Unknown Reality, Session 683
Through these units, consciousness makes
its mark, and not one scribble is ever annihilated.
The experience of any given unit,
constantly changing, affects all other units.
It is difficult to explain because your concepts of selfhood are so
limited. These units contain within
themselves, in your terms, all “latent” identities, but not in a
predetermined fashion. Selves may be
quite independent within the framework of their own reality, while still being
a part of a larger reality in which their independence works not only for their
own benefit, but for the sake of a greater structure.
Within these units there is, again, a
propensity for growth and organization.
Within a literally infinite field of activity, meaningful order arose
out of the propensity for significance.
Briefly, certain units would settle upon various kinds of organization,
find these significant, then build upon them and attract others of the same
nature. So were various systems of
reality formed. The particular kind of
significance settled upon would act both as a directive for experience and as a
method of erecting effective boundaries, within which the selected kind of
behavior would continue. The units can
and do intermix, yet because of the propensity for selectivity and significance,
whole groups of them will “repel” other whole groups, thus providing a
protective inner system of interaction.
The units form themselves into the various
systems that they have themselves initiated.
They transform themselves, therefore, into the structured reality that
they then become. Ruburt is quite
correct in his supposition of what he calls “multipersonhood” in “Adventures in Consciousness”.
You think of one I-self as the primary and
ultimate end of evolution. Yet there
are, of course, other identities with many such I-selves, each as aware and
independent as your own, while also being aware of the existence of a greater
identity in which they have their being.
Consciousness fulfills itself by knowing itself. The knowledge changes it, in your terms, into
a greater gestalt that then tries to fulfill and know itself, and so
forth. There have been experiments upon
your earth (by consciousness) with
both men and animals at a different level than just mentioned, but with that in
mind – herds of animals, for example, with each animal quite aware of the joint
knowledge of the herd, the dangers to be encountered in any individual
territory, and a psychological structure in which the mass consciousness of the
herd recognized the individual consciousness of each animal, and protected it.
There was a constant give-and-take between
the individual animal and the mass herd consciousness, so we are not speaking
of a condition in which the individual animal was controlled.
The same thing with variations happened
with your own race, and for that matter is happening. In the past as you think of it historically,
several groups experimented along those lines.
At those times the individual consciousness became so entranced with its
own experiences, however, that the clear-cut, steady, and conscious communication
with the mass consciousness went underground, so to speak. It became available to those who looked for
it, but the same kinds of psychological organization did not result on those
occasions.
Other kinds of psychological gestalts have
been and are being tried – some that would appear quite inconceivable to you;
and yet now and then versions of them appear within your system.
It is quite possible, for example, for
several selves to occupy a body, and were this the norm it would be easily
accepted. That implies another kind of
multipersonhood, however, one actually allowing for the fulfillment of many
abilities of various natures usually left unexpressed. It also implies a freedom and organization of
consciousness that is unusual in your system of reality, and was not chosen
there.
Most individuals, for example, develop
intellectually or emotionally or physically, ignoring to a large degree the
body’s and the mind’s full potential.
The limited I-structure that you presently identify with selfhood is
simply not capable of fully using all of those characteristics.
The I-structure arises from the inner self,
formed about various interests, abilities, and drives. Selections are made as to the areas of
concentration. You rarely find a person
who is a great intellect, a great athlete, and also a person of deep emotional
and spiritual understanding – an ideal prototype of what it seems mankind could
produce.
In some systems of physical existence, a
multipersonhood is established in which three or four “persons” emerge from the
same inner self, each one utilizing to the best of its abilities those
characteristics of its own. This
presupposes a gestalt of awareness, however, in which each knows of the
activities of the others, and participates; and you have a different version
of mass consciousness.
In the systems in which evolution of
consciousness has worked in that fashion, all faculties of body and mind in one
“lifetime” are beautifully utilized. Nor
is there any ambiguity about identity.
The individual would say, for example, “I am Joe, and Jane, and Jim, and
Bob”. There are physical variations of a
sexual nature, so that on all levels identity includes the male and female. Shadows of all such probabilities appear
within your own system, as oddities.
Anything apparent to whatever degree in your system is developed in
another.
The point of all this is that these units
are unpredictable, and fulfill all probabilities of consciousness. Any concepts of gods or other beings that are
based upon limited ideas of personhood will ultimately be futile. You view the fantastic variety of physical
life – its animals, insects, birds, fish, man and all his works – with hardly a
qualm; yet you must understand that the nature of consciousness itself is far more
varied, and you must learn to think of an inner reality that is as infinite as
the exterior one. These concepts alone do
alter your present consciousness, and change it in degree. The present idea of the soul, you see, is a
“primitive” idea that can scarcely begin to explain the creativity or reality
from which mankind’s being comes. You are
multipersons. You exist in many times
and places at once. You exist as
one person, simultaneously. This does
not deny the independence of the persons, but your inner reality
straddles their reality, while it also serves as a psychic world in which they
can grow.
I do not want to get involved in a
discussion of “levels”, in which progression is supposed to occur from one to
the other. All such discussions are
based upon your idea of one-personhood, consecutive time, and limited versions
of the soul. There are red, yellow, and
violet flowers. One is not more
progressed than the others, but each is different.
These units combine into various kinds of
gestalts of consciousness. Basically, it
is not correct to say that one is more progressed than another. The petal of a flower, for example, is not
more developed than the root. An ant on
the ground may see that the petal is way above the root and stem, but ants are
too wise to think that the petal must be better than the root.
Consciousness flowers out in all
directions. All directions taken by the
flower of consciousness are good. The
flower knows it is alive in the bulb, but it takes “time” for the bulb to let
the stem and leaves and flower emerge.
The flower is not better than the bulb.
It is not even more progressed than the bulb. It is the bulb in one of its
manifestations. So in your terms, it may
seem as if there are progressions, or consecutive steps of development, in
which more mature comprehensive selves will emerge. You are a part of those selves now, as the
petals are of the bulb. Only in your
system is that time period meaningful.
Your idea of one soul, one self, forms a
significance and a selectivity that blinds you to these other realities that
are as much “here and now” as your present self. The units of consciousness that compose your
physical being alone are aware of those greater significances, to
which your limited ideas make you opaque.
The concepts in such a system as this can
help break those barriers. There are,
then stratas of consciousness existing at once.
The ones you are not aware of yet seem more progressed, developed
than your own. You are a part of them
now. You can know them as you begin to
stretch your concepts of personhood and awareness. In terms of time you have many bodies,
as you are born and reborn in earth experience.
Your consciousness straddles those existences, and even the atoms
and molecules within your present body contain the coded knowledge of those
other (really simultaneous) forms. These
units of consciousness are within all physical matter, containing their own memories. Both biologically and psychically, then, you
are aware of your multipersonhood.
Your system does not include the
kind of experience mentioned earlier (in
this session), where the body is able to contain in one lifetime the
experience of many selves. It uses a
time context instead, with each self given a body and a time; but a knowledge
of the ideas of multipersonhood could help you realize that you have available
many abilities not being used, latent to you but still important in your entire
identity, and significant enough to you personally to be developed.
Reincarnation simply represents
probabilities in a time context – portions of the
self that are materialized in historical contexts. All kinds of time – backward and forward –
emerge from the basic unpredictable nature of consciousness, and are due to
“series” of significances. Each self
born in time will then pursue its own probable realities from that
standpoint. Again, each such self is
immediate.
All consciousness, in all of its forms,
exists at once. It is difficult, without
appearing to contradict myself, to explain. Go back to our bulb and flower. In basic terms they exist at once. In your terms, however, it is as if
the flower-to-be, from its “future” calls back to the bulb and tells it how to
make the flower. Memory operates
backward and forward in time. The flower
– calling back to the bulb, urging it “ahead” and reminding it of its (probable
future) development – is like a future self in your terms, or a more highly
advanced self, who has the answers and can indeed be quite practically relied
upon. The gods can be seen in the same
light, only on a larger scale; and understood in that context, they can
be relied upon. It is almost a natural tendency
to personify gods while you are caught up in limited ideas of
personhood. Larger concepts of
personhood will indeed lead you to some glimpse of the truly remarkable
gestalts of consciousness from which you constantly emerge.
These are emotional and psychological
beings of such richness that your concepts of selfhood force you to dilute them
to a degree that you can understand.
Each of your persons is a part of that greater personhood. Again, these ideas alone can help you, so
that to some degree you can emotionally and intellectually sense that greater
godhood out of which personhood emerges.
That godhood is formed from the eternal yet
ever-new emergence and growth of those basic units of consciousness. The reality of the godhood straddles the
reality of each unit, and the mass reality of all units.
We will call the basic units of
consciousness “CU” – consciousness units.
From the EE units are formed, and the first roots sent out into the
world of physical matter.
Note 3: Reincarnational Selves and Points of Power
From the 657th session in
Chapter 15 of Personal Reality: “Each of your reincarnational selves has its
own ‘points of power’, or successive moments, in which it materializes daily
existence in a linear manner from all the probabilities available to it. In a way that will be explained in another
book, there is a kind of coincidence with all of these present points of power
that exists between you and your ‘reincarnational’ selves. There is a constant interaction in this
multidimensional point of power, therefore, so that in your terms, one
incarnated self draws from all of the others what abilities it wants. These selves are different counterparts
of yourself in creaturehood, experiencing bodily reality; but at the same time
your organism shuts out the simultaneous nature of experience.”
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