentences, which seem to flow from us so automatically.

The psyche, as it is turned toward physical reality, is a creator of events, and through them it experiences its own reality as through our own speech we hear our voice.

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In dreams, then, we are involved in the inner process by which physical events are formed. We deal with the psychological components of actions which we will, awake, form into the consecutive corporal “language” that results in the action of our days.

The events that we recognize as official have a unitary nature in time that precludes those probable versions of them, from which they arose — versions that appeared to one extent or another in the dream state. Again, if we speak the English sentence “I am here,” you cannot speak the Chinese version at the same time. In that regard, in our framework of action we choose to “speak” one event rather than another. Our formulation of events, however, does not simply reside in our unique psychological properties, of course, but is possible because of the corporal alphabet of the flesh.

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Now as it is possible for any one human being to speak more than one language, it is also possible for us to put physical data together in other ways than those usually used. The body is capable then of putting together different languages of reality. In usual terms, for example, our body can only be in one place at one time, and our experience of events is determined in large measure by our body’s position. Yet there are biological mechanisms that allow us to send versions or patterns of our body outside of its prime position, and to perceive from those locations. In sleep and dream states we do this often, correlating the newly perceived data with usual sense information, and organizing it all without a qualm. For that matter, the preciseness of our flexibility, which gives us a broad base from which to form our secure focus.

Events emerge like spoken words, then, into our awareness. We speak, yet who speaks, and in our briefest phrase, what happen? The atoms and molecule within our vocal cords, and lungs and lips, do not understand one word of the language they allow us to speak so liquidly. Without their cooperation and awareness, however, not a word would be spoken.

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Yet each of those nameless atoms and molecules cooperates in a vast venture, incomprehensible to us, that makes our speech possible, and our reality of events is built up from a “cord” of activity in which each spoken word has a history that stretches further back into the annals of time than the most ancient of fossils could remember. I am speaking in our terms of experience, for in each word spoken in our present, we evoke that past time, or we stimulate it into existence so that its reality and ours are coexistent.

In dreams even the past is in present tense. Events are everywhere forming. We make and remake the past as well as the future. We choose from those experiences certain ones as events in normal waking reality.

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While we can only speak one sentence at a time, and in but one language, and while that sentence must be sounded one vowel or syllable at a time, still it is the result of a kind of circular knowledge or experience in which the sentence’s beginning and end is known simultaneously. If the end of it were not known, the beginning could not be started so expertly.

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In the  same way the experienced event occurring in time is dependent upon a circular happening, in which beginning and end are entwined, not one occurring before the other, but coexistent.

The physical world implies the existence of God

God’s existence also implies the existence of a physical world.

This statement implies the unstated, and the reverse also applies.

To deny the validity or importance of the individual is, therefore also to deny the importance or validity of God, for the two exist one within the other, and we cannot separate them.

From one end of reality we shout: “Where is God?” and from the other end the answer comes: “I am Me.” From the other end of reality, God goes shouting: “Who am I?” and finds himself in us. We are therefore a part of the source, and so is everything else manifest. Because God is, we are. Because we are, God is.

On a conscious level certainly we are not all that God is, for that is the unstated, un-manifest portion of oneself. Our being rides upon that unstated reality, as a letter of the alphabet rides upon the inner organizations that are implied by its existence. In those terms our unstated portions “reach backwards to Source called God,” as various languages can be traced back to their source. Master language can be compared to the historic gods. Each person alive is a part of the living God, supported in life by the magnificent power of nature, which is God, translated into the elements of the earth and the universe.