Monday, December 28, 2015

Session 636 - the multidimensional consciousness

Personal Reality, Session 636

The state of grace is a condition in which all growth is effortless, a transparent, joyful acquiescence that is a ground requirement of all existence.  Your own body grows naturally and easily from its time of birth, not expecting resistance but taking its miraculous unfolding for granted; using all of itself with great, gracious, creatively aggressive abandon.

You were born into a state of grace, therefore.  It is impossible for you to leave it.  You will die in a state of grace whether or not special words are spoken for you, or water or oil is poured upon your head.  You share this blessing with the animals and all other living things.  You cannot “fall out of” grace, nor can it be taken from you.

Love perceives the grace in another.  Like natural guilt, the state of grace is unconscious in the animals.  It is protected.  They take it for granted, not knowing what it is or what they do, yet it speaks through all their motions and they dwell in the ancient wisdom of its ways.  They do not have conscious memory, again, but the instinctive memory of the cells and organs sustains them.  All of this applies in degrees according to the species, and when I speak of conscious memory I am using words that are familiar to you – I mean a memory that can at any time look back through itself.

In some animals, for instance, the rising of such memory is apparent, yet still highly limited, specialized.  A dog may remember where he saw his master last, but without being able to summon the memory, and operating without the kind of mental associations that you use.  His connections will be of a more biological nature and will not provide the leeway, that your own mental conditions allow you.

The dog does not recall joyful appreciation of his own state of grace from a past, nor anticipate a recurrence in any future.  With the large freedom provided by the conscious mind, however, man could stray from that great inner joy of being, forget it, disbelieve in it, or use his free will to deny its existence.

The splendid biological acceptance of life could not be thrust or forced upon his emerging consciousness, so to be effective, efficient, to emerge in the new focus of awareness, grace had to expand from the life of the tissue to that of the feelings, thoughts and mental processes.  Grace became the handmaiden of natural guilt, then.

Man became aware of his state of grace when he lived within the dimensions of his consciousness as it was turned toward his new world of freedom.  When he did not violate, he was aware of his own grace.  When he violated, he fell back into cellular awareness, as with the animals, but he felt consciously cut off from it and denied.

The simplicity of natural guilt does not lead to what you think of as conscience, yet conscience is also dependent upon that moment of reflection that in a large measure sets you apart from the animals.  Conscience, as you think of it, is caused by a dilemma and a misunderstanding of the conditions set upon your physical existence.  Conscience arose with the emergence of artificial guilt.

Artificial guilt is still highly creative in its way, an offshoot made in man’s image as his conscious mind began to consider and play upon the natural innocent guilt that originally implied no punishment.

The conscious mind is a maker of distinctions.  It brings to the surface of awareness whole gestalts of previously unconscious material, then assembles and organizes it in ever-changing form.  Through purposeful focus, a literally infinite amount of such data can be unconsciously sorted; then only the desired elements will emerge.

The conscious mind is endlessly creative.  This applies to all areas of conscious-mind thinking.  It is also the organizer of physical data, so natural guilt became the basis for all kinds of variations.  These closely followed man’s religious and social groupings.  The latter are also the result of the aware mind’s capacity to play upon, mix and merge, and rearrange perception and experience.

Man is innately good.  His conscious mind must be free, with its own will.  He can, therefore, consider himself bad.  He is the one who sets those standards in his own image.

The mind is also equipped to see its own beliefs, reflect upon them and evaluate their results, so using this tool as it was meant to be used would automatically help man in recognizing both his beliefs and their effects.  Part of this great permissiveness has to do with the fact that man is to realize that he creates his own reality.  Free will is a necessity.  The leeway given allows him to materialize his ideas, meet them in physical experience, and evaluate for himself their particular kind of validity.

The animal has no such need.  It nestles safely within the confines of its instincts while exploring other aspects of awareness with which man is not so intimately familiar.  Yet natural grace and natural guilt are given you, and these will also grow more fully into conscious awareness.  If you can sit quietly and realize that your body parts are replacing themselves constantly – if you turn your conscious mind into the consideration of such activity – then you can realize your own state of grace.  If you can sense your thoughts steadily replacing themselves then you can also feel your own elegance.

You cannot feel guilty and enjoy such recognition, however; not on a conscious level.  If you find that you are berating yourself because of something you did yesterday, or ten years ago, you are not being virtuous.  You are most likely involved with artificial guilt.  Even if a violation occurred, natural guilt does not involve penance.  It is meant as a precautionary measure, a reminder before an event.

“Do not do this again”, is only the afterward message.  I am placing these concepts within your time scheme because in your terms they were born out of it.  But the fact is that all “time” is simultaneous.

In a simultaneous time, punishment makes no sense.  The punishment is an event, and the event for which you were being punished, exist at once; and since there is no past, present and future, you could just as well say that the punishment came first.

We have mentioned reincarnation hardly at all, yet here let me state that the theory is a conscious-mind interpretation in linear terms.  On the one hand it is highly distorted.  On the other hand it is a creative interpretation, as the conscious mind plays with reality as it understands it.  But in the terms used there is no karma to be paid off as punishment unless you believe that there are crimes for which you must pay.

In larger terms there is no cause and effect either, though these are root assumptions in your reality.

I use these concepts, again, because of their familiarity to you.  In the world of time they appear as real.  We return once more to that moment of reflection, for it is here that both causes and effects first appear.  Dimly, in your terms, it can be traced by observing animals that even now roam the earth, for each in its own degree – far less than yours – shows that reflection.  In some, for all intents and purposes, it does not exist at all.  Yet it is there, latent.

The greater your “period” of reflection, the greater the amount of time that seems to pass between events.

You seem to think that there is an expanse of time between reincarnational existences, that one follows the other as one moment seems to follow another.  Because you perceive a reality of cause and effect, you hypothesize a reality in which one life affects the next one.  With your theories of guilt and punishment you often imagine that you are hampered in this existence by guilts collected in the last life – or worse, accumulated through the centuries.

These multiple existences, however, are simultaneous and open-ended.  In your terms the conscious mind is growing toward a realization of the part it has to play in such multidimensional reality.  It is enough that you understand your part in this existence.  When you fully comprehend that you form what you think of as your current reality, all else will fall into place.

Your beliefs, thoughts and feelings are instantly materialized physically.  Their earthly reality occurs simultaneously with their inception, but in the world of time, lapses between appear to occur.  So I say one causes the other, and I use those terms to help you understand, but all are at once.  So are your multiple lives occurring as the immediate realization of your being in the natural extension of its many-faceted abilities.

“At once” does not imply a finished state of perfection nor a cosmic situation in which all things have been done, for all things are still happening.  You are still happening – but both present and future selves; and your past self is still undergoing what you think is done.  Moreover, it is experiencing events that you do not recall, that your linear-attuned consciousness cannot perceive on that level.

Your body has within it the miraculous strength and creative energy with which, in your terms, it was born.  You most probably take this to mean that I am implying the possibility of an unending state of youth.  While youth can be physically “prolonged” far beyond its present duration, that is not what I am saying.

Physically, your body must follow the nature into which you were born, and in that context the cycle of youth and age is highly important.  In some ways, the rhythm of birth and death is like a breath taken and exhaled.  Feel your own breath as it comes and goes.  You are not it, yet it comes into you and leaves you, and without its continuous flow you could not physically exist.  Just so your lives go in and out of you – you and yet not you.  And a portion of you, while letting them all go, remembers them and knows their journey.

Imagine where your breath goes when it leaves your body, how it escapes through an open window perhaps and becomes a part of the space outside, where you would never recognize it – and when it has left you it is no longer a part of what you are, for you are already different.  So the lives you have lived are not you, while they are of you.

Close your eyes.  Think of your breaths as lives, and you the entity through which they have passed and are passing.  Then you will feel your state of grace, and all artificial guilts will be meaningless.  None of this negates the supreme and utter integrity of your individuality, for you are as well the individual entity through whom the lives flow, and the unique lives that are expressed through you.

No one atom of air is like another.  Each in its own way is aware and capable of entering into greater transformations and organizations, filled with infinite potential.  As your breath leaves you and becomes part of the world, free, so do your lives leave you and continue to exist in your terms.  You cannot confine a personality that you “were” to a particular century that is finished and deny it other fulfillments, for even now it exists and has fresh experience.  As your moment of reflection gave birth to consciousness as you think of it – for both really came together – so then can another phenomenon and kind of reflection give birth to at least one dim conscious awareness of the vast dimensions of your own reality.

The animal moves, say, through a forest.  You move through psychic, psychological and mental areas in the same way.  Through his senses the animal gets messages from distant areas that he cannot directly perceive, and of which he is largely unaware.

Sunday, December 27, 2015

Session 635

Personal Reality, Session 635

Natural guilt is also highly connected with memory, and arose hand in hand with mankind’s excursions into the experience of past, present and future.  Natural guilt was meant as a preventive measure.  It needed the existence of a sophisticated memory system in which new situations and experiences could be judged against recalled ones, and evaluations made in an in-between moment of reflection.

Any previous acts that had aroused feelings of natural guilt were to be avoided in the future.  Because of the multitudinous courses open to the species, not only did the highly specific nature of many kinds of animalistic instinct no longer apply, but a curious balance had to be maintained.  The conscious options that opened as man’s mental world enlarged made it impossible to allow sufficient freedom, and yet necessary control, on a biological level alone.

So controls were needed lest the conscious mind, denied full use of the animal’s innate taboos, run away with itself.  Guilt, natural guilt, depends upon memory then.

It does not carry with it any built-in connections with punishment as you think of it.  Once more, it was meant as a preventive measure.  Any violation against nature would bring about a feeling of guilt so that when a like situation was encountered in the future, man would, in that moment of reflection, not repeat the same action.

I have used the phrase “moment of reflection” several times because it is another attribute peculiar to the conscious mind and, again in your terms, is largely denied to the rest of creaturehood.  Without that pause – in which man can remember past in the present, and envisage a future – natural guilt would have no meaning.  Man would not be able to recall past acts, judge them against the present situation, or imagine the future sense of guilt that might result.

To that extent natural guilt projected man into the future.  This is of course a learning process, natural within the time system that the species adopted.  Unfortunately, artificial guilt takes on the same attributes, utilizing both memory and projection.  Wars are self-perpetuating because they combine both natural and unnatural guilt, compounded and reinforced by memory.  Conscious killing beyond the needs of sustenance is a violation.

The collection of unrecognized artificial guilts, built up through the centuries, has led to such an accumulation of repressed energy that its release has resulted in violent action.  Thus the hatred of one generation of adults whose parents were killed in a war helps generate the next one.

Thou shalt not violate.  Again, the injunction had to be flexible enough to cover any situations in which the conscious species could become involved.  The animal’s instincts and their natural situation kept their numbers in bounds; and with unconscious unknowing courtesy they made room for all others.

Thou shalt not violate against nature, life, or the earth.  In your terms creaturehood, while striving for survival and longing for life, while abundant and rambunctious, is not inherently gluttonous.  It follows the unconscious order that is within it even as there is a definite order, relationship and limit to the number of chromosomes.  A cell that becomes omnivorous can destroy the life of the body.

Thou shalt not violate.  So the principle applies to both life and death.

There is hardly anything mysterious in the idea that life can kill.  On a biological level all death is hidden in life, and all life in death.

Viruses are alive, as I mentioned in another connection (in the 631st session in Chapter Seven), and can be beneficial or detrimental according to other balances in the body.  In cancer cells the growth principle runs wild; within creaturehood each of the species has its place, and if one multiplies out of its proper order then all life and the body of the earth itself comes into peril.

In those terms overpopulation is a violation.  In the cases of both war and of overgrowth, the species has ignored its natural guilt.  When a man kills another, regardless of his other beliefs a certain portion of his conscious mind is always aware of the violation involved, justify it though he may.

When women give birth in a crowded world they also know, and with a portion of their conscious minds, that a violation is involved.  When your species sees that it is destroying other species and disrupting the natural balance, then it is consciously aware of its violation.  When such natural guilt is not faced there are other mechanisms that must be employed.  Again at the risk of repeating myself: Many of your problems result from the fact that you do not accept the responsibility of your own consciousness.  It is meant to assess the reality that is unconsciously formed in direct replica of your thoughts and expectations.

When you do not embrace this conscious knowledge, but refuse it, you are not using one of the finest “tools” ever created by your species, and you are to a large extent denying your birthright and heritage.

When this happens, the species by default must fall back upon vestiges of old instincts – that were not geared to operate in conjunction with a conscious reasoning mind, and do not comprehend your experience; that finds your “moment of reflection” an impertinent denial of impulse.  So man loses full use of the animal’s regulated, graceful instinct, and yet denies the conscious and emotional discrimination given him instead.

The messages sent as a result are so highly contradictory that you are caught in a position where true instinct cannot reign, nor can reason prevail.  Instead a distorted version of instinct results, along with a bastard use of sense as the species tries desperately to regulate its course.

Presently you have a condition in which overpopulation is compensated for by wars, and if not by wars then by diseases.  Yet who must die?  The young who would be the parents of children.  An understanding of the nature of natural guilt’s integrity would save you from such predicaments.

The “demons”, your projections, are then placed upon a national enemy, or the leader of another race; sometimes whole masses of population will project upon other large groups the images of their own unfaced frustrations.  Even in Augustus you find the hero and the villain, separate and diversified.  As a man can be so divided, so can a nation and a world.  So can a species.

So, therefore, can a family be so divided, and one member always appear as a hero and one the villain or the demon.

You may have two children, one of whom generally speaking, behaves like Augustus One, and one who acts like Augustus Two.  Because one seems so compliant and docile and one is so violent and unruly, you may never see the connections between their behavior, thinking them so obviously different.  Yet if being “good”, polite, and compliant is not the usual state of normal children, neither is incessant violent activity.  In such cases what you usually have is a situation in which one child is acting out unfaced aggressive behavior for the whole family.  Such unreconciled patterns of activity also mean that love is not being freely expressed.

Love is outgoing, as aggression is.  You cannot inhibit one without similarly affecting the other, so under such conditions the docile loving child is usually projecting and expressing the restrained love for the family as a whole.  Both the villain and the hero will be in trouble, however, for each are denying other legitimate aspects of their experience.

The same applies then to nations.  Natural guilt is a creative mechanism, meant to serve as a conscious spur in the solving of problems that, in your terms, no other animals ever had.  By taking advantage of it you leap still further through unknown frontiers, and break through into dimensions of awareness that were always latent since the birth of the conscious mind.

Natural guilt, followed, is a wise guide that brings along with it not only biological integrity, but triggers within consciousness aspects of activity that must otherwise remain closed.

Chapter 9:  Natural Grace, The Framework Of Creativity, And The Health Of Your Body And Mind.  The Birth Of Consciousness

With animals, there are varying degrees of division between the self who acts and the action involved.  With the birth of the conscious mind in man, however, the self who acts needed a way to judge its actions.  Again we come to the importance of that period of reflection, in which the self, with the use of memory, glimpses its own past experience in the present and projects its results into the future.