Tag Archives: Units of Consciousness

In play children often imaginatively interchange their sexes

The young selfhood is freer in its identification, and as yet has not been taught to identify its own personality with its sex exclusively.

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In the dreams of children this same activity continues, so that the boy may have many dream experiences as a girl, and the girl as a boy. More than this, however, in children’s dreams as in their play activity, age variances are also frequent. The young child dreaming of its own future counterpart, for example, attains a kind of psychological projection into the future of its world. Adults censor many of their own dreams so that the frequent changes in sexual orientation are not remembered.

Play then at another game, and pretend that you are of opposite sex. Do this after an encounter in which the conventions of sex have a played a part. Ask your self how many of your current beliefs would be different if your sex was. If you are a parent, imagine that you are your mate, and in that role imaginatively consider your children.

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Our beliefs about dreams color our memory and interpretation of them, so that at the point of waking, with magnificent psychological duplicity, we often make last minute adjustments that bring our dreams more in line with our conscious expectations. This sexual symbols usually attached to dream images are highly simplistic, for example. They program us to interpret our dreams in a given manner.

We do have a “dream memory” as a species, with certain natural symbols. There are individually experienced, with great variations. The studies done on men and women dreamers are already prejudiced, however, both by the investigators and by the dreamers themselves. Men remember “manly” dreams — generally speaking, now — while women in the same manner remember dreams that they believe suit their sex according to their beliefs.

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People often program their waking memory in quite the same fashion. The psyche, again, not only has no one sexual identification, but it is the larger psychic and psychological bank or potentials from which all gradations of sexuality emerge. It is not sexual, and yet it is the combination of those richest ingredients considered to be male and female.

The human personality is therefore endowed sexually and psychologically with a freedom from strict sexual orientation. This has contributed to the survival of the species by not separating any of its mental or psychological abilities into two opposite camps. Except for the physical processes of reproduction, the species is free to arrange its psychological characteristics in whatever fashions it chooses. There is no inner programming that says otherwise.

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In dreams this psychological complexity is more apparent. Because of programming, many people refrain from natural reactions of a most harmless nature, and these are often given expression in the dream state. Those dreams, however, are precisely the ones least remembered — the censoring is so habitual. The male’s aggressive tendencies, often taken as basic characteristics of the species itself, are a case in point. This is an exaggerated, learned aggressive response, not natural in those terms in our species, or as interpreted in any other species.

This artificial aggressiveness has nothing to do either, basically, with the struggle for survival. It is the direct result of the fact that the male has been taught to deny the existence within himself of certain basic emotions. This means that he denies a certain portion of his own humanity, and then is forced to overreact in expressing those emotions left open to him. The reasons for such a lopsided focus? The male chose to take upon himself a kind of specialization of consciousness that, carried too far, leads to a hard over-objectivity. Only in dreams in our time, in our society, is male free to cry unabashedly, to admit any kind of dependency, and only at certain occasions and usually in relative privacy is he allowed to express feelings of love.

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His rage turns outward as aggression. It is the highest idiocy, however, to project that artificial aggression outward upon the animal kingdom in general. Such beliefs invisibly affect all of our studies — and worse, they help us misread the activity in nature itself.

Those who imagine they look upon nature with the most objective or eyes are those whose subjective beliefs blind them most of all for they cannot see through their own misinterpretations. It has been said that statistics can be made to say two things at once, both contradictory; so the facts of nature can be read in completely different fashions as they are put together with the organizational abilities of the mind operating through the brain’s beliefs. The exterior core of dreams is also blemished to that degree, but the inner core of dreams provides a constant new influx of material, feedback, and insight from the psyche, so that the personality is not at the mercy of its exterior experience only — not confined to environmental feedback only, but ever provided with fresh intuitive data and direction.

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Even is such dreams are not recalled, they circulate through the psychological system, so to speak. They are responsible for the inventiveness and creativity of the species, even bringing new comprehensions that can be used to bear upon the life of the physical world.

Consciousness is too creative to confine its activities in one direction

Consciousness enjoys its physical orientation. Dreams provide consciousness with its own creative play, therefore, when it need not be so practical or so “mundane,” allowing it to use its innate characteristics more freely.

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Many people are aware of double or triple dreams, when they seem to have two or three simultaneous dreams.. Usually upon the point of awakening, such dreams suddenly telescope into one that is predominant, with the others taking subordinate positions, though the dreamer is certain that in the moment before the dream were equal in intensity. Such dreams are representative of the great creativity of consciousness, and hint of it ability to carry on more than one line of experience at one time without losing track or itself.

In Physical waking life, we must do one thing or another, generally speaking. Obviously I am simplifying, since we can eat an orange, watch television, scratch our foot, and yell at the dog — all more or less at the same time. We cannot, however, be in Boston and San Francisco at the same time, or be 21 years of age and 11 at the same time.

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In double dreams and triple dreams consciousness shows its transparent, simultaneous nature. Several lines of dream experience can be encountered at the same time, each complete in itself, but when the dreamer wakes to the fact, the experience cannot be neurologically translated; so one dream usually predominates, with the others more like ghost images.

There are too many varieties of such dreams to discuss here, but they all involve consciousness dispersing, yet retaining its identity, consciousness making loops with itself. Such dreams involve other sequences than the ones with which we are familiar. They hint at the true dimensions of consciousness that are usually unavailable to us, for we actually form our own historical world in the same manner, in that above all other experiences that one world is predominant, and played on the screen of our brain.

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Take a very simple event like eating of an orange. Playfully imagine how that event is interpreted by the cells of your body. How is the orange perceived? It might be directly felt by the tip of your finger, but are the cells in your feet aware of it? Do the cells in your knee know you are eating an orange?

Take all the time you want with this. Then explore your own conscious sense perceptions of the orange. Dwell on its taste, texture, odor, shape. Again, do this playfully, and take your time. Then let your own association flow in our mind. What does the orange remind you of? When did you first see or taste one? Have you ever seen oranges grow, or orange blossoms? What does the color remind you of?

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Then pretend you are having a dream that begins with the image of an orange. Follow the dream in your mind. Next, pretend that you are waking from the dream to realize that another dream was simultaneously occurring, and ask yourself quickly what the dream was. Followed in the same sequence given, the exercise will allow you to make loops with your own consciousness, so to speak, to catch it “coming and going.” And the last question — what else were you dreaming of? — Should bring an entirely new sequence of images and thoughts into your mind that were indeed happening at the same time as your daydream about the orange.

These feel and practice of these exercises are their important points — the manipulation of a creative consciousness. We exist outside of our present context, but such statements are meaningless, practically speaking, unless we give oneself some freedom to experience events outside of that rigid framework. These exercises alter our usual organizations, and hence allow us to encounter experience in a fresher fashion.

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A double dream is like the double life lived by some people who have two families — one in each town — and who seemingly manipulate separate series of events that other people would find most confusing. If the body can only follow certain sequences, still consciousness has inner depths of action that do not show on the surface line of experience. Double dreams are clues to such activity.

While each person generally follows a given strand of consciousness, and identifies with it as “myself,” there are other alternate lines beneath the surface. They are also quite as legitimately the same identity, but they are not focused upon because the body must have one clear, direct mode of action.

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These strands are like double dreams that continue. They are serve as a framework to the recognized self. In periods of stress or challenge the recognized self may sense these other strains of consciousness, and realize that a fuller experience is possible, a greater psychological thickness. On some occasions in the dream state the recognized self may then enlarge its perception enough to take advantage of these other portions of its own identity. Double or triple dreams may represent such encounters at times. Consciousness always seeks the richest, most creative form, while ever maintaining its own integrity. The imagination, playing, the arts and dreaming, allow it to enrich its activities by providing feedback other than that received in the physical environment itself.

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.

The brain is primarily an event-forming psycho-mechanism…

Through which consciousness operates. Its propensity for event-forming is obvious even in young children. By obvious, I mean active, when fantasies occur involving activities far beyond the physical abilities as they thus far developed.

Children’s dreams are more intense than those of adults because the brain is practicing its event-forming activities. These must be developed before certain physical faculties can be activated. Infants play in their dreams, performing physical actions beyond their present physical capacities. While external stimuli are highly important, the inner stimuli of dream play are even more so.

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Children practice using all of their senses in play-dreams, which then stimulate the senses themselves, and actually help ensure their coordination. In our terms, events are still plastic to young children, in that they have not as yet learned to apply our stringent structure. There is an interesting point connected with the necessity to coordinate the workings of the senses, in that before this process occurs there is no rigid placement of events. That placement is acquired. The uncoordinated child’s senses, for example, may actually hear words that will be spoken tomorrow, while seeing the person who will speak them today.

Focusing the senses in time and space is to some extent an acquired art, then — one that is of course necessary for precise physical manipulation. But before that focusing occurs, children, particularly in the dream state, enjoy an overall version of events that gradually becomes sharper and narrower in scope.

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A certain amount of leeway in space and time lingers, for even biologically the child is innately equipped with a “forevision” that allows it some “unconscious” view of immediate future events that forewarn it, say, of danger. From this more plastic, looser experience, the child in dreams begins to choose more specific elements, and in so doing trains the senses themselves toward a more narrow sensitivity.

In periods of play the child actually often continues some games initiated quite naturally in the dream state. These include role-playing, and also games that quite simply involve physical muscular activity. All of this teaches a specification. In dreams the mind is free to play with events, and with their formation. The actualization of those events, however, requires certain practical circumstances. In play the children try out events initiated in the dream state, and “judge” these against the practical conditions. In such a way the child juggles probabilities, and also brings his physical structure precisely into line with a given niche of probability. Basically in dreaming the brain is not limited to physically encountered experience.

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Mentally it can form an infinite number of events, and consciousness can take an infinite number of roles. The child may easily dream of being its own mother or father, sister or brother, the family dog, a fly, a soldier. In waking play the child will then try out those roles, and quickly see that they do not fit physical conditions.

Before a child has seen mountains it can dream of them. A knowledge of the planet’s environment is an unconscious portion of our heritage. We possess an unconscious environment, a given psychological world attuned to the physical one, and our learning takes place in it subjectively even as objectively we learn exterior manipulation.

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The imagination is highly involved with event-forming. Children’s imaginations prevent them from being too limited by their parent’s world. Waking or dreaming, children “pretend.” In their pretending they exercise their consciousness in a particularly advantageous way. While accepting a given reality for themselves, they nevertheless reserve the right, so to speak, to experiment with other “secondary” states of being. To some extent they become what they are pretending to be, and in so doing they also increase their own knowledge and experience. Left alone, children would learn how to cope with animals by pretending to be animals, for example. Through experiencing the animals’ reactions, they would understand how to react themselves.

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In play, particularly, children try on any conceivable situation for size. In the dream state adults and children alike do the same thing, and many dreams are indeed a kind of play. The brain itself is never satisfied with one version of an event, but will always use the imagination to form other versions in an activity quite as spontaneous as play. It also practices forming events as the muscles practice motion.

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The brain seeks the richest form of an event. I am speaking specifically of the brain, as separated from the mind, to emphasize the point that these abilities are of creature-hood. The brain’s genius comes from the mind, which can be called the brain’s biophysical counterpart.

Perceived Events Come Packaged in Time Sequences

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

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

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

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

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

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

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

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

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

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

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

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

The Biological Cooperation of All Species Creates The NATURAL STRUCTURES OF THE EARTH

Consciousness itself is independent of any of the forms that it may at one time or another assume.

Therefore, at levels that would appear chaotic to us, there is a great mixing and merging of consciousness, a continual exchange of information, so to speak; an open-ended exploration of possibilities, from which in our terms events privately and en masse emerge.

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I am simply explaining the characteristics, aptitudes, abilities, and tendencies of Nature. There are so many different levels in what we call the dream state that they are impossible to list, except in stereotyped ways. This is particularly because some dream sequences involve biological comprehensions that are not literally translatable.

It has been truthfully said that the “unconscious” is intimately aware of the most minute details of our health, state of mind, and relationships. “It” is also aware of the state of the earth’s health — even of the familiar with the cultural climate also. Our recognized consciousness operates as it does because of immense information-gathering procedures, — procedures that unite all species. Biologically such information is coded, but that physical information, such as in the genes and chromosomes, can be altered through experience and mental activity in other species as well as our own.

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On the one hand, dreaming on the part of animals — and men and women in particular — involves not only information processing, but information gathering. Dreaming prevents life from becoming closed-ended by opening sources of information not practically available in the waking state, and by providing feedback from other than the conventional world. Data gained through waking learning endeavor and experience are checked in dreaming, not only against physical experience, but are also processed according to those “biological” and “spiritual” data: Again that information is acquired as the sleeping consciousness disperses itself, in a manner or speaking, and merges with other consciousness of its own and other species while still retaining its overall identity. These [other consciousnesses] are dispersed in like manner.

In such ways each individual maintains a picture of the ever-changing physical and psychological mass environment. Physical events as we think of them could exist otherwise. Basically, information is experience. In dreams we attain the necessary information to form our lives. That state of sleep, therefore, is not simply the other side of our consciousness, but makes our waking life and culture possible.

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In rudimentary form children’s dreams also involve mathematical concepts, so that formal mathematical training falls on already fertile ground. The arts, sciences, agriculture — all of these reflect natural contours and tendencies inherent in man’s and woman’s mind, as general rather than specific attributes emerging first in the dream state, and then sparking specialized intellectual tendencies in the waking state.

Cities, therefore, existed in dream before the time of tribes. The dream state provides the impetus for growth, and opens up to the earth-tuned consciousness avenues of information for its physical survival.

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Because that state is also connected with waking life, we also take into it many of the elements of our daily existence, so that our recalled dreams are often cast in fairly conventionalized terms. As a rule we remember the dream’s outer veneer, or what it turns into as we approach our usual level of consciousness. In a dream we are basically aware of so many facets of an event that many of them must escape our waking memory. Yet any real education must take into consideration the learning processes within dreams, and no one can hope to glimpse the nature of the psyche without encouraging dream experience, recall, and the creative use of dream education in waking life.

 

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.

Psychological structures different from the ones we know.

The structures cannot directly perceive or experience our reality in their “present” form of organization. In a manner of speaking they are in the background, from which the foreground of our experience emerges. They appear in our dreams in various ways. They are like the cloth from which we are cut. They are forces which have no need of names except for our convenience.

Those psychological structures are also great energy activities, and as such are important initiators of events. They are seldom if ever physically materialized. Yet they are very responsive to the psychic needs of the people, and so they “appear” at various times in history with certain messages, in the same way that certain dreams might recur in a private mind.

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In the most cosmic and most minute ways, physical experience springs from inner reality. Events are initiated from within and then appear without.

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In our dreams we often visit other such realities, but we have not learned to organize our perception, or direct it. If entities form the background of our own existence, so do entities like ourselves act as the background psychological structures in which other such organizations exist. There is always a give-and-take in all such relationships.

Creativity, dreams, and the actual formation of physical events.

At the same time understand our need for some kind of of precise terminology, even while we know that in certain terms the more “precise” we become for our our individual benefit, the more we may miss of greater issues that escape such boundaries. Also avoid many preconceptions that are connected with certain words.

Nevertheless,, in dreams we are intimately connected with the processes by which physical events are formed. Events, again, gain their characteristics from those significances that we place upon the universe as our own being impresses it with our beliefs, desires, and individual nature.

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As a continent does not exist alone, but also in relationship to other physical formations, so in our terms we form events so that they fit into a mass framework. We form our own reality. We do not form it isolated and alone, however. We are aware of other events and take them into consideration, for example, regardless of appearances. We cannot force another person to experience an event he or she rejects. Nor can anyone act in like manner against us. So-called good or bad events each faithfully follows the inner mechanics.

In order to become physical, probable events must meet certain conditions, as it were. They must fall into the proper time and space slots. There must be a psychological fit also, certain intensities reached in terms of desire, beliefs, or intent. By intensity I do not necessarily mean effort, vehement desire, or determined conscious intent. I mean instead the collection of certain intangible qualities, precisely focused toward physical activity.

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Physical events imply the collection of basically non-physical forces into an organization that exists initially outside of the time-space context. This is a psychological organization, consisting of a selection of chosen probable events. These wait in the wings, so to speak, for physical actualization. The final trigger for that actualization may come from the waking or dream states, but it will represent the final factor needed — the quickening of inspiration, desire, or purpose — that will suddenly activate the initial psychological organization as a physical occurrence.

The Electromagnetic Energy units are important because they exist in an electromagnetic sphere of activity, and they trigger certain responses in the brain and nervous system. Events themselves involve a steady condition of highly related fields of activity, however, that exist between the electromagnetic energy units, so to speak.

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These fields involve psychological reactions, not physically perceivable, and yet as explosive in their way as a nuclear detonation. That is, these psychological activities “explode” into physical events by virtue of a transformation and a charge that allows purely mental acts to “break the time-space barrier” and emerge as realities in a physical world. In a way, the Electromagnetic Energy units occur on the furthest reaches of this activity. If an event where a physical craft such as a spaceship, the Electromagnetic Energy units would allow it to land in our world, but would not be the original propellants. Those propellants are psychic fields of interrelationship.

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Let us use an analogy. Pretend that you are a planet, as indeed in certain terms you are. You exist in a highly complicated and sophisticated universe. You know that space is filled with all kinds of inhabitants, and we all compare these space inhabitants to probable events. As a planet you have certain characteristics. Some space inhabitants would not be able to land under those conditions at all. The conditions represent your own psychological individuality. You send out messages to the stars because you are lonely, and events or visitors are one of your main methods of gaining experience and knowledge. To land their own rocket ships, space travelers must enter our atmosphere and use its conditions while maintaining their own integrity. They must also have their own reasons for such a visit.

Any physical events is something like the impact of a rocket ship entering our world from “somewhere else.” Thoughts often seem to swim in and out of our system of consciousness, and we barely notice. Events often appear and disappear in the same manner, yet they have impressed our reality. We have attracted them to one extent or another, and they have been attracted to us. Momentarily a field of relatedness is set up that is highly charged, one that provides an inner path by which probable events can flow into our area of recognized events.

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This path exists on psychological levels, and triggers our perceptive mechanisms, which then of course react and dutifully perceive. Our intent or purpose or belief is one of the main attractions. These serve as beams searching the universe, but the conditions of manifestation also exist. There must be a proper fit.

Our own universe is not isolated. It is simply the one that we perceive.

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There are in a basic sense other universes within the one that we recognize, and constantly happening in those universes are other events of which we are unaware. The universes exist one within the other, so to speak, and their events also one within the other, so that while any given event seems itself only in the terms that we recognize, it is a part of endless others that exist one within the other, and it is impossible at certain levels to separate the “portions.”

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Our daily life seems to give us little evidence of this. Our dreams, however, often contain this kind of interrelatedness. Because we perceive events in the way that we do, of course, we see the familiar physical universe. Dream events, not as precise in space and time, often serve as a framework through which some evidence of other universes can be glimpsed. No system is closed, so there are interactions, so to speak, between all universes. No psychological system is closed either, even while it retains an inviolate nature that is indestructible.

Dreams, then, operate as vast mass communicative networks, far more effective at certain levels of the psyche than, for example, television is at a physical level.

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The dream state can be used then as a psychological or psychic platform to view other realities, and to glimpse the inner mechanics by which non-physical events become actualized in our world.

No such thing as random motion.

There is no such thing as chaos. The universe, by what ever name and in whatever manifestation, attains its reality through ordered sequences of significances.

These are kept separate in various systems of actuality, while still combining in an overall fashion. We understand the cause-and-effect kind of order, but this is built upon the non-causal aspect of significances. In a way the dream that you recall are like numbered paintings, tailored to fit our own intents and purposes, fitting the contours of our mind so perfectly that we forget the larger experiences from which they were drawn.

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Physically and psychically the dream itself is the result of the most precise kind of calculation and activity, in which complicated dramas and interactions occur, often highly charged and intense, and yet cut off from the body’s full participation. These significances, then, involve from our end certain biological cues that regulate the intersection of psychological events with physical activity in time and space. Only when all conditions match our own highly specific requirements are the necessary cues activated to give us physical experience. To the extent in dreams we are “on hold,” involved with a range of action too wide to fit the contours of practical earth experience.

These significances set up their own codes, then, so that physical events must be coded in a certain fashion, and dreams in another. There is, then, what can be called a pre-dream state, or a state of experience from which the dream will be formed. Such experience will carry a different kind of code, further divorcing it from that acceptable intersection with bodily activity, space, and time.

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Our physical events happen to us as us. In dreams we may experience an event seemingly as someone else, or we may find oneself in the past or future instead of the present. In waking life we have the family that we recognize, or group of friends, or profession, or what have you. In dreams we may find oneself married to someone else, or living an entirely different kind of life. In a way dreams are like variations of the theme of our life, though in reality our life is the theme we have chosen from those possible versions.

To some extent, however, dream events are like physical ones a good deal of the time. Our dream perceptions seem physical — we walk, run, eat, and perform other physical functions. There are actually many other conditions of existence, but for now we will speak of a pre-dream state, which is actually composed of several conditions of actuality. Here the physical aspects of events largely vanish, comparatively speaking, the farther away we go from the dream state into inner reality. It would seem to us that experience becomes broader but less specific, but such is not the case. Experience does become broader, but it changes in quality so that, for example, one moment in our terms of such experience would provide the working material for five years of dreams.

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This is simply an analogy because we are steeped in that other reality constantly; but its illuminations and nature are transmitted to the self that we know through the formation of dreams, and in our terms, “it takes time to dream.” This larger experience, from which our dreams are finally formed, involves us in a kind of journey. Using another analogy, it is as if we joyfully leave the normal paraphernalia of usual life behind, and ride aboard or own greater psyche into vaster seas of experience.

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We leave behind the physical nature of events and go into those areas in which events are formed. In ways most difficult to describe, we encounter the universe in a more direct fashion, using inner senses that are far more ranging. Using our own indestructible validity as “bait,” we go forth to draw from the universe the raw material of experience. We are ourselves, yet at that level we are also a part of the universe from which that self springs, and its power and vitality are our own, to be uniquely focused. In our terms, we literally look backward and forward in time at our individual self and our civilization, seeing where they merge, and feeling the infinite connections, so that each event we choose as our own will also be chosen as a world event — participated in to whatever extent by others, and adding to the available experience of the species from which others can also draw.

A direct cognition is involved in which each consciousness knows what each other one is doing, its “position,” and the implications of its experience. The entire fabric and framework of time and reality at each point is ascertained, and the probabilities probed and understood.

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All of this sounds very complicated. Yet in a different way that same processes occur at other levels, as in its way cellular consciousness perceives all of the probabilities concerned with physical survival in its most far-reaching complications. At this moment the cells within our body know the life conditions of any place on the planet, and compute these, ascertaining the ways in which they require action on the body’s part. Our cells are aware of the motion of the planets and of all circumstances regarding the body’s equilibrium, stability, and survival. The body is then formed constantly as the result of these computations.

In larger terms, in the pre-dream states we are aware of all of the activities of own greater psyche as it participates in — and contributes to — the infinite existence of psychic consciousness as we understand it, and becomes aware of the psychological realities that form the framework of its own stability.

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Events do not become physical, then, unless requirements are met, and certain codes activated.

Experiences at pre-dream levels occur at their own intensities. The knowledge is translated into information that is broken down in the dream state into more specific data, highly symbolized, suiting individual requirements and “run through the body” in a kind of ghostly trail fashion.

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It is then further processed into individual significances, drives, or intents, which convert it into the required codes that will then determine the nature of actualized waking events. Data must be of particular kinds of intensity before they register as physical matter, or are experience as physical events. Part of this processing occurs in the dream state, and creativity plays a large part into the preliminary process.

No event has a beginning or ending.

This is true of life. It is true of dream. The information is not practical in our terms, because it denies our direct experience. Upon request, however, and with some practice, we can suggest in the middle of a dream that it expand to its larger proportions. We would then experience one dream wrapped in another, or several occurring at one time — all involving aspects of a particular theme or probability, with each connected to the others, although to us the connections might not be apparent.

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Each event of our life is contained within each other event. In the same way, each lifetime is contained in each other lifetime. The feeling of reality is “truer” then in the dream state. We can become consciously aware of our dreaming. We can also allow our “dream self” greater expression in the waking state. This can be done through techniques that are largely connected with creativity.

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Creativity connects waking and dreaming selves merge to form constructs that belong equally to each reality. We cannot begin to understand how we form the physical events of our lives unless we understand the connections between creativity, dreams, play, and those events that form our waking hours. In one respect dramas are a kind of structured unconscious play. Our mind dreams in joyful pleasure at using itself, freed from the concerns of practical living. Dreams are the mind’s free play. The spontaneous activity, however, is at the same time training in the art of forming practical events.

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Probabilities can be juggled, tried out without physical consequences. The mind follows its natural bents. It has far more energy than we allow it to use, and it releases this in great “fantasies” — fantasies from which we will choose facts that we will experience. At the same time dreaming is an art of the highest nature, in which all are proficient. There are structured dreams as there are structured games in waking life. There are mass dreams “attended by many.” There are themes, both mass and private, that serves as a basis of framework. Yet overall, the mind’s spontaneous activity continues because it enjoys its own activities.