Session 888

dreams, evolution, value fulfillment: Session 888

You can only locate or pinpoint an event that falls one way or another into the range of your perception.

You cannot really locate or pinpoint microscopic or macroscopic events with any precision.  You cannot pinpoint “invisible” events, for even as your sophisticated instruments perceive them, they have not met them in the same time scheme.  I want to deal briefly with such ideas, so that later we can discuss the location of the universe.

Any event that you perceive is only a portion of the true dimensionality of that event.  The observer and the object perceived are a part of the same event, each changing the other.  This interrelationship always exists in any system of reality and at any level of activity.  In certain terms, for example, even an electron “knows” it is being observed through your instrument.  The electrons within the instrument itself have a relationship with the electron that scientists may be trying to “isolate” for examination.

Quite apart from that, however, there is what we will call for now the collective unconscious of all the electrons that compose the entire seemingly separate event of the scientists observing the electron.  In your range of activity, you can adequately identify events, project them in time and space, only by isolating certain portions of much larger and much smaller events, and recognizing a highly specific order of events as real.

Light can be defined as a wave or as a particle, and the same is true in many other instances.  Consciousness, for example, can be defined as a wave or as a particle, for it can operate as either, and appear as either, even though its true definition would have to include the creative capacity to shape itself into such forms.

You cannot pinpoint the beginning of the universe – for that beginning is simultaneously too vast and too small to be contained in any of your specifications.  While everything seems neat and tidy within those specifications, and whole, you operate with brilliant nonchalance in the theater of time and space.  Time and space are each the result of psychological properties.  When you ask how old is the universe, or how old is the world, then you are taking it for granted that time and space are somehow or other almost absolute qualities.  You are asking for answers that can only be found by going outside of the context of usual experience – for within that experience you are always led back to beginnings and endings, consecutive moments, and a world that seems to have within it no evidences of any other source.

The physical world as you know it is unique, vital to the importance of the universe itself.  It is an integral part of that universe, and yet it is also quite its own reality.  That reality is dependent upon the perceptions of each kind of life that composes it.  It is a creation of consciousness, rising into one unique kind of expression from that divine gestalt of being – and that divine gestalt of being is of such unimaginable dimensions that its entire reality cannot appear within any one of its own realities, its own worlds.

Space, again, is a psychological property.  So is time.  The universe did not, then begin at some specified point in time, or at any particular location in space – for it is true to say that all of space and all of time appeared simultaneously, and appear simultaneously.

You cannot pinpoint the location of consciousness.

When you are dreaming, you cannot pinpoint your dream location in the same way that you can determine, say, the chair or the bureau that may sit on the floor by the bed in which you dream.  That inner location is real, however, and meaningful activity can take place within it.  Physical space exists in the same manner, except that it is a mass psychologically shared property – but at one “time” in the beginning this was not so.

In the beginning, physical space had the qualities that dream space has to you now.  It seemed to have a more private nature, and only gradually, in those terms, did it become publicly shared.

What was such a world like, and how can you possibly relate it to the world that you know?

Chapter 3: Sleepwalkers. The World in Early Trance. The Awakening of the Species

You have taught yourselves to respond to certain neural patterns, and to ignore alternate ones that now simply operate as background activity.  That background activity, however, supports a million forces: the neural stimuli that you accept as biologically real.  Those other background stimuli are now quite difficult for you to identify, but they are always there in the [hinterland] of your waking consciousness, like dream chatter way beneath your usual associations.

Neurologically, you tune into only a portion of your body’s reality and are ignorant of the great, tiny but tumultuous communications that are ever flying back and forth in the microscopic but vital cellular world.

Electrons in your terms are precognitive, and so is your cellular consciousness.  Your body’s relative permanence in time is dependent upon the electron’s magnificent behavior as it deals with probabilities.  The cell’s stability, and its reliability in the bodily environment is dependent upon its innate properties of instant communication and instant decision, for each cell is in communication with all others and is united with all others through fields of consciousness, in which each entity of whatever degree plays a part.

At one level your cells obey the rules of time, but on other levels they defy it.  All of these communications are a part of the human parcel of reality, and they all exist beneath what you think of as normal consciousness.  Events are not built up initially from physical particles.  They are the result of psychological activity.

“In the beginning” you were only aware of that psychological activity.  It had not “as yet’ thickened itself into form.  The form was there, but it was not manifest.  I do not particularly like the analogy, but it is useful: Instead of small particles, you had small units of consciousness gradually building themselves into large ones – but a smaller unit of consciousness, you see, is not “less than” a larger unit, for each unit of consciousness contains within itself the innate heritage of All That Is.

You think of the conscious mind, as you know it, as the only kind of consciousness with a deliberate intent, awareness of itself as itself, and with a capacity for logic and the appreciation of symbolism.  That only seems true because of your particular range of activity, and because you can only pinpoint events within a particular psychological spectrum.