Session 823

Mass Events, Session 823

The main myth through which you interpret your experiences, however, is the one that tells you that all perception and knowledge must come to you through the physical senses.

This is the myth of the exteriorized consciousness – a consciousness that you are told is open-ended only so far as objective reality is concerned.  It seems to be closed “at the other end”, which in those terms would represent your birth.

The consciousness of that myth can indeed have no origin, for the myth precludes anything but a physically-oriented and physically-mechanized consciousness.  Not only could that consciousness have no existence before or after death, but obviously it could have no access to knowledge that was not physically acquired.  It is this myth that hampers your understanding most of all, and that closes you off from the greater nature of those events with which you are most intimately concerned.  That myth also makes your own involvement with mass events sometimes appear incomprehensible.

There seems to be no reason for many of them, simply because the intricate inner communications systems of consciousness go utterly unrecognized, generally speaking.

I am speaking largely to a Western audience, and so here I am using terms for a particular reason, to explain concepts in a way that will be understood.  The inner ego is perfect as a term to suit my purposes.  Let me stress again that the “unconscious” is indeed conscious – and by conscious I mean that its reasoning is not irrational.  Its methods are not chaotic, and its characteristics are not only equal to those of the known ego, but indeed are more resilient and knowledgeable.

Frameworks 1 and 2 obviously represent not only different kinds of reality in normal terms, but two different kinds of consciousness.  To make this discussion as simple as possible for now, at least, think of these two frameworks or states of consciousness as being connected by “undifferentiated areas” in which sleep, dreaming, and certain trance states have their activity.  Those undifferentiated areas are involved in the constant translation of one kind of consciousness into the other, and with energy transferences.  You constantly process those data that come to you in your private life, and that information includes bulletins from all over the world, through your news broadcasts and so forth.

The inner ego has access, again, to a much vaster amount of knowledge.  It is aware not only of its own private position, as you are of yours, but it is also familiar with the mass events of its reality.  It is intimately involved in the creation of your own private experience.

I said that the inner ego reasons, but its reasoning is not restricted to the cause-and-effect limitations that you apply to the reasoning process.  The action of the inner ego within the wider sphere of Framework 2 cannot suitably be explained as facts to you in Framework 1, simply because they involve psychological thicknesses that cannot be translated into facts as you think of them.  These often appear in the symbolic language of the arts instead, and many of your dreams are translations in which the events of Framework 2 appear in symbolic form.

On any given day the events of your private lives fit within the larger pattern of world events, in which they have their context.  On any given night the intimate events of your dream lives also exist in the greater context of the world’s dreams – in which they have their reality.

The consciousness that you have, as generally described in psychology, is in a strange fashion like the bright shiny skin of a fruit – but with no fruit inside, a consciousness with a shiny surface that responds to sun or rain or temperature, and to its surroundings; but for all of that a psychological fruit that has no pulp or pits, but contains at its heart a vacancy.  In those terms you experience only one half of your consciousness: the physically-attuned portion.  Fruit trees have roots, but you assign no ground of being to this consciousness.

Jung’s collective unconscious was an attempt to give your world its psychological roots, but Jung could not perceive the clarity, organization, and deeper context in which that collective unconscious has its own existence.  Reality as Framework 2 is organized in a different fashion than it is in the Framework 1 world, and the processes of reasoning are far quicker.  In Framework 1 the reasoning processes work largely by deduction, and they must constantly check their own results against the seemingly concrete experience of physical events.  The reasoning of the inner ego is involved with the creative invention of those experiences.  It is involved with events in a context of a different kind, for it deals intimately with probabilities.

[Each of] you, with your beliefs and intents, tell the inner ego which of an infinite number of probable events you want to encounter.  In the dream state events from both frameworks are processed.  The dream state involves not only a state of consciousness that exists between the two frameworks of reality, but also involves, in those terms, a connecting reality of its own.  Here I would like to emphasize that to one degree or another all species of plant and animal life “dream”.  The same applies to the “psychological activity” of atoms and molecules, and any “particle”.

There are intensities of behavior, then, in which the activity, the inside activity, of any being or particle is directed toward [the] physical force [that is] involved in the cooperative venture that causes your reality.  There are variances, however, when such activity is directed instead into the interior nature of reality.  You have an inner system of communication, then, in which the cells of all living things are connected.  In those terms there is a continuum of consciousness.

To really understand your own connection with the events you encounter privately, and in relationship to others, you must first become acquainted with that medium in which events themselves are formed.

What part, for example, does chance play in your life?  Is it chance if you arrive too late to board a plane, for example – to find later that the plane crashed?  Perhaps your late arrival was caused by “a chance meeting” with a friend at the last moment, or by a misplaced ticket, or by a traffic jam that seemingly had nothing to do with you at all.

You may have become a part of the drama of a natural disaster, or avoided it as a result of other seemingly chance occurrences.  What appears to you as chance or coincidence, however, is actually the result of the amazing organizations and communications active in the psychological reality of Framework 2.  Again, you form your reality – but how?  And how do private existences touch each other, resulting in world events?  Before we go any further, then, we must look into the nature of Framework 2.

This will not be a dry, intellectual exploration, because the intent itself will begin to trigger within your lives the emergence of hints and clues as to your own immersion in Framework 2’s creativity.

Chapter 4: The Characteristics of Framework 2.  A Creative Analysis of the Medium in which Physically-Oriented Consciousness Resides, and the Source of Events.

No chance encounter of physical elements alone, under any circumstances, could produce consciousness – or the conditions that would then make consciousness possible.

If you think of your world with all of its great natural splendors as coming about initially through the auspices of chance – through an accident of cosmic proportions – then it certainly often seems that such a world can have no greater meaning.  Its animation is seen as having no source outside itself.  The myth of the great CHANCE ENCOUNTER that is supposed to have brought forth life on your planet then presupposes, of course, an individual consciousness that is, in certain terms, alive by chance alone.

It is somewhat humorous that such a vital consciousness could even suppose itself to be the end product of inert elements that were themselves lifeless, but somehow managed to combine in such a way that your species attained fantasy, logic, vast organizational power, technologies, and civilizations.  Your myths tell you that nature itself has no intent except survival.  It cares little for the individual – only insofar as the individual helps the species to endure.  In its workings, nature then appears to be impersonal, even though it so consists of individuals that it cannot be regarded otherwise.

Without the particular plants, animals, people, or even individual cells or viruses, nature has no meaning.  Your physical universe, then, had a nonphysical origin, in which it is still couched.  In the same manner your individual consciousness has an origin in which it is still couched.

Framework 2 represents the inner sphere of reality, the inner dimension of existence, that gives your world its own characteristics.  The energy and power that keeps you alive, that fuels your thoughts – and also the energy that lights your cities – all have their origins in Framework 2.  The same energy that leaps into practical use when you turn on your television sets also allows you to tune into the daily experienced events of your lives.