Dreamtime (part III)

In the last blog, I promised to discuss the multiple manifestations of ‘bare observing’ during our dreamtime and their importance for personal inner growth.

After a person begins studying dreams, he or she will notice that the focal point from which each dream is experienced is variable.  For example,

[1]  Most often, the actors and events comprising a dream are observed from the ergoegotic center without residing in any particular dream character.  Observing is disassociated from participating, somewhat like watching a movie.

[2] In some dreams, the experience unfolds as if the dreamer is operating (as an agent and receiver of actions) from one of his or her normal waking personas; though, the physical appearance may differ.  Usually the recognized ‘feeling of Me-ness’ is present.

[3]  In other dreams, our observing ergoegotic center resides in other dream characters–oftentimes changing during the dream.  That is, ‘Me-ness’ shifts from one dream persona to another. I imagine this is related to the fact that humans understand that other humans have their own minds–called ‘theory of minds’ in psychology.

[4] During  dreams organized around threat, some dreamers will experience ‘waking-up,’ while still immersed in REM sleep, most often so to escape the perceived dream threat.   When this occurs, the dream ego is experiencing the ever-present continuity between waking and dreaming reality; i.e., the two states of Type II reality are simultaneously realized.

People are often surprised when they leave REM and fully awaken since they truly believed that they were awake within the dream.  Sometimes, being unable to tell if they were dreaming or such dream events actually happened.

[5]  Lastly, there is ‘lucid dreaming’ or Jung’s ‘active imaging’ in which the dreamer has gained partial control over portions of the dream being constructed by the brain-mind so to guide his or her experience.   This could be called a ‘waking dream.’

Each of these different dreamtime experiences are normally of little importance for mundane life or in success in the Work exercises. What is of primary importance is the realization that: [a] ‘observing‘ is a function and not a thing, [b] each act of ‘observing‘ stems from a non-observable focal point, [c] such focal point unassociated with the artifactual self, and [d] Type II reality is a unified state and works equally during wakefulness and dreaming.

For it an esoteric truism, that none may reliably enter into Type III reality until he or she verifies the distinction between Type I and II realities and the continuity of the ergoegotic center functioning awake or asleep.

In the next blog, I shall move onto Type III Reality.

 

 

 

Dreamtime (part II)

Happy Thanksgiving to every seeker, new or old:

Today, we continue our investigation into the operation of the ergoegotic center during wakefulness, meditation, and REM (and likely in NREM) sleep.  As you recall, the ergoegotic center,  or working ego, is the central point of our personal psychological space; that is, the point through which certain Eternal Qualia enter into our mind-brain for expression in the physical world.  Rosicrucians would equate this psychological center to the operational center of the Soul Personality.

Deep introspective investigation into the elemental construction and functioning of our individual ergoegotic centers (and by deep I am referring to stretching ones awareness so to ‘hit’ the noetic limit of human experiencing–I call it the ‘Wall’) will demonstrate that only six eternal and unique Qualia support our aphysical Universe. One might say that the 6Q are the arm and five fingers of God reaching into our hearts and minds.  I use the acronyms, ‘Koptic’ and ‘5Q+1’ to signify such Eternal Qualia.  The first 5Q are direct Knowing, Observing, Presence, Intending, and Compassion (Caring).  The last Quale is Transcendence, that is, that quality of the divine which allows us to begin and complete conscious evolution (nonmechanical and effort-driven).

These Qualia are experienced in their fullness when an aspirant has succeeded in deconstructing his socially-derived psyche by removing from immediate awareness all beliefs, all needs, all fears, and all labels defining the artifact called self.  For the artifactual self is the vehicle utilized so to function effectively in the psychosocial world.  Unfortunately, our education leaves us with the false belief that such self is our Soul Personality; rather than realizing that this vehicle was built around the ergoegotic center so to exist in the physical world.  In truth, the ergoegotic center being no more than the manifestation of  the 5Q +1 at the deepest center of the human psyche.

Keeping the above in mind, clearly, each of us possesses a single and individual ergoegotic center, clothed in many different memories and beliefs, so to form or many personas, or ego-states.  What we experience as ‘self’ during all phases of Type II reality are no more than such ego-states arising automatically from interaction with our social environs.

Often, the personas appearing during our dreamtime are seemingly unrelated to our daytime personas–at home, at work, at the Lodge.  Such difference separating wakefulness from dreaming. But, in truth, such personas are secondary to the fact that the ergoegotic center is a singularity and remains the same always.

Tomorrow, we discuss the Quale of direct Observing and how to use it to prove the above.  Blessings.

 

 

 

 

 

 

Type II-Dreamtime(part 1)

As discussed earlier, enlightenment cannot be fully appreciated, understood, nor appropriately applied in mundane life until an aspirant has first tasted the peach of immortality and the bitter pear of the human condition.  The Buddhists often refer to this event as “entering into the stream.”

None enter the stream without partial purifying of the heart and mind, gaining a modicum of control over the instinctual desires, and learning how to apply super-effort to the Work. Such work, including, long and dedicated efforts aimed at “arriving at a psychobiological state of mind,” named by the Initiates of the Institute, Type III Reality.

Entering into Type III Reality, if only for a few seconds, cannot occur until the aspirant understands (sometimes expressed as having ‘tasted’ or ‘smelled’) that his or her waking state Type II Reality is essentially the same reality operating during dreaming (in REM, NREM), fantasizing, and meditative states.

Many psychological and metaphysical schools mistakenly teach that waking and dreaming are distinct and separate mental states.  Such understanding arising from observations that: [1] dream content appears very different from the events of waking life, [2] the ‘experiential’ laws of dreaming are at odds with the ‘natural laws’ governing physical existence, and [3] the apparent location of the observing function differs.

While, the above observations are correct, in truth, they are of no significant relevance to an aspirant. Their sole relevance being that the laws of the dreamtime experience cannot be applied to physical action-on the pain of morbidity and mortality.

Studies at the Institute have shown that the one relevant factor is that the operational capacity of the ergoegotic center,or working ego-state cluster, is much more extensive during dreaming than wakefulness.

I will continue with this subject in the next blog.  Best wishes for making a soul.  Baal Eyt

 

 

 

 

Type II Reality

Today, we continue our discussion of the several types of mental realities (or realizations) found in human beings.  Yesterday, we dealt with pseudo-physical or type I reality. i.e., the virtual ‘physical’ world experienced by each of us.  This virtual world is created by the central nervous system via sensory data processing so to generate a virtual copy of the external physical which is accurately overlaid onto the proper physical object.  Such outward projection being a suitable explanation to explain the competence of our motor skills.

Moreover, similar phylogenetic, pseudo-physical worlds are reconstructed by members of each species; though, they differ between species in one way or another.

Type II or personal realities differ significantly from type I realites. Personal realities are formulated individually from information gained primarily from socialization during the process of postnatal ontogeny or development.  The building blocks supporting personal reality are: our likes and dislikes, what is and is not pleasant, our mores, our religious beliefs, our traumatic experiences, our hopes and aspirations, our temperaments, our characters, our habits, our personal myths, and almost anything nonphysical you can imagine.  Personal reality is the home of our psychological ego state complexes.

The pseudo-physical reality is quite straightforward and exists for survival of the physical individual and his or her eventual procreation.  Personal reality is exceeding complex and variable between persons and is the source of group identity, prejudice, violence and the demonic and the angelic.

Clearly, each one of us is not responsible for type I reality–it is provided by natural evolution.  However, each is responsible (as well argued by the existentialist philosophers) for the actions arising from his or her physical vehicle in response to the motivators and drivers residing within type II reality.  Such personal responsibility being absolute for each of us, regardless of any prior events (presuming normal brain function remains).

Tomorrow, we will discuss type II dream reality in relation to waking type II reality.

 

 

REALITIES v. ACTUALITY

Type I Reality:

Dear Friends,  for the next few posts, I shall address the difference between what is called reality and that which is Actual. By Actual, I am referring to the essential, underlying structure of this universe–as it is, in and of itself.  Such structure encompassing the the totality of existence–both physical and aphysical.

Reality is not the same as Actuality.  Actuality is the Absolute Primary, while, reality is no more than a useful secondary phenomenon generated by an animate, human mind-brain.  Moreover, your personal reality is present when you are actively dreaming and during normal wakefulness.

During wakefulness, sensory data constantly impinges the surface of our bodies, such surfaces being the interface between what is within and what is without.  The eyes, the ears, the tongue, the nose, and the skin are all interface organs.

From this richness of sensory information, the central nervous system filters out all data which is not immediately relevant to the matter at hand; interacts with our several memory systems, and generates a virtual image which is back-projected onto the appropriate physical objects providing the sensory data.  Subsequently, during wakefulness, the sum total of each physical image generated from sensory data is merged so to form a local virtual world image filled with animate and inanimate objects.  There is no ‘theater of mind.’

These mind-brain virtual worlds generated from similar physical surroundings by individuals are amazingly consistent with each other on self-report (barring hallucinations).  Moreover, each responds similarly to specific optical and auditory illusions.  The reliability and predictability of science is the strongest evidence for validating the overlay of a realized physical world upon a primary existing physicality.

Type I Reality is defined by the general mental overlay of the virtual physical with the actual physical during wakefulness. As we shall see tomorrow, it is not exactly accurate to say that our acting-receiving egos are present in the physical, as our bodies are; rather, our egos exist solely in the virtual physical.

Baal Eyt

 

Enlightenment

People spend endless hours trying to describe the ‘state of enlightenment’ and failing to reach common agreement.  In a sense, the situation is similar to trying to describe the taste of a perfectly prepared chocolate souffle served with Creme Anglaise to another.  To succeed, one needs to provide the proper recipe of ingredients and cooking instructions so to allow the other person an opportunity to actually prepare such dessert for his or her own enjoyment.  If all goes well, then the two of you can describe some of the pleasures associated with this dessert and ones personal taste / smell experience.  Enlightenment is reached by injunction and not description.  So find a recipe and try it out.

MY BUTTERFLY FAIRY: A PROPOSAL OF LOVE

21 October 2008

A woman’s warm heart is a summer butterfly,
wings painted in so many different hues,
brilliant sky blues,
luscious, Crimean red wines,
radiant yellows lilies,
moonless nights on the Steppes,
harvest orange pumpkins,
early Spring daffodils,
each crafted by careful, angelic brush strokes.

A woman’s warm heart flies from one loved one to another,
as the summer butterfly flies flower to flower
from the ruby-red to the untainted white rose,
tending to the varied needs of husband and child,
giving to each her nectar of deep love,
for comfort, for courage, for growing to be more.

If God gave to me a summer butterfly to keep,
I would warm her with devotion and pure love,
feed and protect and honor her for all my life,
knowing that I am the most blessed among men.

Come my summer butterfly and give your love to me,
for without your love I shall surely wither away.

Baal Eyt