Category Archives: Time

There is a Period of Adjustment After Leaving This Plane

Although our adjustment involves the most difficulty since our camouflage pattern is unusually rigid.

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The shock of birth is worse. The new personality is not entirely focused, and it must make immediate critical adjustments of the strongest nature. Death in our terms is a termination but does not involve such immediate critical manipulations. There is ‘time’ to catch up, so to speak.

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In a sudden death, however, this can be more upsetting to the personality involved, and since the new materialization is simultaneous, it can lead to confusion.

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If we will use psychological time as I have told in previous blogs, we will get immediate first-hand experience with many facets of reality which takes me pages to explain with the use of words. All entities are self-aware portions of the energy of All That Is. They are self-generating, and if we understand this, we will stop thinking in terms of beginnings and endings.

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The inner senses operate on all planes and under all circumstances. The outer senses vary according to plane and circumstance. The outer senses are dependable only in terms of definite system of reality for which they were constructed. Their purpose, or course, is to enable the conscious personality to recognize as valid, camouflage patterns that are only valid under certain conditions.

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Entities create stages upon which to act out their problems. The point is that once the play begins, the actors are so completely engrossed in their roles that they forget that they themselves wrote the play, constructed the sets or are even acting.

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The reason is rather apparent: If you know that a situation is ‘imaginary,’ you are not going to come to grips with it. This way, you have your actors taking the situation as it seems to be but looking about in amazement now and then to wonder how they got where they are, who constructed the sets and so forth. They do not realize that the whole thing is self-created, nor should they in the main, since the urgency to solve problems would dissolve.

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I’m not worried that I’m going to disturb the balance. Far from it. The fact is that the realization can, and often does, come after the play is well under way, and at this point, the camouflage action is so involved that the realization itself appears in the framework of the camouflage and is often indistinguishable from it.

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It goes without saying that a bird’s death is inevitable, but a cat killing a bird does not have to juggle the same sort of values with which a man or woman must be concerned. For now, suffice it to say that to kill for self-protection or food on our plane does not involve us in what we may call for the first time, I believe, karmic consequences.

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To kill for convenience, or for the sake of killing involves rather dire consequences, and the emotional value behind such killing is often as important as what is killed. That is, the lust for killing is also a matter that brings dire consequences, regardless of the particular living thing that is killed. This involves value judgments of a very important type, and I will not go into them in this blog.

The Inner Senses

The inner senses give much stronger impressions than those given by the outer ones. We should, in the future, be able to achieve the counterparts of sight, sound, smell and touch, embellished by inner counterparts of width and existence, using the inner senses. We have trouble now with the duration of our inner visions because we are trying to transpose them according to physical time — and this is going about it in the wrong way. As I have mentioned in earlier blogs, we have at our command, even now, an inroad, a relatively accessible one, in what is termed psychological time.

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This is closely related to the second inner sense, and it is upon psychological time that we must try to transpose our inner visions. You can see how handicapped we are because of the difficulties involved in trying to explain inner data in terms of outer data. For instance, when I tell you that the second inner sense is like our sense of time, this does give some understanding of what psychological time is like, but we are apt to compare the two too closely.

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Any communications coming through the inner senses will exist in our psychological time. Psychological time operates during sleep and quiet hours of consciousness. Now, in dreams we may have the feeling of experiencing many hours or even, days. These days and hours of psychological experience are not recorded by the physical body and are outside of the physical time camouflage. If in a dream, we experience a period of three days, physically we do not age for these days.

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Psychological time is so a part of inner reality that even though the inner self is still connected to the body, we are, in the dream framework, free of some very important physical effects. Now, as dreams seem to involve us in duration that is independent of clock time, so can we achieve the actual experience of duration as far as our inner visions are concerned.

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But the minute — the physical minute — we try to transpose these visions upon the physical minute, then we lose them. Many times, in so-called daydreaming, we have lost track of clock time, and this experience of inner duration has entered in.

“What did we intend clock time to begin with? Some ask.

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It was invented by the ego to protect the ego, because of the mistaken conception of dual existence; that is, because man and woman felt that a predictable, conscious self did the thinking and manipulating, and an unpredictable self did the breathing and dreaming. He and she set up boundaries to protect the ‘predictable’ self from the ‘unpredictable’ self and ended up by cutting the whole self in half.

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Originally, psychological time allowed man and woman to live in the inner and outer worlds with relative ease, and man and woman felt much closer to their environment. In prehistoric times, mankind and womankind evolved the ego to help him and her deal with camouflage patterns that they had created. This is no contradiction, as will be explained in later blogs. He and she did the job so well that even when he or her had things well under control, he or she was not satisfied. He and she developed at a lopsided level. The inner senses led him and her into a reality he and she could not manipulate as easily as he and she could physical camouflage, and he and she feared what he and she thought of as a loss of mastery.

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Hypnosis can be used to better our condition. It is, after all, a method of acquainting the ego, through effects, with the abilities of the whole self of which it is a part.

When my readers reread my blogs, they will see that it must be studied carefully. One, point, however: conscious fear is usually the main hindrance as far as inner data is concerned. Therefore, a realization that theses senses belong to us and that they are quite natural, will help avoid the closing off of such data by the conscious mind.

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If we remember this, inner data will come through much more easily, and we will be able to control it. It is never of itself overpowering. We can train ourselves in the recognition of such data, its utilization and control. Within the framework of psychological time we can also lengthen such experiences.

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They are always paramount in evolutionary development, being the impetus behind the physical formations. The inner senses themselves, through the use of mental enzymes, imprint the data contained in the mental genes onto the physical camouflage material.

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

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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 ego. The point remains, however, that man and woman became so fascinated with it that he has ignored the parts of himself or herself that make the ego possible, and he or she ignores those portions of himself or herself that gives to the ego the very powers of which he or she is so consciously proud.

The Psychological TIme

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.

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Time to our dreaming self is much like ‘time’ to our waking inner self. The time concept in dreams may seem far different that our conception of time in the waking state when we have our eyes on the clock and 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 ourselves and inner reality. It is only through the recognition of the inner self that the race of man and woman will ever use its potential.

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

Psychological time is a natural connective to the inner world. As we can experience days or hours within its framework in the dream state and not age for the comparable amount of physical time, so as we develop, we will be able to rest and be refreshed within psychological time even when we are awake. This will aid our mental and physical state to an amazing degree. We will discover an added vitality and a decreased need to sleep. Within any given five minutes of clock time, for example, we may find an hour of resting which is independent of clock time.

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We can look through psychological time at clock time and even use clock time then to our greater advantage; but without the initial recognition of psychological time, clock time becomes a prison. A proper use of psychological time will not only lead us to inner reality but will prevent us from being rushed in the physical world. It provides quiet and peacefulness.

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From its framework we will see that clock time is as dreamlike as we once thought inner time was. We will discover that ‘inner time’ is as much a reality as we once considered outer time to be. In other words, peeping inwards and outwards at the same ‘time’ we will find that all divisions are illusion and all time is one time.

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Who do I share this image with?

What ghost haunts this house?

I smile and reach for a cup of Starbucks

And motions beyond my will begin.

My fingers move smoothly out

And lift the curving spoon.

With just the proper touch

They pick the Starbucks up.

Yet I have nothing to do with this.

Who moves the cup? Who moves?

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And while I speak to you, my lungs

Rise and fall behind breastbones,

Fill their secret tissue mouths

With the air that swirls in this bright room.

They breathe for me the very breath

Upon which all I an depends.

Yet I do not know how this is done.

Who is this ghost,

This other one?

Who moves the lung? Who breathes?

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While I sleep and lie stretched out,

Eyelids closed and pupils dark,

Who walks wide-eyed downstairs

Through the door in the cold night air,

And travels where I have never been?

Who leaves clear memories in my head

Of people I have never met?

Who takes these trips while I

 Never lift one inch from bed?

Who dreams?

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The mover, the breather, the dreamer

Shares with me this fond flesh.

He or she is a twin so like myself

That I cannot recognize his or her face.

He or she goes his or her way and I go mine.

We never meet head-on, and yet

I am aware of this ghost

Behind my every word or act.

Who moves? Who breathes?

Who dreams?

The Tree Conscious

Of course trees are conscious. What we have here is latent energy, vitality and capacity, with much of it withheld or suspended momentarily. The tree is dissociated in one manner. In some ways, its living forces and consciousness are kept to a minimum. It is in a state of drowsiness on the one hand; and on the other, it focuses the usable portion of its energy into being a tree.

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The state of consciousness involved here is dull as compared to the highly differentiated human ability in many ways. However, in other ways, the experiences of the tree are extremely deep, dealing with the inner senses which are also properties of treedom.

The inner senses of the tree have strong affinity with the properties of the earth itself. They feel their growing. They listen to their growing as we might listen to our own heartbeat. They experience this oneness with their own growth, and they also feel pain. The pain, while definite, unpleasant and sometimes agonizing, is not of an emotional nature in the same way that we experience pain. In some ways, it is even a deeper thing. The analogy may not be perfect, far from it, but it is as if our breath were to be suddenly cut off — in a manner, this somewhat approximates pain for a tree.

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The tree makes adjustments just as we do. It listens to its growth up from the earth and to the murmur of the growth of its roots beneath. It adjusts each root ending according to what impediments might lie in its way. Without the conscious mind of man it nevertheless retains this inner consciousness of all its parts, above and below the ground, and manipulates them constantly.

The tree is also aware of its environment to an astonishing degree. It maintains constant awareness and the ability to adjust itself in two completely different worlds, so to speak — one in which it meets little resistance in growing upward and one composed of much heavier elements into which it must grow downward. Man needs artificial methods to operate effectively on land or in water, but the so-called unconscious tree manages nicely in two worlds as diverse, certainly, as land and water, and makes itself a part of each.

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And as far as motion is concerned, the tree moves upward and downward. It is quite unfair to say that it cannot transport itself, since it does so to an amazing degree; the roots and limbs moving in all directions. The inner senses of all plant life are well attuned, alert and very vital. All of these fragments have consciousness to a rather high degree, considering the man holds them in such low repute.

My readers of my previous blogs, remember of the trance state — in a light trance, we are able to maintain awareness of self, our environment and our place in it. We simply behave somewhat differently, not bestirring ourselves in any direction unless the suggestion to do so has been given. The awareness of plant life lies along these lines.

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Now, in a deep trance the subject, though fully aware of what is happening in the trance, may remember nothing of it afterward. The awareness of plant life is also somewhat like that of the subject in deep trance. Except for the suggestion and stimulus received by regular natural forces on our plane, the plant life does not bestir itself in other directions. But like the trance subject, our plant is aware. Its other abilities lie unused for the time, and latent, but they are present.

The awareness is focused along certain lines. The tree lives through its inner senses, experiencing many sensations and reacting to many stimuli of which we are unaware. Minute earth tremors, even the motion of small ants about its lower trunk. — these are recognized and experienced. Such invisibilities as humidity, radioactivity and all electrical values are felt as quite real things to our tree.

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A tree knows a human being also, by the weight of a boy upon its branches, by the vibrations in the air as adults pass, which hit the tree’s trunk at varying distances, and even by voices. My readers must remember what I said in previous blogs about mental enzymes and my remark that color can sometimes be heard. The tree recognizes a human being, though it does not see the human being in out terms. It does not build up the image of a man or woman, but it builds up a composite sensation which represents, say, a given individual. And the tree will recognize the same man or woman who passes it by each day.

As our own body senses temperature changes, it also senses the psychic charge, not only of other individuals, but of plant and vegetative matter. Our tree builds up a composite of sensations of this sort, sensing not the physical dimensions of a material object, whatever it is, but the vital psychic formation within and about it.

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Size is sensed by a tree, however, perhaps because of its inherent concern with height. The table around which my wife walks senses, even as she senses it.

Man’s and woman’s ego causes him or her to interpret everything else in light of himself or herself. He or she loses much in this manner. The ego can be compared to the bark of a tree. The bark is flexible, vibrant, and grows with the growth beneath. It is a tree’s contact with the outer world, the tree’s interpreter and, to some degree, the tree’s companion. So should man’s and woman’s ego be.

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When man’s and woman’s ego turns instead into a shell — when instead of interpreting outside conditions, it reacts too violently against them, then it hardens and becomes an imprisoning form that begins to snuff out important data and to keep enlarging information from the inner self. The ego’s purpose is protective. The ego is also a device to enable the inner self to inhabit the physical plane.

If, for example, our tree bark grew fearful of stormy weather and began to harden itself against the elements, in a well-meaning but distorted protective spirit, then the tree would die. This is what the ego does when it reacts too violently to purely physical data. As a result, it stiffens, and then we have, a well-meaning self, the cold detachment with which we at one time faced the world.

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Nevertheless, let remind you that the tree’s bark is quite necessary and cannot be dispensed with.

The idea of dissociation could be likened to the slight distance between the bark and the inside of the tree. Here we do not have a rigid bark, as we could not have a rigid ego. We have instead a flexible bark, changing with the elements, protecting the inner tree (or inner self), but flexible, opening or closing in rhythmic motion.

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The inner tree can continue to grow because the bark is resilient. It bends with the wind. It does not bend when there is no wind, nor does it stiffen, stopping the flow of sap to the treetop for fear that the dumb tree, not knowing what it was up to, would bump its head against the sky.

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Neither should the ego react so violently that it remembers and reacts to past storms in the midst of clear and sunny weather. Such a tree bark would be death to the tree. What we must still understand is that the same applies to any individual and the ego. It applies to us all. And we must learn that it is equally ridiculous to act as it is a summer day in the middle of wintertime. The tree has enough sense not to show blossoms in a blizzard.

“The Trees in the Forest”

The tree in the forest

Stand secret and silent,

their voices suspended

In lungs of leaves

That only can whisper

Of dreams held dormant,

That breathe only once

In a thousand years.

Deep is the sleep

Of the moss and the pebble.

Long is the trance

Of the grass and the meadow.

Footfalls come and footfalls pass,

But no sounds can break

That green-eyed trance.

The Fifth Dimension

As far as fifth dimension is concerned. It is space. I will have to try to build up the image of a structure to help you understand, but then I must rip down the structure because there is none there.

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Consider, then, a network of wires somewhat like, though different from the conception of “Idea construction” — a maze of interlocking wires endlessly constructed, so that looking through them there would seem to be no beginning or end. Our plane could be likened to a small position between four very spindly and thin wires, and the next evolving plane could be likened to the small position in the neighboring wires on the other side.

Not only are we on different sides of the same wires, but we are at the same time either above or below, according to our viewpoint. And if we consider the wires as forming cubes… then the cubes could also fit one within the other, without disturbing the inhabitants of either cube one iota — and these cubes are also within cubes, which are themselves within cubes, and I am speaking only of the small particles of space taken up by your plane and mine.

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Again, now think in terms of our plane, bounded by its small spindly set of wires, and my plane on the other side. These, as I have said, have also boundless solidarity and depth, yet in usual terms, to one side the other is transparent. We cannot see through, but the two planes move through each other constantly.

I hope you see what I have done here. I have initiated the idea of motion, for true transparency is not the ability to see through but to move through. This is what I mean by fifth dimension. Now remove the structure of the wires and cubes. Things behave as if the wires and cubes were there, but these are only constructions necessary, even to those on my plane, in order to make this comprehensible to our faculties, the faculties of any entity.

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We merely construct imaginary lines to walk upon. So real are the wall constructions of our rooms that we would freeze in the winter time without them, yet there is no room and no walls. So, in a like manner, the wires that we constructed are real to us in the universe, although … to me, the walls are transparent. So are the wires that we constructed to make our point about the fifth dimension, but for all practical purposes, we must behave as if the wires were there.

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Again, if you will consider our maze of wires, I will ask you to imagine them filling up everything that is, with your plane and my plane like two small birds nests in the netlike fabric of some gigantic tree. Consider, for example, that these wires are also mobile, constantly trembling and also live, in that they not only carry the stuff of the universe but are themselves projections of this stuff, and you will see how difficult it is to explain. Nor can I blame you for growing tired when after asking you to imagine this strange structure, I then insist that you tear it apart, for it is no more actually seen or touched than is the buzzing of a million invisible bees.

The Universe as a Physical Body

The matter of the universe can be conceived of as a physical body, an organism of individual cells (objects) held together by connective tissue (the chemicals and elements of air). This connective tissue is also alive and carries electrical impulses. Within it, as within the connective tissues of the human body, there is a certain elasticity, a certain amount of regeneration and a constant replacement of the atoms and molecules that compose it. While the whole retains its shape, the material itself is being constantly born and replaced.

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There are no real boundaries to the self; skin does not separate us from others but connect us in a webwork of energy; what we thought of as Self and Not-Self are interrelated; and that, in this life at least, ideas are constantly being transformed into matter.

The ability of the entity to transform energy into an idea and then to construct it physically determine the entity’s place on the physical evolutionary plane. Simple organisms are capable of “picking up” fewer communications. Their range is less, but the vitality and validity of their constructions is excellent. In simple organisms such as the paramecium and amoeba, the few sharp ideas received are constructed almost simultaneously, without reflection. The organism needs no other mechanism to translate ideas. What it has is sufficient.

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More complicated organisms — mammals, for example — have need of further mechanisms to construct ideas because they are to perceive more of them. Here memory is an element. Now the organism has a built-in ghost image of past constructions by which to perfect and test new ones. Reflection of some sort enters into the picture, and with it the organism is given more to do. Slowly, within its range of receptivity, it is given some choice in the actual construction of ideas into physical reality.

The reflection is brief, but for a moment the animal partakes of a new dimension. The shadow of time glimmers in his eyes as the still unperfected memory of past constructions lingers in his consciousness. As yet, memory storage is small, but now the instantaneous construction is no longer instantaneous, in our terms. There is a pause: the organism — dog or tiger — can choose to attack or not attack. The amoeba must construct its small world without reflection and without time as we know it.

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Entities with still broader range need more complicated structure. The scope of their receptivity is so large that the simple autonomic nervous system is not enough. The amoeba constructs each idea it receives, because it is able to receive so few. All must be constructed to ensure survival. With man and woman, the opposite becomes true. He and she have such a range of receptivity that it is impossible for him or her to construct all of his and her ideas physically. As his and her scope widened, a mechanism was necessary that would allow him or her to choose. Self-consciousness and reason were the answers.

Suddenly, time blossomed like a strange flower in his and her skull. Before this he and she were transfixed in the present. But memory produced another dimension in the animal, man and woman carried it further. No longer did memory flicker briefly and disappear, enclosing him or her in darkness again. Now it stretched brightly behind him and her and also stretched out ahead — a road on which he and she always saw his and her own changing image.

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He and she learned continuity. And with his and her focused memory at his and her command, man’s and woman’s ego was born, which could follow its own identity through the maze of blazing impulses that beset him and her, could recognize itself through the patterns of continuing constructions and could separate itself from its action in the physical world. Here we have the birth of subject and object, the I AM who is the doer or constructor, and the construction itself.

This new dimension enabled the species to manipulate and recognize its own constructions and freed it to focus greater energy in projecting some ideas over others. In other words, conscious purpose became possible, physically. Somewhere along the line, however, man and woman began to divorce themselves almost completely and artificially from there own constructions. Hence his and her groping, his and her sense of alienation from nature, his and her search for a Cause or Creator of a creation he and she no longer recognized as his or her own.

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This is an excellent example of the ways in which the inner self can suddenly regenerate and revitalize the personality, open up new methods of perception, shatter barriers and flood the personality with energy that sets it right, reorganizing it in more meaningful directions. It is a second birth. Such events are like geysers that erupt suddenly, bringing us close to the center of our being. They come from subjective rather than objective reality, and, in my case at least, they become objectified, their force propelling them into physical actualization.

The Sum of Individual Idea Constructions

The physical universe is the sum of individual idea constructions. Memory is the ghost image of “past” idea constructions.

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Each evolutionary change is preceded and caused by a new idea. As the idea is in the process of being constructed onto the physical planes, it prepares the material world for its own actuality and creates prerequisite conditions.

At no point can we actually say that one construction vanishes and another takes its place, but artificially we adopt certain points as past, present and future, for convenience. At some point, we agree that the physical construction ceases to be one thing and becomes another, but, actually it still contains elements of the “past” construction and is already becoming the “next” one.

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Though the construction of an idea seems to disappear physically, the idea which it represents still exists.

Sleep is the entity’s rest from physical idea construction. Only enough energy is used to keep the personal image construction in existence. The entity withdraws into basic energy realms and is comparatively free from time since idea construction is at a subconscious area.

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After death, the entity will have its ghost images (memories) at its command, though their apparent sequence will no longer apply. Memories are properties of the subconscious energy entity and, as such, are indestructible (though they may be unavailable to the individual under various circumstances).

The next plane of existence will involve further training in energy use and manipulation, since the energy of which the entity is composed is self-generating and always seeking more complicated form and awareness.

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Each material particle is an idea construction formed by the individualized bits of energy that compose it.

Each entity perceives only his or her own construction on a physical level. Because all constructions are more or less faithful reproductions in matter of the same basic ideas (since all individuals are, generally speaking, on the same level in this plane), then they agree sufficiently in space, time and degree so that the world of appearances has coherence and relative predictability

 

 

DREAMING

Dreaming is a creative state of consciousness, a threshold of psychic activity in which we throw off usual restrictions to use our most basic abilities and realize our true independence from three-dimensional form. In dreams, we write the script for our daily lives and perceive other levels of existence that our physical focus usually obscures.

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The dream universe has its own basic laws or “root assumptions” — mental equivalents to our laws of gravity, space and time. In other worlds, dream reality only seems discordant or meaningless because we judge it according to physical laws rather than by the rules that apply within it.

Dreams, then, are not just imaginative indigestion or psychic chaos. We are not temporarily insane when we dream, as some theorists maintain. To the contrary, we may be far more sane and alert during some dream states than we  are ordinarily. Certainly we are more creative. We may even be more “alive,” as we will see from our own experiences.

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Many dreams are precognitive, and personal experience is a great convincer we discover for ourselves — recalled, and dated and recorded dreams and then checked them against events.

We think that we are only conscious while we are awake. We assume ourselves unconscious when we sleep. In Freud’s terminology, the dice are indeed loaded on the side of the conscious mind. But pretend for a moment that we are looking at this situation from the other side. Pretend that while we are in the dream state we are concerned with the problem of physical consciousness and existence. From the viewpoint, the picture is entirely different, for we are indeed conscious when we sleep.

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The locations that we visit while dreaming are as real to us then as physical locations are to us in the waking state. What we have is this: In the waking state, the whole self is focused toward physical reality, but in the dreaming state, it is focused in a different dimension. It is every bit as conscious and aware.

If we have little memory of our dream locations when we are awaken, then remember that we are in  the dream situation. Both are legitimate and both are realities. When the body lies in bed, it is separated by a vast distance from the dream location in which the dreaming self may dwell. But this, dear friends, has nothing to do with space, for the dream location exists simultaneously with the room in which the body sleeps.

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There is, of course, an apparent contradiction here, but it is only apparent, our dilemma being this: If we have another self-conscious self, then why aren’t we aware of it? Pretend that you are some weird creature with two faces. One face looks out upon one world [the dream reality] and one face looks out upon another world [the physical one].

Imagine further this poor creature having a brain to go with each face, and each brain interprets reality in terms of the world it looks upon. Yet the two worlds are different, and more the creatures are Siamese twins. At the same time, imagine that these two creatures are really one, but with definite parts equipped to handle two entirely different worlds.

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The subconscious, in this rather ludicrous analogy, would exist between the two brains and would enable the creature to operate as a single entity. At the same time — and this is the difficult part to explain — neither of the two faces would ever ‘see’ the other’s world. They would not be aware of each other, yet each would be fully conscious.

Flying dreams are not all disguised sexual fantasies, as Freud maintained, for example. In many of them we are flying, and the destinations we reach are quite physical.

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My future blogs will be mainly concerned with events that happen precisely when consciousness is turned away from normal objective life. Much more is involved than even the nature of the dream state and man’s and woman’s fascinating ability to withdraw consciousness from the body. These phenomena are only evidences of the greater creative consciousness that is inherent and active in each of us — the interior universe of which we know so little.

It often seems to me that only when we close our eyes do we begin to see, literally and figuratively. This is somewhat of an exaggeration, and yet my experience as a metaphysical student makes several facts clear. Our ordinary consciousness shows us only one specific view of reality. When we learn to close off our senses momentarily and change the focus of awareness, other quite valid glimpses of an interior universe begin to show themselves.

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This is most obvious in dreaming, of course. Dreams may well represent us at our most creative, for not only do we process the past days activities, but we also choose tomorrow’s events from the limitless probable actions that are presented to us while the waking self is still.

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It’s tricky to play hopscotch back and forth between various stages of consciousness, to travel into little-understood subjective realms, explore those inner landscapes and return with any clear clues as to their nature. Such explorations are highly important, however, because they bring us in touch with that basic inner reality that underlies our individual conscious thought and existence and which is the bedrock of our civilization.

Speak to That All-embracing “You”

We have lived in a world in which we believed we must struggle to survive — and so we have struggled.

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We have believed that the natural contours of nature were somehow antagonistic to our own existence, so that left in the hands of nature alone we would lose our way. We have believed that in the very framework of our psychology. In our experiences, therefore, all of these things have largely proven true.

Nothing taught that we were creatures. I have been trying to lead us into a new threshold of perception, where the old myths of evolution can be seen as outmoded, ancient of forsaken castles amid a forest of beliefs — a forest that is indeed itself a magically formed one. The forest is the world of our imagination, surely, the imagination of our minds, and yet given force and power by the innate creatively that rises up from an inner world that represents much more truly the origins of man’s and woman’s and beast. That world has been largely hidden by the camouflages shed by science and religion alike, but in our times the landscape began to appear so dark and threatening, so forbidden and alien to our own desires, that its end seemed all the more inevitable and swift.

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I hope I have given in my blogs a far more gallant and true picture, that represents the origin of our life, structure and being and thought. The inner world of reality, the world of dreams, presents a model of existence in which new energy vitality, and being is everywhere apparent, ready to come forward to form new transformations, new combinations of energy and desire.

That inner psychological universe is a psychic gestalt, propelled, formed, sustained or driven by value fulfillment, love and desire, by the loving values that have no limit. The universe does not give up on itself, or on any of its creatures. It is ruled by a different set of principles, a different set of values, and by inner cooperative exuberance.

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We may need some time before the old beliefs become less prominent, and finally fall into their proper decay — a decay, incidentally, that does indeed have its own kind of majesty, energy, and beauty. But the inner natural leanings of all of consciousness within the realms of our being now yearn for constructive change, clearer vision, to experience again their inherent sense of corporal spirituality, physical and psychic grace. They want to sense again the effortless motion that is their natural birthright.

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I hope my blogs to some extent or another puts each reader in touch with your own inner psychological motion, your creative breath, so that we are invigorated and sense within your own minds and spirit a new promise, a new intent, and the exhilaration of earthly and spiritual strength. We dwell in a state of natural grace that is quite alive and vital whether or not science decrees that consciousness possesses its own intent. Nature is supernatural all the while, of course.

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.