Category Archives: Gestalt

CAMOUFLAGE ART

Our scientists can count their elements, and while they are on the wrong track, they will discover more and more elements until they are ready to go out of their minds. And while they create instruments to deal with smaller and smaller particles, they will see smaller and smaller particles, seemingly without end. As their instruments rach further into the physical universe, they will see further and further into the physical universe, they will automatically and unconsciously transform what they apparently see into the camouflage patterns with which they are familiar. They will be, and are, prisoners of their tools.

More galaxies will seemingly be discovered, more mysterious radio stars perceived, until, the scientists realize that something is wrong. Instruments designed to measure the vibrations with which scientists are familiar will be designed and redesigned. All kinds of seemingly impossible phenomena will be discovered with the instruments.

The trouble is that the instruments will be designed to catch certain camouflages, and they will perform their function. They themselves transform data from terms we cannot understand into terms that we can understand. This involves a watering down of data, a simplification that distorts the original information out of shape. The original is hardly discernible when they are done. We are destroying the meaning in the translation. When we decipher one phenomena in terms of another, we always lose sight of whatever glommer of understanding that may have reached us.

It is not a matter of inventing new instruments any longer, but of using the ‘invisible’ ones we have. These may be known and exmained. This material itself is evidence. It is like the branch that moves, so that we know the wind by its effect; and a windbag like me by the billowing gale of my dialogues.

Scientists realize that the atmosphere of the earth has a distorting effect upon their instruments. What they do not understand is that their instruments themselves are bound to be distortive. Any material instrument will have built-in distortive effects. The one instrument which is more important than any other is the mind (not the brain), the meeting place of the inner and outer senses.

The mind is distributed throughout the entire physical body, and builds up about it the physical camouflage necessary for existence on the physical level. The mind receives data from the inner senses and forms the necessary camouflage.

The brain deals exclusively with camouflage patterns, while the mind deals with basic principles inherent on all planes. The brain is, itself, part of the camouflage pattern and can be interpreted and probed by physical instruments. The mind cannot. The mind is the connective. It is here that the secrets of the universe will be discovered, and the ind itself is the tool of discovery.

We might say that the brain is the mind in camouflage. Imagination belongs to the mind, not the brain. Instruments may be used to force imagination to move along in terms of its owner’s personal memories, but it cannot be forced to move along the lines of conceptual thoughts because the imagination is a connective between the physical individual and the non-physical entity.

MENTAL ENZYMES III

Mental enzymes, by the way, have a chemical effect or reaction on our plane, but the effect itself is, of course, distortion. On the other planes. the distortion effect may not be chemical at all.

Mental enzymes transform vitality into the particular camouflage patterns. A chemical imbalance in a physical body will also show itself as a corresponding distortion of sensual data. That is, when the chemical balance is disturbed, the physical world will appear to have changed. For the individual involved, the camouflage actually has changed.

The subconscious is a property of mind and is, to a large degree, independent of camouflage. While part of the subconscious must deal with camouflage, for example, the deeper portions are in direct contact with the basic vitality of the universe. When we wonder if this material comes from our subconscious, we take it for granted that the subconscious is personal, dealing exclusively with matters of our past. We are sometimes willing to concede that perhaps some element of racial memory might enter in.

The subconscious, however, also contains the undistorted material of the mind, which is uncamouflaged and which operates between planes, knowing no boundaries

THE SENSES

The sense of sight, mostly concentrated in our eyes, remains fixed in a permanent position in our physical body. Without moving away from the body, the eyes see something that may be far in the distance. In the same manner, the ears hear sounds that are distant from the body. In fact, the ears ordinarily hear sounds from outside the body more readily than sounds inside the body itself. Since the ears are connected to the body and part of it, it would be logical for an open-minded observer to suppose that the ears would be well attuned to the inner sounds to a high degree. This, we know, is not the case.

The ears can be trained to some degree into a sound-awareness pertaining to the body itself. And breathing, for example, can be magnified to an almost frightening degree when one concentrates upon listening to his/her own breath. But, as a rule, the ears neither listen to nor hear the inner sounds of the body.

The sense of smell also seems to leap forward. A man/woman can smell quite a stink, even though it is not right under his/her nose. The sense of touch does not seem to leap out in this manner. Unless the hand itself presses upon a surface, then we do not feel that we have touched it. Touch usually involves contact of a direct sort. You can, of course, feel the invisible wind against our cheek, but touch involves an immediacy different from the distant perceptions of sight and smell. I am sure you realize these points yourself.

The outer senses deal mainly with camouflage patterns. The inner senses deal with realities beneath camouflage, and deliver inner information. These inner senses, therefore, are capable of seeing within the body, though the physical eyes cannot. As the senses of sight, sound and smell appear to reach outward, bringing data to the body from an outside observable camouflage pattern, so the inside senses seem to extend far inward, bringing inner reality data to the body. There is also a transforming process involved, much like the moment that we have spoken about in the creation of a painting.

The physical body is a camouflage pattern operating in a larger camouflage pattern. But the body and all camouflage patterns are also transformers of the vital inner stuff of the universe, enabling it to operate under new and various conditions.

The inner senses, then, deliver data from the inner world of reality to the body. The outer senses deliver data from the outside world of camouflage to the body. However, the inner senses are aware of the body’s own physical data at all times while the outer senses are concerned with the body mainly in its relationship to camouflage environment.

The inner senses have an immediate, constant knowledge of the body in a way that the outer senses do not. the material is delivered to the body from the inner world through the inner senses. This inner data is received by the mind. The mind, being uncamouflaged, then, is the receiving station for the data brought to it by the inner senses. What we have here, are inner nervous and communication systems, closely resembling the outer systems with which we are familiar.

I am repeating myself, but I want to be clear. This vital data is sent to the mind by the inner senses. Any information that is important to the body’s contact with outer camouflage is given to the brain.

The so-called subconscious is a connective between mind and brain, between the inner and outer senses. Portions of it deal with camouflage patterns, with the personal past of the present personality, with rcial memory. The greater portions of it are concerned with the inner world, and as data reaches it from the inner world, so can these portions of the subconscious reach far into the inner world itself.

TIME AND SPACE

Time and space are both camouflage patterns. The inner senses conquer time and space, but this is hardly surprising because time and space do not exist for them, There is no time and space. Therefore, nothing is conquered. The camouflage simply is not present.

I want to give more detailed information about inner realities themselves. Actually, they do not parallel the outer senses; and this will sound appalling to some, I’m afraid, simply because there is nothing to be seen, heard or touched in the manner in which we are accustomed. I don’t want to give the idea that existence without our camouflage patterns is bland and innocuous because this is not the case. The inner senses have a strong immediacy, a delicious intensity that our outer senses lack. There is no lapse of time in perception, since the is no time.

Camouflage patterns do, or course, also belong to the inner world, since they are formed from the stuff of the universe by mental enzymes, which have a chemical reaction on our plane. The reaction is necessarily a distortion. That is, any camouflage is a distortion in the sense that vitality is forced into a particular form. Mental enzymes are actually the property of the inner world, representing the conversion of vitality into camouflage data which is then interpreted by the physical senses.

Imagine a man/woman looking at a tree in the near distance on an ordinary street, with intervening houses and sidewalks.

Using the inner senses, it would be as if, instead of seeing the various houses, our man/woman felt them. He/she would be sensitive to them, in other words, as we feel heat or cold without necessarily touching ice or fire.

He/she would be using the fist inner sense. It involves immediate perception of a direct nature, whose intensity varies according to what is being sensed. It involves instant cognition through what i can only describe as inner vibrational touch.

This sense would permit our many to feel the basic sensations felt by the tree, so that instead of looking at it, his/her consciousness would expand to contain the experience of what it is to be a tree. According to his/her proficiency, he/she would feel in like manner the experience of being the grass and so forth. He would in no way lose consciousness of who heshe was. and he/she would perceive these experiences again, somewhat in the same manner that we perceive heat and cold.

This sense would permit our many to feel the basic sensations felt by the tree, so that instead of looking at it, his/her consciousness would expand to contain the experience of what it is to be a tree. According to his/her proficiency, he/she would feel in like manner the experience of being the grass and so forth. He would in no way lose consciousness of who heshe was. and he/she would perceive these experiences again, somewhat in the same manner that we perceive heat and cold.

The inner senses are capable of expansion and of focus in a way unknown to the outer ones, and the inner world, of course, is a part of all realities. It is not so much that it exists simultaneously with the outer world, as that it forms the outer world and exists in it also.

When we receive more information on the inner senses, we will begin using them to a much higher degree than we are now. Of course, the inner senses can be used to explore reality that does not yield to the physical senses.

THE BREATHER AND THE DREAMER

Some part of the individual is aware of the most minute portions of breath; some part knows immediately of the most minute particle of oxygen and other components that enter the lungs. The thinking brain does not know. Our all-important ‘I” does not know. In actuality, my dear Blog reader, the all-important ‘I’ does know. We do not know the all-important ‘I’, and that is our difficulty

It is fashionable in our time to consider man/woman as the product of the brain and an isolated bit of the subconscious, with a few other odds and ends thrown in for good measure. Therefore, with such an unnatural division, it seems to man/woman that he/she does not know itself.

He/she says, ‘I’ breathe, but who breathes, since consciously I cannot tell myself to breathe or not to breathe?’ He/she says, ‘I dream.’ He/she cuts himself/herself in half and then wonders why he/she is not whole. Man/woman have admitted only those things he/she could see, smell, touch or hear; and in so doing, he/she could only appreciate half of himself/herself. And when I say half, I exaggerate; he/she is aware of only a third of himself/herself.

If man/woman dot not know who breathes within him/her, and if man/woman does not know who dreams within him/her, it is not because there is one self who acts in the physical universe and another who dreams and breathes. It is because he/she has buried the part of himself/herself which breathes and dreams. If these functions seem so automatic as to be performed by someone completely divorced from himself/herself, it is because he/she has done the divorcing.

The part of us who dreams is the ‘I’ as much as the part of us who operates in any other manner. The part of us who dreams is the part of us who breathes. This part of us is certainly as legitimate and necessary to us as a whole unitis, as the part who plays cards or dominos. It would seem ludicrous to suppose that such a vital matter as breathing would be left to a subordinate, almost completely divorced, poor-relative sort of a esser personality.

As breathing is carried on in a manner that seems automatic to the conscious mind, so the important function of transforming the vitality of the universe into patter units seems to be carried on automatically. But this transformation is not as recognize, and so it seems as if this transformation is carried on by someone even more distant than our breathing and dreaming selves.

We form the world of appearances as effortlessly and unconsciously as we breathe.

Because we know that we breathe, without being consciously aware of the mechanics involved, we are forced to admit that we do our own breathing. When we cross a room, we are forced to admit that we have caused oneself to do so, though consciously we have no idea of willing the muscles to move, or of stimulating one tendon or another. Yet even though we admit these things, we do not really believe them.

In our quiet unguarded moments, we still say, ‘Who breathes? Who dreams? Who moves?’ How much easier it would be to admit freely and wholeheartedly the simple fact that we are not consciously aware of vital parts of oneself and that we are more than we think we are.

Man/woman, for example, trusts himself/herself much more when he/she says, ‘I will read,’ and then he/she reads, than he/she does when he/she says, ‘I will see,’ and then he/sees. He/she remembers having learned to read, but he/she does not remember having learned to see, and what he/she cannot consciously remember, he/she fears.

The fact is that although no one taught him/her to see, he/she sees. The part of himself/herself that did ‘teach’ him/her to see still guides his/her movements, still moves the muscles of his/her eyes, still becomes conscious despite him/her when he/she sleeps, still breathes for him/her without thanks or recognition and still carries on his/her task of transforming energy from an inner reality into an outer one. Man/woman becomes trapped by his/her own artificially divided self.

It is true that, as a rule, we are not aware of our whole entity. There is no reason, however, why we must be blind to the whole self of our present personality, which is part of the entity, and which can be glimpsed in terms of the breathing and dreaming ‘self’ of which I have spoken.

It is convenient not to be consciously aware of each breath we take, but it is sheer stupidity to ignore the inner self which does the breathing and is aware of the mechanics involved. I have said that the mind is a part of the inner world, but we have access to our own minds, which we ignore; and this access would lead us inevitably to truths about outer the outer world. Working inward, we could understand the outward more clearly.

PSYCHOLOGICAL TIME

Physical time is a camouflage. Psychological time belongs to the inner self, that is, to the mind. It is, however, a connective, a portion of the inner senses which we will call, for convenience, The Second Inner Sense. It is a natural pathway, meant to give easy access from the inner to the outer world and back again.

Time to our dreaming self is much like ‘time’ to our waking inner self. The time concept in dreams may seems far different than our conception of time in the waking state when we have our eyes on the clock and are concerned with getting to some destination by say, 12:15. But it is not so different from time in the waking state when we are sitting alone with our thoughts. Then, I am sure, we will see the similarity between this alone sort of inner psychological time, experienced often in waking hours, and the sense of time experienced often in a dream.

I cannot say this too often – we are far more than the conscious mind, and the self which we do not admit is the portion that not only insures our own physical survival in the physical universe which it has made, but which is also the connective between oneself and inner reality. It is only through the recognition of the inner self that the race of man/woman will ever use its potential.

The outer senses will not help man/woman achieve the inner purpose that drives him/her. Unless he/she uses the inner senses, he/she may lose whatever he/she have gained.

SELF CONSCIOUS POINT

Referring to the point at which self-consciousness entered into so-called inert form. We know know, now, that all form has consciousness, and so there was no point at which self-consciousness entered with the sound of trumpets, so to speak. Consciousness was inherent in the first materialization upon our plane.

Self-consciousness entered in very shortly after but not what we are pleased to call human self-consciousness. I do not like to wound your egos in this manner, and I can hear some yell ‘foul,’ but there is no actual differentiation between the various kinds of consciousness.

We are either conscious of self or we are not. A tree is conscious of itself as a tree. It does not consider itself as a rock. A dog knows it is not a cat. What I am trying to point out here is this supreme egotistical presumption that elf-consciousness must of necessity involved humanity per se. It does not.

So-called human consciousness did not suddenly appear. Our porr maligned friend, the ape, did not suddenly beat his/her hairy chest in exultation and cry, ‘I am a man/woman.’ The beginnings of human consciousness, on the other hand, began as soon as multi-cellular groupings began to form in field patterns of a certain complexity.

While there was no specific entry point as far as human consciousness was concerned, there was a point (in our terms) where it did not seem to exist. The consciousness of being human was fully developed in the cave man/woman, of course, but the human conception was alive in the fish.

We have spoken of mental genes. These are more or less psychic blueprints for physical matter, and in these mental genes existed the pattern for our human type of self-consciousness. It did not appear in constructed form for a long period.

Human self-consciousness existed in psychological time, and in inner ‘time’ long before we, as a species, constructed it. Human consciousness was inherent and latent from the beginning of our physical universe.

EGO II

The inner senses, are the impetus behind the physical formations. The inner senses themselves, through the use if mental enzymes, imprint the data contained in the mental genes onto the physical camouflage material.

I become impatient, though I shouldn’t, with this continued implied insistence that evolution involves merely human species – or, rather, that all evolution must be considered some gigantic tree with humanity as the supreme blossom.

Humanity’s so-called supreme blossom seems to be the ego, which can be, at times, a poisoning blossom, indeed. There is nothing wrong with the ego. The point remains, however, that man/woman became so fascinated with it that he/she has ignored the parts of himself/herself that make the ego possible, and he/she ignores those portions of himself/herself that give to the ego the very powers of which he/she is so consciously proud.

INNER EXPERIENCE

Why do mankind/womankind insist that an inner experience such as telepathy or premonition does not exist because they cannot hold it in both hands? And yet, in many instances, such cases can be corroborated by others in a way in which many psychological experience cannot be.

There is now way of measuring inner experience, or the psychological experience, rather, of someone who has lost a friend in death, but we do not deny that such an experience happens. Yet, if two people see the same ‘apparition,’ then instantly twice the evidence is required.

EXAMINE YOUR DREAMS

Look for these when you examine your own dreams:

  1. Dream locations that represent places familiar to you in your present daily life.
  2. Dream locations that represent places (such as foreign countries) to which you have never really traveled.
  3. Dreams locations that represent definite places that appear as they were in the past. If you dream of your childhood home as it was, not as it is now, then the location would belong in the category.
  4. Dream locations that represnt places that no longer exist physically.
  5. Strange, completely unfamiliar, dream locations.
  6. Indistinct dream locations.
  7. Strange dream locations to which you keep returning.

THE PURPOSE OF DREAM RECALL

We will be involved with a study of the characteristics of the dream world in general and attempt to isolate it as a separate reality for the purposes of examination. Then we shall regard it in its relation to physical reality, using comparisons and dissimilarities.

This will then allow us to proceed into the relationship between the waking and sleeping personality and discover the many ways in which the personality’s aims and goals are not only reflected but sometimes achieved in and through the dream condition.

Usually the dream state is considered from a negative standpoint and compared unfavorably with the waking condition. Emphasis is laid upon those conditions present in the waking state but absent from the dreaming experience. We shall consider those aspects of consciousness which are present in the dream environment and absent in the physical one. No study of human personality can pretend to be thorough that does not take the importance of dream reality into consideration.

In some discussions we will state the ways in which conscious goals can be achieved with the help of the dreaming self. All of this material will be reinforced with experiments that, I hope, you will conduct yourselves.

It is amazing how man/woman regrets the hours spent in sleep. He/she does not realize how hard he/she works when the ego is unaware. We hope to make this clear. We hope to let you catch yourselves in the act of doing so. You will realize how productive dream experiences are and the ways in which they are woven into the tapestry of your entire experience.

As mentioned previously, we will also deal with the nature of space, time and distance, as they appear in the dream environment. Some of our experiments along these lines will be most Illuminating. Here the ego cannot go, but it can benefit from the information, and perhaps in time, even a shadow of the ego may pass through that strange land and feel in some small way at home.