Category Archives: LOVE

Everything on Earth Remains The Same Except Human Activity

I could list hundreds of examples of what I mean. This is one of those obvious ideas that seem childish once it’s thought of. I don’t care whether or not it’s profound thought; it has meaning for me. But as far as I know, we humans are the only species that’s obsessed with ‘change’ , and ‘progress’ , and ‘controlling or mastering nature’ ; with learning about our past and with charting our future. We strive toward an impossible , or at least rosy, future in which we will have met all our challenges, so that we’ll live in some sort of unreal wonderland on earth. What do we do next — or will we give up on that idea too? Perhaps we’ll spend all of our time contemplating each other!

The rabbits in our neighborhood would continue to live as usual without our help. although they might miss nibbling upon the leafy vegetables in the local gardens. The fish and all of the complex minutiae of the local river bottoms would go on living as they always have. The sheep I see in the woods north of Vegas would continue to bound through the brush and among the mountains. They’d live  the same as ever, since it’s illegal for us to feed them — although they do like to move down the mountains at night and sample certain shrubs we have kindly planted about our houses.

In my darker moods I find myself thinking that I love the earth and everything upon it except the increasingly destructive activities of human beings — and sometimes I wonder about the human beings themselves! I love the deserts and forests, the oceans and rivers and lakes of the earth, the plains and the poles, the marshes and the mountains. And I know that in the Puerto Rico trench in the Atlantic Ocean, life in the sea at more than 8,000 feet down goes on just as it has for many millennia. It’s been like that for all of the interwoven life forms of the poles and the tropics, of the deserts and woodlands and prairies. Each species lives within its environment, whatever its conditions. And I think that in it way each life form must know that and love its home and has no desire to change or destroy it.

Awake-Seeming Dreams

There  are some notes I wanted to give concerning dreams in which you feel certain you are normally awake. When these dreams are unusually vivid, then the ego is aware and participating, but generally it is not using its critical faculties. As you know, you can become critically alert, but when you do so, you realize that you are not in your normal waking condition.

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In awake-seeming dreams you are indeed awake, but within a different psychological framework, indeed, within a different framework of reality. You are operating at a high level of awareness, and using the inner senses. These enable you to perceive an added depth of dimension which is responsible for the vividness and sense of exhilaration that often occurs within the kind of dream. The next step, or course, is to allow the ego to awaken its critical faculties while within this state. You are then able to realize that while you are indeed awake as you seem, you are awake while the body is asleep.

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When this occurs, you will be able to use your normal abilities in addition to those of the dream condition. You will be certain of your identity, realize that the physical self is sleeping or in dream state and that the inner self is fully awake. This represents a definite increase in the scope of consciousness and a considerable expansion over the usual limitations set by you upon yourself.

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Only then can you fully begin to manipulate the conditions that exit and communicate this knowledge that you receive to the ego. For the time, you see, the ego becomes a direct participator in such experience, at least to a degree.

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Almost all of your dream experiences do involve projections of one kind or another. These vary in intensity, type and even duration as any other experience vary. It takes a good deal of training and competence to operate with any real effectiveness within these situations.

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All in all, the intellect plays some part, but the institutional qualities are most important. There are chemical changes, also, that occur with the physical body when projections happen, and electromagnetic variations. These vary according to the form in which the projection occurs.

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The projected form does make some impression upon the physical system. It is possible for it to be detected. It is a kind of pseudo-image, materialistically speaking, but it has definite electromagnetic reality and chemical properties. Animals have sensed such apparitions. They react to the chemical properties and build up to the perception of the image from these.

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These chemical properties are more diffused in such an apparition than in a physical form, however. The chemical composition of a storm, perhaps, will give you an idea of what I mean. They cause small disturbances in the physical system. As a rule, they are not solid, in the same way that clouds are not solid, and yet they have shape and to certain extent boundaries and movement. They definitely have a reality, though you cannot usually perceive it with the physical senses.

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Perhaps this diffused quality is the most important difference (from your point of view) between an apparition and a physical form. There is an atomic structure, but in some ways it is less complete than the physical one. There is always a minute difference in the body’s weight when the individual is projecting.

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False Awakening or Awake-Seeming Dreams: Now I had a false awakening. In the back of my mind all night was the resolution to make sure I recorded my dreams. Here, I was sure I was awake. I wrote the dreams down in my notebook which was on the bedside table, and then, to make sure, I awakened my wife and told her the dreams also. She pointed out the the first dream and one of the others were definitely related. Again, I was positive I was awake.

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Then the suspicion struck me that perhaps this was an awake-seeming dream, that I was still dreaming and that none of the dreams had been written down at all. I kept struggling to analyze my state of consciousness and finally decided to check the notebook again

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I highly recommend this most advantageous method of projection to my blog readers. When you awaken — or seem to waken — in the middle of the night, try to get out of the body. Simply try to get out of bed without moving the body and go into another room.

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This is a pleasant and easy method. With some experience you will discover that you can maintain control, walk out of the apartment and outside. You may then attempt normal locomotion or levitate. There is little strain with this method. Keep it in mind so that you are alert to the initial favorable circumstances. You may be half awake. You may be in a false awakening. The method will work in either case. You can, if you want to, look back at your body.

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You must want to do this, however. Often, you do not want to see the body by itself, so to speak, and so choose methods that make this more difficult. Just this one exercise will sharpen your control greatly. It is an ABC. This experience is also less startling to the ego than a more abrupt projection, and the ordinary nature of the activities — walking into the next room, for example — will be reassuring. You are more calm in your own surroundings.

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Now it is possible for someone within the body to perceive someone who is not, but is not usual. The perceiver must be a person of strong psychic abilities or the projecting personality must be driven by high emotional intensity to make himself or herself known.

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The trick of staying between hallucinations and physical reality tell far more about how consciousness works.

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It is far more difficult to get objective proof for dream projections, yet the subjective proof is quite definite. The task of trying to maintain specific states of consciousness is enough work and effort to convince anyone having the experience that far more than simple dreaming or imagination is involved.

Changing Attitudes will help bring “Our Natural Place in the World”

I have not given complicated methods or suggestions, telling how to decipher or understand our own dreams, though  I have mentioned such topics often in my blogs.

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I have not given complicated methods concerning out-of-body travel, and yet all of my blogs, by changing attitudes, will help bring about changes in ourselves that will automatically enhance such activities. They will begin to take their natural places within our world. No methods will help us otherwise.

I do not want you to think that the answers to your questions lie prepackaged in the dream state, either, relatively inaccessible except to those who possess unique talents or some secretive knowledge of the world of the occult. Many people, long before the time of printing or reading, learned to read nature very well, to observe the seasons, to feel out “the seasons of the soul.” The answers, therefore, lie as close as our own back-door steps, for at the thresholds of our beings we automatically stand in the center of knowledge. We are never at the periphery of events.

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Regardless of our circumstances, our condition in life, our training or our aptitudes, at our own threshold we stand at the center of all realities — for at our center all existences intersect. We are everywhere part of them, and they are of us. Each portion of the universe carries the knowledge of all other parts, and each point of a reality is that reality’s center. We are, then, centered in the universe.

Again, even our dreams and thoughts go out to help form new worlds.

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Such considerations should naturally spark within us far vaster and yet far more intimate insights — insights in whose light the hazy rhetoric of prepackaged knowledge begins to disappear. As it does, so the speakers within each of us can rise to the surface of ordinary consciousness without being considered blabbermouths or mad men or women, or fools, without having to distant their information simply to bring it to our attention. The speakers are those inner voices that first taught us physical languages. We could be equally correct in calling them the voices of electrons or the voices of the gods, for each is a representation of Everything That Is, overflowing like a fountain both with knowledge and with love.

When we stand at our physical doorstep we look inward at an incredible glowing psychological venture. I am not using symbols in such statements, and hidden within them are important homey clues. Each spoon that we touch, each flower that we rearrange, each syllable that we speak, each room we attend to, automatically brings us in touch with our natural feeling for the universe — for each object, however homey or mundane, is alive with changes and comprehension.

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I do not, therefore, want you to concentrate your efforts in memorizing methods of perceiving other realities, but to realize that such insights are everywhere within our grasp. If we understand that, then we will rearrange the organization of our own thoughts quite by oneself. We will begin to read our own thoughts as easily as we now read a blog. “It is far more important to read your own thoughts than it is to learn to read the thoughts of others, for when your own feelings are known to you, you easily see that all other feelings are also reflected in your own”. When we look away from the world we are looking at it more closely. When we read sentences like the last one we are somewhat freeing our own minds, opening greater organizations. Our life is one dream that we are remembering.

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We are remembering it and creating it and creating it at once, watching it grow from the attention of our own love and knowledge, and as we seem to stand at its center, so we stand at the center of all of our dreams, which then spin themselves seemingly outward.

Our physical universe began, then, from a dreaming center.

Man and Woman explored the World in the Dreaming State long before they explored it Physically

Such dreams gave him and her the assurance that other lands existed outside of his and her own, and spurred him and her onward into those physical expeditions in which the species has always taken a particular delight.

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A man or woman might be while dreaming suddenly in strange territory, looking at the sky from a different viewpoint, with say, a familiar river nowhere in sight, and with a mountain where ordinarily a plain might be. This was in a way as startling an experience as it would be to us to find ourselves on some distant planet. (We do, for that matter, explore space in the same fashion, and on at least some occasions our own “visitors from outer space” are dream travelers from other dimensions of reality.)

In such a fashion man and woman learned the location of the oceans upon the earth — or at least was given the  assurance that such large bodies of water existed, along with clues as to their locations, and the placement of the stars overhead.

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Also in the same manner dreams were an aid in navigation, so that they served to let sailors know when land was near before it could be physically perceived — and there is no human activity to which dreams and group dreams have not contributed.

They were of great aid, of course, in human politics, so that through dreams  the intents of tribal leaders, say, were known to the others. Some people within the tribe specialized in such dreams, and again, dream content was and is directed by the individual intents, purposes and interests of the dreamer. In a certain manner dreaming, then, helped sharpen such individual tendencies while still directing them toward the public value fulfillment. The person interested most in herbs and plant life would also find that nightly dream excursions might find the dreamer examining strange herbs in another location than the native one. Or he or she might be given knowledge as to how the herbs could best be used for healing purposes. People are natural mimics, as are some animals and birds, so when tribal members related their dreams, they did not just tell them but acted them out with great mobility, carefully mimicking whatever animals or people or elements of land they may have encountered.

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The origins of drama began in just that fashion. Tribal leaders were usually chosen only after long “dream investigations,” in which the new leader’s name cropped up, say, time and time again in the people’s dreams. They expected to receive counsel from their dreams, such information was then aired and shared, studied and examined along with ll physical considerations that applied, before important decisions were made.

We do still continue such activity, again, although we have turned conscious minds away from those directions. Most of it does not become conscious because we do not want it to. In some areas, however, with the acceleration of physical travel, certain kinds of dreams have become more highly pertinent. Families in our society are often broken up, parents and children living quite apart in other portions of the country or in different countries entirely, so dreams that connect us with such relatives have risen to the fore, so to speak. People often keep track of changes in hometowns that they may not have visited for twenty years except in the dream state, when they familiarize themselves with the alterations that have happened, visit beloved streets and houses, or view old classmates.

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Very few people make any attempt to check out such information in physical terms. There is an entire global dream network, in other words, that goes quite unrecognized — one of spectacular organization in which exchanges of information occur that give us the basis for the formation of recognized physical events.

If small families kept track of their own family dreams, for example, they could discover unsuspected correlations and sense the interplay of subjective and objective drama with which they are always psychologically involved. Notice what kind of information you seek out from the internet, for example. Do you read the headline page and ignore sports, or vice versa? Do you read gossip column? The obituary? Do you seek out stories of lurid crime, or look for future incidents of political chicanery? The answers will show us the kind of material we look for most often. We will to some extent specialize in the same kind of information when we dream. We will organize the contents of our mind and the information available to us according to our own intents and purposes.

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One person’s dreams, therefore, while his or her own, will still fit into an important notch in the dreams of a given family. One person might, because of his or her own interests, seek largely from dreams warnings of difficulty or trouble, and therefore be the family’s dream watchguard — the one who has, say, the nightmares for everyone else. That person will also serve a somewhat similar role in the waking state, as a member of a family. The question in such instances is the reason for such a person’s over-concern and alarm in the first place — why the intense interest in such possible catastrophes, or in crime or whatever? — and the answer lies in an examination of the person’s feelings and beliefs about the nature of existence itself.

As far as group dreaming is concerned, however, there are still some people who have served as watchdogs in that regard, while others even in the dream state operate as healers or teachers or explorers or whatever. There is no craft that was not first conceived of by an individual dreamer, who later transferred it to the social world or activity.

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In the dreaming state, then the needs and desires of families, communities and countries are well known. The dream state serves as a rich source for the world’s knowledge, and is also therefore responsible for the outgrowth of its technology. This is a highly important point, for “the technological world out there” was at one time the world of dreams. The discoveries and inventions that made the industrial world possible were always latent in man’s and woman’s mind, and represented an inner glittering landscape of probability that he and she brought into actualization through the use of dreams — the intuitive an the conscious manipulation of material that was at one time latent.

Value fulfillment will always provide inner directions that remind man and woman constantly of the best ways in which such technology can be used. The need to possess such knowledge in uppermost in men’s and women’s mind now, and so it also becomes a vital dream topic or subject. In the dream state, then, to one extent or another man and woman seeks solutions to the problems of his and her age.

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The entire idea of the magical approach, is of itself sustaining.

It should remind us of the true effortlessness that is in a fashion responsible for our very existence. When you become overly concerned or worried in any area, remember that we are thinking those thoughts while the process of thinking is utterly effortless. That realization alone can further remind us that the conscious mind does not have to have all the information required. It only needs to have the faith that means are available — even if those are beyond its own scope of activity.

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There is an entire global dream network, in other words, that goes quite unrecognized — one of spectacular organization in which exchange of information occur that give us the basis for the formation of recognized physical events.

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People could be helped to consciously realize their participation in this worldwide dream organization. Why, I wonder, couldn’t the nations of the world set up cooperative studies to verify its existence? I think that science and religion would be violently opposed to the idea, at least in the beginning, for it would challenge many rigid beliefs held by each of those disciplines. In the deepest terms of course, such a study would actually validate the sources of science and religion. The experiment has the potential for significantly broadening our conscious understanding of the world we’re creating.

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Setting up such a global organization to study dreams, would probably require a decade of arguing among nations. Would governments gather the information, or independent agencies? How would all of this be paid for, administered and analyzed? How long would it take to acquire statistically significant data? Would the peoples of the world cooperate? I say they most enthusiastically would, for the dream research would have a sound intuitive basis: It would uncover and reinforce many deeper aspects of our individual and collective beings — and I know of few things more important than that consciously we understand ourselves as well as we can in order to meet the great challenges we’re creating.  But, imagine trying to win the cooperation of the nations of the world for such an undertaking! Actually, it would be quite an advance of we could even agree to begin talking about such a study.

Time Overlays

Time overlays are versions of master events, in that they occur in such a fashion that one “face” of an overall event may appear in one time, one in another, and so forth.

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Time overlays are the time versions of certain events, then. These time overlays always exist. They may become activated, however, by certain associations made in our present, and therefore  draw into our present time some glimpses either from the future or the past. So-called present time is thickened, then, by a psychological realization on deep levels of the psyche that all events are interrelated, and that the reincarnational experiences of any given individual provide a rich source of experience from which each person at least unconsciously draws.

Such usually unconscious knowledge is of great benefit to the species itself, so that at certain levels, at least, the knowledge of the species is not imprisoned within any given generation at once, but flows or circulates within the overall larger reincarnational picture. Probabilities are very much involved here, of course, and it is easier for particular events to fall within one time sequence than  another.

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I do not want us to feel that we are fated to experience certain events, however, for that is not the case. There will be “offshoots” of the events of our own lives, however, that may appear as overlays in our other reincarnational existences. There are certain points where such events are closer to us than others, in which mental associations at any given time may put us in correspondence with other events of a similar nature in some future or past incarnation, however. It is truer to say that those similar events are instead time versions of one larger event. As a rule we experience only one time version of any given action. Certainly it is easy to see how a birthday or anniversary, or particular symbol or object, might serve as an associative connection, rousing within us memories of issues or actions that might have happened under similar circumstances in other times.

Actually, that kind of psychological behavior represent the backbone of social organization as far as the species is concerned, and it is the usually hidden but definite past and future memories of reincarnational relationships that cement social organizations, from small tribes to large governments.

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To a certain extent, or course, we have been or will be each related to the other. In that light all of the events of time rub elbows together. We brush against the elbow of a future or past event every moment of our lives.

In the culture that we know, such information remains hidden from us. Our main belief systems lead us to feel that our present life is singular, unsupported by any knowledge of prior experience with existence, and fated to be cut off or dead-ended without a future. Instead, we always carry the inner knowledge of innumerable available futures. Our emotional life at certain levels is enriched by the unconscious realization that those who love us from past or future are connected to us by special ties that add to our emotional heritage and support.

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As many have supposed, particularly in fiction, love relationships do indeed survive time, and they put us in a special correspondence. Even as we were aware of reincarnational existences, our present psychological behavior would not be threatened but retain its prominence — for only within certain space and time intersections can physical actions occur. The more or less general acceptance of the theory of reincarnation, however, would automatically alter our social systems, add to the richness of experience, and in particular insert a fresh feeling for the future, so that we did not feel our lives dead-ended.

In earlier blogs I mentioned several times that we must reach a point at which we are able to see around the corner of seemingly contradictory material, and this is one of those occasions. Time overlays present us with a picture in which we have free will — yet each event that we choose will have its own time version. Now those time versions may be entirely different one from the others, and while we certainly initiate our own time version, in terms of usual understanding there is no true place or time in which that version can be said to actually originate.

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Such a time version suggests an occurrence in time, of course, and yet the event may leave only a ghostly track, so to speak, being hardly manifest, while in another life the time version may be of considerable prominence — while in our own experience it represents a fairly trivial incident of an ordinary afternoon.

The inner core of events, however, is held together by just that kind of activity. We are at every hand provided an unending source of probable events from past and future, from which to compose the events of our lives and society. Again, let me remind  you that all time exists simultaneously.

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In an experience last evening in the dream state, I received fresh evidence by viewing for myself portions of two other lives — merely snatches of environment, but so dearly filled with precious belongings and loved ones, so alive with immediacy — that I was shocked to realize that the full dimensions of existence could continue so completely in such detail and depth at the same time as my present life.

It seemed that I could step from any one such existence to the other as we might walk from one room to the other, and I knew that at other levels of the psyche this was indeed possible– and, of course, at other levels of the psyche those psychological doors are open.

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I have had particular difficulty, however, with “the theory of reincarnation,” because as it is usually described, it seemed that people used it to blame as the source of current misfortune, or as an excuse for personal behavior whose nature they did not otherwise understand, and it has been so maligned. Its reality, however, serves to generate activity throughout time’s framework as we understand it, to unite the species, to reinforce structures of knowledge, to transmit information, and perhaps most of all to reinforce relationships involving love, brotherhood, and cooperation between generations of men and women that would otherwise be quite separate and apart from each other.

Through such relationships, for example, say, the cavemen and cavewomen and the people of the 22nd century rub elbows, where in strict terms of time the species would seem to be quite disconnected from its “earlier” or “later” counterparts.

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Through such behavior the overall value fulfillment purposes and intents of the species are kept in focus, and those necessary requirements then planted in whatever space or time is required. Again, free will still operates in all such ventures.

Now while it seems that our world contains more and more information all the time, our particular brand of science is a relatively narrow one, in that it accepts as valid only certain specific areas of speculation. The areas outside of its boundaries become taboo, so that the realm of the unknown is no longer the material universe or the mysteries of space, but the interior universe and the mysteries of the mind as these are experienced or suspected to exist outside of those official areas. To that degree, the unknown is more feared by science than it ever was by religion.

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Religion was hampered — and is — by its interpretation of good and evil, but it did not deny the existence of other versions of consciousness, or different kinds of psychological activity and life. Reincarnation suggests, or course, the extension of personal existence beyond one time period, independently of one bodily form, the translation or transmission of intelligence through non-physical frameworks, and implies psychological behavior, memory and desire as purposeful action without the substance of any physical mechanism — propositions that science at its present stage of development simply could not buy, and for which it could find no evidence, for its methods would automatically preclude the type of experience that such evidence would require.

People can become quite frightened, then, of any kind of experience of a personal nature that imply reincarnational life, for they are then faced with the taboos of science, or perhaps by the distorted explanations of some religions or cults. We therefore protect ourselves from many quite natural up thrusts that would on their own give us experience with our own reincarnational existences, and we are often denied psychological comfort in times of stress that we might otherwise receive.

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I do not necessarily mean that full-blown pictures of other existences would necessarily come into our mind, but that in one way or another we would receive a support or change of mood as those loved by us in other lives in one way or another sensed our need and responded.

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The entire nature of events, then, exists in a different way than we have supposed, only small portions slicing into the reality that we recognize — yet all underneath connected to a vast psychological activity. We might compare events to psychological consonants that underlay or underlie the more unusual features of physical psychological environment.

Viruses as biological statements and part of the body’s overall health system

Viruses serve many purposes. The body contains all kinds of viruses, including those considered deadly, but those are usually not only harmless, or inactive, but beneficial to the body’s overall balance.

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The body maintains its vitality not only through the physical motion and agility that we perceive, but by microscopic agility, and actions within microseconds, that we do not perceive. There is as much motion, stimulation, and reaction in the interior bodily environment as the body meets through its encounters with the exterior environment. The body must now and then “flush its systems out,” run through its repertoire, raise its temperature, activate its hormonal actions more strongly. In such ways it keeps its system of immunities clear. That system operates always. To some extent, it is a way that the body distinguishes between self and nonself.

In certain fashions, that system also keeps the body from squandering its energies, preserving biological integrity. Otherwise it would be as if we did not know where our own house began or ended, and so tried to heat the entire neighborhood. So some indispositions “caused by viruses” are accepted by the body as welcome triggers, to clean out the system, and this applies to our present indispositions.

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More is always involved, however, for those viruses that we consider communicable do indeed in one way or another represent communications on a biological level. They are biological statements, literally social communications, biologically made, and they can be of many kinds.

When a skunk is frightened, it throws off a foul odor indeed, and when people are frightened they react in somewhat the same fashion at times, biologically reacting to stimuli in the environment that they consider alarming. They throw off a barrage of “foul viruses” — that is, they actually collect and mobilize from within their own bodies viruses that are potentially harmful, biologically trigger these, or activate them, and send them out into the environment in self-protection, to ward off the enemy.

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In a fashion this is a kind of biological aggression. The viruses, however, also represent tensions that the person involved is getting rid of. That is one kind of statement. It is often used in a very strong manner in times of war, or great social upheaval, when people feel frightened.

The olympic athlete may be charged by the great physical vitality that one feels watching that athletic panorama. [Because of that, and for other personal reasons], one could find no release for the intense energy one could feel, so one may get rid of it, protecting oneself, and throw our one ‘s threatening biological posture: the viruses.

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Our normal bodies have not received any such goodies sometimes, so they exuberantly used them as triggers to regenerate the immune systems.

Many people had such reactions, coming from athletic events, in that they do not know how to use and release their own energies — as if they themselves felt put in an inferior position in comparison to such achievements.

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There are all kinds of biological reactions between bodies that go unnoticed, and they are all basically of a social nature, dealing with biological communications. In a fashion viruses, again, are a way of dealing with or controlling the environment. These are natural interactions, and since we live in a world where, overall, people are healthy enough to contribute through labor, energy, and ideas, health is the dominating ingredient — but there are biological interactions between all physical bodies that are the basis for that health, and the mechanisms include the interactions of viruses, and even the periods of indisposition, that are not understood.

All of this has to do with man’s and woman’s intent and his or her understanding. The same relationships, however, do not only exist between human bodies, or course, but between man and woman and the animals and the plants in the environment, and is part of the unending biological communication that overall produces the vitality of physical experience.

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One note on vitamins: they are most effectively used for periods of two or three weeks, where they act as stimuli and reminders to the body. Then drop their use for two or three weeks, so that the body then produces by itself those elements we have reminded it we want. Any steady use of vitamins is not to our overall benefit, for we give the body what it needs too easily, and its ability to produce such material on its own becomes sluggish.

Certain “diseases” are protections against other diseases, and the body on its own is its own excellent regulator.

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Obviously those abilities operate best when we trust them. The body’s systems know what diseases are in the air, so to speak, and will often set up countermeasures ahead of time, giving us what we experience as an indisposition of one kind or another — but an indisposition that is actually a statement of prevention against another condition.

There is great traffic flow in a city: A body knows how to leap out of the way in a moment’s time from an approaching car. In the interior physical environment there is far greater traffic flow. There are decisions made in periods of time so brief we cannot imagine them — reactions that are almost over before responds to its inner reality, and to all the stimuli from the exterior environment. The body is an open system. As solid as it seems to us, there are constant chemical reactions between it and the world, electromagnetic adjustments, alterations of balance, changes of relationships — alterations that occur between the body and its relationship with every other physical event, from the position of the planets and moon and the sun, to the position of the smallest grain of sand, to the tiniest microbe in anyone’s intestine.

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All of these adjustments are made without our conscious notice, and yet in with our overall purposes and intents.

Genes are elemental units arranged along the threadlike chromosomes in the nucleus of each cell, and transmit hereditary characteristics to following generations of animals and pants. The gene is primarily made up of protein and a twisted double strand of helix of DNA, or deoxyribonucleic acid. Each gene occurs at a specific location on a chromosome. We humans, for instance, have 46 chromosomes and an estimated 100,00 genes in each cell, and our genes provide the blueprints for the synthesis of some 50,000 proteins. I’m sure that our wonder at the vast organization of nature will continue to grow as our scientists plunger ever deeper into the complexities of genetic research. And what about the philosophical questions involving free will in all of this? Just how much real freedom do we have, if all is programmed by our genetic heritage? (I ask the question  aside from the old, still-extant arguments within philosophy, psychology, and religion over whether free will has ever existed — or does — in any context. In addition, now we also have many newer questions about inherited genetic equality and/or inequality.

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For that matter, one can ask the same questions about our supposed reincarnational heritage: Just how much free will does that concept leave us? Are we as fated to dance to unknown and unrealized nonphysical reincarnational events, tendencies, and goals, as we are to the physical, genetic ones — that is, do the two operate together? How immutable, or resistant to change, are those two endowments, and what parts of either one can we turn off if we choose to? Will the dissection of a gene, down even to its atomic components, ever yield reincarnational clues? Consciousness forms the genes, and not the other way around, and the about-to-be-born infant is the agency that add now material through the chromosomal structure.

Viruses and infections are always present. They are themselves fragments, struggling small fragments without intention of harm. We have general immunity, believe it or not, to all such viruses and infections. Ideally, we can inhabit a plane with them without fear. It is only when we give tacit agreement that harm is inflicted upon us by these fragments. To some degree, lesser, dependent lives such as household pets are dependent upon our psychic strength. They have their own, it it true, but unknowingly we reinforce their energy and health.

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When ur own personalities are more or less in balance, we have no trouble at all in looking out for creatures, and actually reinforcing their own existence with residues of our creative and sympathetic powers. In times of psychological stress or crisis, quite unwittingly we without this strong reinforcement.

Animals certainly do have energy to maintain their own health, but this is strongly reinforced as a rule by the vitality of human beings to whom the animals are emotionally attached.

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Animals, like people, sense when they are a burden.

The Garden of Eden represents a distorted version of awakening as a physical creature

Man and woman becomes fully operational in his and her physical body, and while awake can only sense the dream body that had earlier been so real to him and her. He or she now encounters his or her experience from within a body that is subject to gravity and to earth’s laws. He or she must use physical muscles to walk from place to place. He and she sees himself and herself suddenly, in a leap of comprehension, as existing for the first time not only apart from the environment, but apart from all of earth’s other creatures.

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The sense of separation is, in those terms, initially almost shattering. Yet man or woman is to be the portion of nature that views itself with perspective. He and she is to be the part of nature that will specialize, again, in the self-conscious use of concepts. He and she will grow the flower of the intellect — a flower that must have its deep roots buried securely within the earth, and yet a flower that will send new psychic seeds outward, not only for itself but for the rest of nature, of which it is a part.

But man and woman looked out and felt himself and herself suddenly separate and amazed at the aloneness. Now he and she must find food, where before his or her dream body did not need physical nourishment. Before, man and woman had been neither male nor female, combining the characteristics of each, but now the physical bodies also specialized in terms of sexuality. Man and woman has to physically procreate. Some lost ancient legends emphasized in a clearer fashion this sudden sexual division. By the time the Biblical legend came into being, however, historical events and social beliefs were transformed into the Adam and eve version of events.

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On the one hand, man and woman did indeed feel that he or she had fallen from a high estate, because he and she remembered that earlier freedom of dream reality — a reality in which the other creatures were still to some degree immersed. Man’s and woman’s mind, incidentally, at that point had all the abilities that we now assign to it: the great capacity for contrast of imagination and intellect, the drive for objectivity and for subjectivity, the full capacity for the development of language — a keen mind that was as brilliant in any caveman or cavewoman, say, as it is in any man or woman on a modern street.

But if man or woman felt suddenly alone and isolated, he or she was immediately struck by the grand variety of the world and its creatures. Each creature apart from himself or herself was a new mystery. He and she was enchanted also by his and her own subjective reality, the body in which he and she found himself or herself, and by the differences between himself and herself and others like him or her, and the other creatures. He and she instantly began to explore, to categorize, to point out and to name the other creatures of the earth as they came to his or her attention.

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In a fashion, it was a great creative and yet cosmic  game that consciousness played with itself, and it did represent a new kind of awareness, but I want to emphasize that each version of All That Is is unique. Each has its purpose, though that purpose cannot be easily defined in our terms. Many people ask, for example: “What is the purpose of my life?” Meaning: “What am I meant to do?” but the purpose of our life, and each life, is in its being. That being may include certain actions, but the acts themselves are only important in that they spring out of the essence of our life, which simply by being is bound to fulfill its purposes.

Man’s and woman’s dream body is still with him and her, or course, but the physical body now obscures it. The dream body cannot be harmed while the physical one can — as man and woman quickly found out as he or she transformed his and her experience largely from one to the other. In the dream body man and woman feared nothing. The dream body does not die. It exists before and after physical death. In their dream bodies men and women had watched the spectacle of animals “killing” other animals, and they saw the animals’ dream bodies emerge unscathed.

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They saw the earth was simply changing its forms, but that the identity of each unit of consciousness survived — and so, although they saw the picture of death, they did not recognize it as the death that to many people now seems an inevitable end.

Men and women saw that there must be an exchange of physical energy for the world to continue. They watched the drama of the “hunter” and the “prey,” seeing that each could contribute so that the physical form of the earth could continue — but the rabbit eaten by the wolf survived in a dream body that men and women knew was its true form. When man and woman “awakened” in his or her physical body, however, and specialized in the use of its senses, he or she no longer perceived the released dream body of the slain animal running away, still cavorting on the hillside. He and she retained memory of his and her earlier knowledge, and for a considerable period he or she could now and then recapture that knowledge. He and she became more and more aware of his or her physical senses, however: Some things were definitely pleasant and some were not. Some stimuli were to be sought out, and others avoided, and so over a period of time he or she translated the pleasant and the unpleasant into rough versions of good and evil.

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Basically, what made him and her feel good was good. He and she was gifted with strong clear instincts that were meant to lead him or her toward his or her own greatest development, to his and her own greatest fulfillment, in such a way that he and she also helped to bring about the highest potential of all of the other species of consciousness. His or her natural impulses were meant to provide inner directives that would guide him and her in just such a direction, so that he or she sought what was the best for himself and herself and for others.

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In some ways the overall consciousness of United States continually becomes involved with — entwined with — the consciousness of adversaries like Russia and Iran: Such consciousnesses, once created, continue to grow and to complicate themselves in new ways within our concept of “time.” Obviously, on an even larger scale of activity, the consciousnesses of all the nations of our world contribute to the challenges, and dilemmas swirling around the Middle East situation.

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.

Physical events are the end products of non-physical properties

The formation of events is initially an emotional, psychic, or psychological function. Events are physical interpretations, conventionalized versions of inner perceptive experience that are then “coalesced” in space and time. Events are organized according to laws that involve, belief, intent, and the intensities with which these are entertained.

Events are attracted or repelled by us according to our loves, beliefs, intents, and purposes. Our world provides a theater in which certain events can or cannot occur. Wars, violence, disasters — these are obviously shared by many, and are a part of our shared psychological and physical environment.

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Some people encounter war directly, however, in terms of hand-to-hand combat, or bombing. Others are only inconvenienced by it. Here the mass shared environment is encountered as physical reality according to individual belief, love, and intent. In the deepest meaning there is no such thing as a victim, either of war, poverty, or disease. This does not mean that war, poverty, and disease could not be combatted, for in the terms of conventional understanding it certainly appears that men and women are victims in many such cases. Therefore they behave like victims, and their beliefs reinforce such experience.

Our beliefs form our reality, and this means that our beliefs structure the events we experience.

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Such experience then convinces us more thoroughly of the reality we perceive until a vicious circle is formed, in which all events mirror beliefs so perfectly that no leeway seems to appear between the two.

If this were really the case, however, mankind’s history would never change in any true regard. Alternate paths of experience — new possibilities and intuitive solutions — constantly appear in the dream state, so that man and woman’s learning is not simply dependent upon a feedback system that does not allow for the insertion of creative material. Dreaming then provides the species with learning experience not otherwise available, in which behavior and events can be judged against more developed and higher understanding that present in conventional daily reality at any level.

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There may be, for example, complications arising from a person’s intents, loves, and desires that cause the individual to seek certain events that his of her very beliefs make impossible. Current experience will provide a dilemma in which desired goal seems impossible.

In such instances a dream, or a series of them, will often then alter the person’s beliefs in a way that could not otherwise occur, by providing new information. The same data might come in a state of inspiration, but it would in any case be the result of an acquisition of knowledge otherwise inaccessible. Love, purpose, belief, and intent — these shape our physical body and work upon it and with it even as at other levels cellular consciousness forms it.

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Love is a biological as well as a spiritual characteristic. Basically, love and creativity are synonymous. Love exists without an object. It is the impetus by which all being becomes manifest. Desire, love, intent, belief and purpose — these form the experience of our body and all the events it perceives. We cannot change one belief but it alters our body experience. The great give-and-take between biological and psychological integrity occurs constantly. Our thoughts are as active as our cells, and as important in maintaining our physical being.

Our thoughts are also as natural as our cells. Our thoughts propel us toward survival and growth also, and in the same way that cells do. If we find oneself in physical difficulties health-wise, we cannot say: “Why doesn’t my body stop me and assert its own wisdom?” Because in the truest sense there is no division between our thoughts and our body. Our thoughts multiply even as our cells do. Our thinking is meant to ensure our survival in those terms, as much as our body mechanism.

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The give-and-take between the two occurs largely in the dream state, where constant translations of data occur. Our thoughts and our body cells are reflected one in the other.

I am going to suggest a series of exercises. They should be regarded as creative exuberant games. They will acquaint us with our psyche, or our own greater experience of oneself, by helping us shift our attention to aspects of our own experience that usually escape our notice.

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The exercise will not work, however, in the way they are meant to if they are embarked upon with too serious an air or intent. They should be considered as creative play, though of a mental nature, and they actually consist of mental endeavors tried quite spontaneously by children. So they are not to be regarded as esoteric accomplishments. They represent the intent to discover once again the true transparent delight that we once felt in the manipulation of our own consciousness, as we looped and unlooped it like a child’s jumping rope.

The dream state is the source of all physical events, in that it provides the great creative framework from which we choose our daily actuality.

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Children quickly learn their parents that experience must be structured in a certain conventional pattern. In their own periods of imaginative play, however, children utilize dream events, or events perceived in dreams, while clearly realizing that these are not considered actual in the “real” world.

Physical play is pleasant, and accompanied by high imaginative activity. Muscles and mind are both exercised. The same kind of activity occurs in the child’s dream state as it learns to handle events before they are physically encountered. Intense dream activity is involved. Some dream events are more real to the child than some waking events are — not because the child does not understand the nature of experience, but because he or she is still so close to the emotional basis behind events. Some of the exercises will put us in touch with the ways events are formed.

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Children’s play, creativity, and dreams all involve us with the birth of events in the most direct of fashions. The games that we play or habitually observe will, of course, tell us much about the kind of organization that occurs in our own experience. Overall, we organize events around certain emotions. These can be combative, in which there will always be good teams and bad teams, salvation or destruction, winning or losing.

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The events of our life will follow a similar structure. Before conditioning, children’s play follows the love of performance, of body or imagination, for performance’s sake only; the expansion of mental or physical abilities. The most satisfying of events involve those characteristics. The exercises will have to do with the natural joyful manipulation of the imagination that children employ.

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.

The body reacts to information about the environment.

Information which we are not consciously concerned. That same information is highly important to the body’s integrity, however, and therefore to our own mental stance.

On cellular levels the body has a picture not only of its own present condition, but of all those aspects of the physical environment that affect its own condition. In its own codified fashion it is not only aware of local weather conditions, for example, but of all those world patterns of weather upon which the local area is dependent. It then prepares itself ahead of time to meet whatever challenges of adjustment will be necessary. It weighs probabilities; it reacts to pressures of various kinds.

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We are aware of pressure through touch, but in another version of that sense entirely, the cells react to air pressure. The body knows to the most precise degree the measurements involving radiation of all kinds. At one level, the body itself has a picture of reality of its own, upon which our conscious reality must be based — and yet the body’s terms of recognition or knowledge exist in terms so alien to our conscious ones as to be incomprehensible. Our conscious order, therefore, rides upon this greater circular kind of knowledge.

Generally speaking, the psyche has the same kind of instant overall comprehension of psychological events and environments as our body has of physical ones. It is then aware of our overall psychological climate; locally, as it involves us personally, and in world terms.

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Our actions take place with such seeming smoothness that we do not realize the order involved. A volcanic eruption in one corner of the world will ultimately affect the entire earth in varying degrees. An emotional eruption will do the same thing on another level, altering the local area primarily but also sending out its ripples into the mass psychological environment. The psyche’s picture of reality, then, would be equally incomprehensible to the conscious mind because of the intense focus upon singularity that our usual consciousness requires.

Our dreams often give us glimpses, however, of the psyche’s picture of reality in that regard.

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We become aware of probabilities, as actions sometimes that seem to have no connection with our own, but which are still related to them in that greater scheme of interaction that ordinarily we do not comprehend.

When we grow from a baby to an adult we do not just grow tall: we grow all about oneself, adding weight and thickness as well. To some extent events “grow” in the same fashion, and from the inside out, as we do. In a dream we are closer to those stages in which events are born. In our terms they emerge from the future and from the past, and are given vitality because of creative tension that exists between what we think of as our birth and our death. We make sentences out of alphabet of our language. We speak these or write them, and use them to communicate. Events can be considered in the same fashion, as psychological sentences put together from the alphabet of the senses — experience sentences that are lived instead of written, formed into perceived history instead of just being penned, for example, into a book about history.

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Our language to some extent programs our experience. There is a language of the senses, however, that gives us biological perception, experience, and communication. It forms the nature of the events that we can perceive. It puts experience together so that it is physically felt. All of our written or verbal languages have to be based upon this biological “alphabet.” There is far greater leeway here than there is in any of our spoken or written languages.

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I use the word “cord” to express the source out of which such languages spring. There are many correlations of course between our language and our body. Our spoken language is dependent upon our breath, and even written language is dependent upon the rapidity with which messages can leap the nerve endings. Biological cords then must be the source for physical languages, but the cords themselves arise from the psyche’s greater knowledge as it forms the physical mechanism to begin with.

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Dreams are a language of the psyche, in which man’s and woman’s nature merges in time and out of it. Man and woman have sense experiences. He/she runs, though he or she lies in bed. He/she shouts though no word is spoken. He/she still has the language of the flesh, and yet that language is only opaquely connected with the body’s mechanisms. He/she deals with events, yet they do not happen in his or her bedroom, or necessarily in any place that he or she can find upon awakening.