Electromagnetic Structures Carrying Perception (EEU) (4)

Seth Early Sessions, Vol 7, Session 509

Electromagnetic Structures Carrying Perception (EEU) (4)

(Today Jane had been reading Experimental Psychology, by C. G. Jung)

Now.  There is one large point, underestimated by all of your psychologists, when they list the characteristics or attributes of consciousness.  I am going to tie in this material with our discussion on what you call our EE units (electromagnetic), as there is a very close connection.

Now let us start with Jung for a bit.  He presumes that consciousness must be organized about an ego structure.  And what he calls the unconscious, not so egotistically organized, he therefore considers without consciousness, without consciousness of self.

He makes a good point, saying that the ego cannot know unconscious material directly.  He does not realize however, nor do your other psychologists, what I have told you often – that there is an inner ego; and it is this inner ego that organizes what Jung would call unconscious material.

Again, when you are in a state that is not the normal waking one, when you have forsaken the daily self, you are nevertheless conscious and alert.  You merely block out the memory from the normal waking ego.  So when the attributes of consciousness are given, creativity is largely ignored.  It is assigned instead primarily to the unconscious.  Creativity is one of the most important attributes and aspects of consciousness.  We will differentiate between normal ego consciousness then, and consciousness that only appears unconscious to that ego.

Now the inner ego is the organizer of experience that Jung would call unconscious.  The inner ego is another term for what we call the inner self.  As the outer ego manipulates within the environment and physical reality, so the inner ego or self organizes and manipulates that physical reality with which the outer ego then deals.

Now all the richly creative, original work that is done by this inner self is not unconscious.  It is purposeful, highly discriminating, performed by the inner conscious ego, of which the exterior ego is but a shadow, and not you see the other way around.

Jung’s dark side of the self is the ego, not the unconscious.  The complicated, infinitely varied, unbelievably rich tapestry of Jung’s “unconscious” could hardly be unconscious.  It is the product of an inner consciousness with far more sense of identity and purpose than the daily ego.  It is the daily ego’s ignorance and limited focus that makes it view so-called unconscious activity as chaotic.

The conscious ego rises indeed out of “the unconscious”, but the unconscious being the creator of the ego, is necessarily far more conscious than its offspring.  The ego is simply not conscious enough to be able to contain the vast knowledge that belongs to the inner conscious self from which it springs.

It is this inner self, out of the massive and unlimited scope of its consciousness, that forms the physical world, that provides the stimuli to keep the ego constantly at the job of awareness.  It is the inner self, termed here the inner ego, that organizes, initiates, projects, controls the EE units of which we have been speaking lately, transforming energy into objects, into matter.

The energy of this inner self is directed and used by it to richly form from itself, from components and inner experience, a material counterpart in which the outer ego then can act out its role.  The outer ego is most in the role, acting out a play that the inner self has written.

This is not to say that the outer ego is a puppet.  It is to say that the outer ego is far less conscious than the inner ego or the inner self, that its perception is less, that it is far less stable, though it makes great pretense at stability; that it springs from the inner self, and is less rather than more, aware.

Now.  The ego is spoon-fed, being given only those feelings and emotions, only that data, that it can handle.  This data is then presented to it in a highly specialized manner, usually in terms of information picked up by the physical senses.  The inner self is obviously not only conscious, but conscious of itself, both as an individuality apart from others, and as an individuality that is a part of all other consciousness.

In your terms it is continually aware, both of this apartness and unity-with.  The outer ego is not continuously, in your terms, aware of anything.  It frequently forgets itself.  When it becomes swept up in a strong emotion it seems to lose itself.  There is unity then but no sense of apartness.  When it most vigorously maintains its sense of individuality it is no longer aware of unity-with.

The inner ego however is always aware of both aspects of its reality.  In the deepest sense, this inner self is organized about its primary aspect, which is creativity.  It constantly translated the components of its gestalt into reality, either physical reality through the EE units I have mentioned, or into other realities equally as valid.

Now.  The EE units are the forms basic experience takes when directed by this inner self.

These then form physical objects, physical matter.  Matter is the shape that basic experience takes when it intrudes into three dimensional systems.  Matter is the shape of your dreams.  Your dreams, emotions, feelings, thoughts are transformed into physical matter purposefully by this inner self.

An individual inner self, then, through constant massive effort of great creative intensity, cooperates with all other inner selves to form and maintain the physical reality that you know, so that physical reality is an offshoot or by-product of the highly conscious creative inner self.

Buildings appear to be made of rock or wood or steel.  They appear fairly permanent to the physical senses.  They are actually oscillating, ever-moving, highly charged gestalts of EE units, organized and maintained by collective efforts on the part of inner selves.  They are solidified emotions, solidified subjective states, given physical materialization.

The powers of consciousness are clearly not understood then, nor its multidimensional aspects.  As I have told you, the self is literally unlimited.  Each individual has his part to play in projecting these EE units into physical actuality.  Therefore physical matter can be legitimately described as an extension of the self, as much as the physical body is a projection of the inner self.

Now it is obvious that the body grows up about the inner self, and that trees grow out of the ground, whereas buildings do not ordinarily spring up like flowers of their own accord; so the inner self has various methods of creation, and uses the EE units in different ways, as you shall see as we continue with this discussion.

Having determined upon physical reality as a dimension in which it will project itself, the inner self therefore first of all takes care to form and maintain the physical basis upon which all else must depend – those physical properties of earth that can be called natural ones.

We have to a very brief extent begun to explain that phenomena in a recent session.  The inner self has a vast and infinite reservoir from which to draw knowledge and gain experience.  All kinds of choices are available, and the diversity of physical matter is a reflection of this deep source of variety.

With the natural structures formed and maintained, other physical secondary properties, secondary constructions, are projected.  The deepest, most basic and abiding subjective experience is translated however into those natural elements, the ample landscape that sustains physical life.

Now we will continue with this discussion at our next session.  Jung enlarged on some of his concepts shortly before he died.  He has changed a good many of them since them.

Suffice it to say however that in the future what I am telling you will be more generally known.  Men will become familiar to some extent with their own inner identity, with other forms of their own consciousness.

Throughout the ages some have recognized the fact that there is self-consciousness and purpose in certain dream and sleep states, and have maintained, even in waking life, the sense of continuity of this inner self.  To such people it is no longer possible to identify completely with the ego consciousness.  They are too obviously aware of themselves as more.  When such knowledge is gained, the ego can accept it, for it finds to its surprise that it is not less conscious, but more conscious, that its limitations are dissipated; now it is not true, and I emphasize this strongly, that so-called unconscious material, given any freedom, will draw energy away from the egotistically organized self in a normal personality.

Quite the contrary, the ego is replenished, and rather directly.  It is the fear that the unconscious, so-called, is chaotic, that causes psychologists to make such statements, and there is also something in the nature of those who practice psychology, a fascination, in many cases, already predisposed to fear the so-called unconscious in direct proportion to its attraction for them.

The ego maintains its stability, its seeming stability, and its health, from the constant subconscious and unconscious nourishment that it receives.  Too much nourishment will not kill it.

Only when such nourishment is for some reason cut off to a considerable degree, is the ego threatened by starvation …  We will have more to say concerning the ego’s relationship with the so-called unconscious.  In a healthy personality the inner self easily projects all experience into EE units, where they are translated into actuality.  Physical matter therefore acts as a feedback.