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. The fact that Seth chose to couch his CUs in the context of one of the most important paradigm-breaking theories of the twentieth century – nonlocality in quantum mechanics – is no accident. Even the skeptic who believes that Jane Roberts secretly read up on this topic and used her overactive subconscious to produce the Seth books has to consider that, regardless of the source, the integration of this metaphor into this creation myth is brilliant and evocative. As we have seen earlier, when the species is in need of new ideas, like calculus and the wireless telegraph, they inevitably burst forth from the depths of the collective psyche. A group of scientists and a handful of enthusiasts are the only people who have ever performed the mental and mathematical gymnastics necessary to understand the concept of nonlocality, if only in intellectual terms. And yet, when a housewife and aspiring writer in New York state comes up with a robust metaphysics that uses essentially the same idea in the mid-1970's, is this purely coincidental or more cynically, intentional subterfuge? Come on! The fact is that these ideas continually emerge in various creative guises to facilitate helpful changes in portions of the population. No single source, discipline, or belief system has a legitamate claim to a Complete View of Everything. A Theory of Everything as recently formulated by Ken Wilber, perhaps, but _not_ a Complete View. Continuing then, the particle/wave duality of CUs also sheds important light on the deeper nature of the mechanics of the dream state. CUs dream and perceive through inner sensing, so every grouping of CUs holds these innate characteristics. Could it be that the linear characteristics inherent in our waking state are simply the direct result of CU’s particle nature and the more amorphous, timeless nature inherent in our dreaming state is the result of CU’s wave nature? The CU metaphor also maps directly onto another important concept found in quantum mechanics – the universe as a hologram. This metaphor supports the existence of a physical universe coupled with a hidden, source domain. In short, Seth’s frameworks of consciousness. We discussed the concept of nonlocality, or being in two or more places at the same time, in the Foreword. However, the analogy of the physical universe as a hologram needs some further explanation. Increasingly capturing the imagination of scientific and religious thinkers
alike, a hologram is basically a three dimensional picture that appears on a two dimensional surface. It is created through a process of imprinting multiple images onto a photosensitive chemical layer, usually on glass, from reflected laser light. If you break the hologram into pieces, you can still see the _entire_image_in_each_piece_. In other words, the Whole is contained in each-of-its-parts. In essence Seth’s CUs are holograms, containing the Whole of All-That-Is in each ‘‘part.’’ Though in one sense there really aren’t any distinct parts, in purely physical terms there _is_ the appearance of parts, thingness, and objectivity when CUs employ a ‘‘particle focus’’ to form myriad psychological boundaries. When CUs employ a ‘‘wave focus’’ the discrete nature of ‘‘parts’’ and boundaries melts away, revealing the Whole contained within, just as in the shard of the fractured hologram. The particle/wave duality of CUs also helps to explain how there can be simultaneous time in the context of frameworks of consciousness. It is the CUs ‘‘particle focus’’ that creates the nine basic dimensions of time and it is the CUs ‘‘wave focus’’ that allows our inner selves to simultaneously perceive all of them: PAST/past PAST/present PAST/future PRESENT/past PRESENT/present PRESENT/future FUTURE/past FUTURE/present FUTURE/future Actually there is no such thing as _the_thing_ ‘‘simultaneous time.’’ This is just another metaphor that Seth uses to attempt to explain in plain English the complexities of All-That-Is in the context of the multidimensional psyche, universe, and frameworks of consciousness. This metaphor reinforces that physical reality (Framework 1) is much bigger than previously thought, not a closed system, and multidimensional in nature. Additionally, it reinforces that there is no beginning or end point in linear terms to our psyche and universe, just endless variations on the particle/wave nature of consciousness ever-dreaming, ‘‘forgetting’’ and ‘‘remembering’’ itSelf anew. The intrinsic nature of CUs’ ‘‘particle focus’’ and ‘‘wave focus’’ also forms a baseline for understanding _all_ paranormal experience – nonordinary states
– including astral projection, lucid dreaming, near-death experiences, and superconsciousness. Further understanding the mechanics of the paranormal is an important frontier for continued scientific research as we begin a new millennium. As physical selves we are immersed in a camouflage universe of idea constructions – a holographic dream – formed by the latent potentials of electromagnetic energy units and consciousness units, those foundational aspects of All-That-Is. In this sense physical reality is as much a dream world as our dream state. However, this doesn’t mean that physical reality is not real. That is, it would be prudent to wear a parachute when jumping out of an airplane, there are dream-bills to be paid, and dream-stomachs that require sustenance. Nonetheless, physical reality is a unique and sacred dream, built upon a divine love and subjectivity imbued with a great desire and purpose to nurture _everything_ toward the realization of its maximum potential. On ‘‘Evolution’’ It is interesting that Seth’s creation myth bears a remarkable similarity to other creation myths from around the world. Though they are beyond the scope of this essay, one myth in particular, the Aboriginal myth of the alcheringa or the ‘‘dreamtime’’ as English researcher Frank Gillen coined it in 1896, bears a closer look. It maps closely to the essential nature of what Seth describes in the opening chapters of Dreams, ‘‘Evolution,’’ and Value Fulfillment. According to this Aboriginal creation myth, time emerged from a timeless realm, supernatural beings created the world and then fell into an exhausted ‘‘slumber’ ’ becoming the very parts of the earth itSelf – oceans, forests, lakes, mountains, and sky. These supernatural beings seem remarkably similar to Seth’s sleepwalkers – those early entities ‘‘in trance’’ who formed the planet, its geography, and ecosystem. In the Aboriginal myth, the action of dreaming plays a central role in the creation. According to physicist Fred Alan Wolf: ‘‘As new as the Dreamtime concept of this reality may appear to us, Australian Aborigines claim to have ‘memory’ of this realm dating back nearly 150,000 years. From this realm, a long time ago, the world of mind, matter, and energy arose as a dream of the ‘Great Spirit.’ Thus Aboriginal thinking suggests that the universe or God is itself dreaming into existence all of what we experience. ’’ (14)
‘‘The dreamtime came to an end when the supernatural beings left the surface of the earth. But the mythical past was not lost forever; on the contrary, it is periodically recovered through the tribal rituals. ‘‘When all these earth-born supernatural beings had accomplished their labors and completed their wanderings, overpowering weariness fell upon them. The work that they had performed had taxed their strength to the utmost, thus they sank back into their original slumbering state and their bodies either vanished into the ground – often at the site where they had first emerged – or turned into rocks, trees, or sacred objects.’’ (15) Sounds similar doesn’t it? The belief system of evolution, of the linear development from ‘‘lower’’ to ‘‘higher’’ life forms based upon a random, mindless principle called natural selection, is an inadequate model to explain the dreaming nature of the multidimensional psyche and universe as represented in Seth’s creation myth. And this is not to discredit or disrespect the brilliant creativity of Charles Darwin, only to say that an expanded view is required to achieve a deeper understanding of the multidimensional nature of ourselves and our universe. Let’s take a brief look back in time, to cosmologies in Western history that have been overshadowed due to a variety of political, scientific, and religious reasons to get a sense of where the belief system of evolution came from. Up until the sixteenth century, the consensus view dating back to Aristotle in the fourth century B.C. had the earth at the epicenter of God’s divine domain. Then, Polish astronomer Nicolas Copernicus came along and scandalized the religious ruling class by showing that the earth was not the center of the universe, that it actually revolved around the sun. And later that century: ‘‘A generation after Copernicus, Giordano Bruno (1548-1600) dealt a potentially fatal blow to the crumbling Aristotelian cosmology by declaring that not even the Sun was at the center of the universe – there is _no_center_, he said. The universe is acentric – infinite in space and in time. In Bruno's cosmology, there was no creation – mythological, theological, or scientific. The universe was eternal; matter was co-eternal with god. In fact, the universe of matter _was_ god because matter itself was intelligent. Whereas Copernicus survived the Holy Inquisition by keeping quiet about his ideas until the year of his death, Bruno, much more audacious and provocative, paid for his ‘sins’ [of
questioning and challenging the authority of Aristotle and the Church] by being burned alive at the stake in 1600.’’ (16) It wasn’t long after that Isaac Newton (1642-1727), a mathematician and scientist, formulated his theories based upon the belief that the universe was a vast machine whose underlying laws could be known once the component building blocks were discerned. In essence, Newton believed that there was a single objective reality that could be understood given enough time and resource via scientific inquiry and reason. Many others contributed and expanded this new view of the universe for several centuries leading up to Charles Darwin (1809-1882) and his theories on evolution, first published The Origin of Species by Means of Natural Selection, or the Preservation of Favoured Races in the Struggle for Life in 1859. Though Darwin did not believe that all matter and energy was conscious in some form, there were other thinkers, notably mathematician and philosopher Alfred North Whitehead (1861-1947) who came to understand that the universe was indeed conscious in multiple orders of scale but struggled to define an accurate ‘‘map. ’’ In his later years he proposed a philosophy called Process Theology, albeit mostly ignored by the mainstream, that embraced the belief that everything, all matter and energy, was conscious in multiple, nested orders. He recognized that, contrary to the popular Newtonian view the universe is one big machine, the Whole was always greater than the sum of its parts. In the twentieth century, the work of physicist David Bohm (1917-1991), a student of Einstein’s, expressed in the language of quantum mechanics something similar to Seth’s frameworks of consciousness. What Seth terms Framework 1 Bohm terms the Explicate Order, Framework 2 is the Implicate Order. The attempt by scientific thinkers to integrate the knowledge of this hidden, source domain into evolutionary theory has never born any serious fruits. It remains an unproven theory to this day. In fact, the seeming paradox of time and notime domains has opened a can of worms that still vexes evolutionists. Treated by the mainstream as though it were a fact, evolution, natural selection, genetic mutation are metaphors that have turned into the calcified dogma of scientism, not science. In his book Mind into Matter: A New Alchemy of Science and Spirit, Fred Alan Wolf proposes what he terms the new alchemy which is consonant with Seth’s dream-art science introduced in The ‘‘Unknown’’ Reality, Vol. 1. Essentially,
these are models that propose the integration of the conscious use of the inner sensing, natural time, and deep intuitions into the objective rigor of scientific method. In other words, combining subjective and objective experience, the key ingredient missing from Darwin’s model and theory. Ken Wilber, a preeminent contemporary transpersonal philosopher, has offered a simple map that he calls the four quadrants that attempts to show the holistic relationship between subjective and objective experience in the context of four key elements of perception: 1. Outer (objective) / singular (individual) / It / behavioral in relation to… 2. Inner (subjective) / singular (individual) / I / intentional in relation to… 3. Inner (subjective) / plural (collective) / We / cultural in relation to… 4. Outer (objective) / plural (collective) / Its / social Together, these four quadrants form a matrix in which to imagine how human perception (reality creation) works together in the holistic context of All-That-Is or what Wilber refers to as the ‘‘Great Chain of Being’’ or Kosmos. Each quadrant, then, has an axis from relatively ‘‘lower’’ to ‘‘higher’’ development that bear superficial similarities to Darwin’s theory, for example, the reptilian brain stem is still seen as a ‘‘lower’’ form of the mammalian brain. Still, Wilber manages to expand upon problematic areas like the complete exclusion of subjective experience and its holistic relationship to objective experience. This is another important frontier of research and speculation that takes us beyond Darwin’s evolutionary model. More and more, scientists are beginning to realize that there is no such thing as one hundred percent objectivity. Every consciousness colors the results of his or her scientific observations. To observe anything is to change it, even if only in an individual psychological way. This means that we live in a universe that features both subjective and objective characteristics. Imagine the potential breakthroughs possible when scientists and clergy alike combine the best practices of a Buddha and Einstein. The possibilities are exciting and hint at what is to come in this new millennium as science and spirit merge toward a new paradigm, a new dream-science. The net result is that Darwin’s theory of evolution is being expanded and refined by postmodern scientists, philosophers, and theologians to include the multidimensional psyche and universe. And these
leading edge ideas are anything but mainstream at this point. On Value Fulfillment The inner law of value fulfillment is the divine principle in which AllThat-Is lovingly creates, develops, and nurtures every atom, ocean, and galaxy with the best intent of _every_aspect_ in mind. As we have seen, value fulfillment is another innate characteristic of CUs that works on a variety of levels fueling every action within All-That-Is. Value fulfillment, like all the inner laws, may appear as esoteric and hard to conceptualize at first glance. Just as the wind is invisible to the naked eye, so too are these inner laws. However, just as we can see the effects of wind on the surface of a lake or blowing through trees, so too, we can understand the affects of value fulfillment in several qualitative contexts. Earlier, we mentioned the inherent quality of unconditional love within All-That-Is and CUs. There is another quality which I call the tension-resolution principle, a principle constantly observable in the basic workings of our mind/body relationship – hunger-ingestion, digestionevacuation, waking-sleeping, love making-orgasm, emotional and hormonal cycles. In other words, there is a constant cycling in the build up and release of ‘‘tension’’ in human terms of hunger, digestion, going to the bathroom, sleep requirements, sexual and emotional needs that are all reflections of value fulfillment at work physically. When these cycles occur in harmonious fashion, the results are health, abundance, and synergy. When they occur in dissonant fashion the results are conflict, poverty, dysfunction, and dis-ease. In the context of Seth’s creation myth there was a build up of divine tension, all in the context of value fulfillment, that resulted in an ‘‘explosive emergence’’ of the inner aspects of our physical universe. But again, all of this ‘‘occurred’’ _before_ the beginning during the dreamtime. Another question we should ask, is why did Seth exclude the other eight laws of the inner universe in his musings in Dreams, ‘‘Evolution,’’ and Value Fulfillment? (Recall that he briefly mentioned spontaneity.) One answer is that this tale of the creation is not complete and finished. It never can be! It is not offered as a revelation from God in concrete, discrete terms, only in the sense that we each must create our own interpretations, meanings, and understandings. The myth of the creation is _being_created_right-now_by_you_and_me_.
A second answer is that to include all ten laws of the inner universe in the context of this linear narrative would likely result in a hopelessly entangled knot of paradoxes that might overwhelm the rational mind. And that is clearly not Seth’s intent in offering his ideas as he masterfully walks that fine line between intellect and intuition in his writing and teaching styles. As the aphorism goes, ‘‘the journey of a thousand miles begins with a step.’’ So Seth provides little bits at a time; puzzle pieces that hint at the deeper nature and mystery of the Puzzle. Just to be thorough, the following is a list of the laws of the inner universe according to Seth from The Early Sessions: Book 2 of the Seth Material. In hindsight, we can see that Seth uses some of these words in his creation myth but doesn’t relate to them as inner laws. Perhaps our intellects are challenged enough as we take our first steps in the proverbial journey toward new understandings? Value Fulfillment Energy Transformation Spontaneity Durability Creation Consciousness Capacity For Infinite Mobility Changeability & Transmutation Cooperation Quality Depth
Dealing with All-That-Is as Absolute Truth in the context of Seth’s laws of the inner universe is a tricky business. It’s easy to quickly get lost in semantics and belief systems. This is to serve as a reminder that these laws are offered by Seth as a set of orienting generalizations and not absolutes in terms of the words used to introduce them. They are an attempt to describe attributes of All-That-Is that fuel Its every action and eternal becoming, including ‘‘evolution’’ or change-in-time. Though I have listed ten laws, one could argue that there are eleven or twelve in the Seth material but this is not the point! These laws are qualitative aspects of All-That-Is, and to imagine that they could be locked into the distinct chains of English, or any spoken or mathematical language, is the path to distortion and inevitable delusion. As the Taoist saying goes, ‘‘The Tao which is written or spoken is not the true Tao.’’ [For more detail on these inner laws follow this link to Seth’s Laws of the Inner Universe. http://www.cafemuse.com/sethnet/Inner_Laws.html] At this point, let’s briefly revisit Seth’s sleepwalkers and ‘‘families’’ of
consciousness to recap some important connections we may have missed earlier. Perhaps in the same way that Seth did not elaborate on the rest of his laws of the inner universe, he also did not make any connection between the sleepwalkers and the ‘‘families.’’ Even though Seth uses the sleepwalker metaphor to describe ‘‘all species,’’ the sleepwalkers, as they relate to human consciousness, also belong to the ‘‘families’’ of consciousness that Seth talks about in The ‘‘Unknown’’ Reality, Vol. 2. In this context, the sleepwalkers represent our early, newly forming focus personalities in linear terms only. In nonlinear or simulaneous terms, they are eternal aspects of All-That-Is. The ‘‘families’’ of consciousness metaphor, then, represents the innate _intention_ of the entities (or nonphysical source selves) that support and nurture our collective psyche. The sleepwalkers are those aspects of our entities who now ‘‘slumber’’ in the psychological support roles that maintain our universe, in similar fashion to the Aboriginal mythos. As such our waking memories of them have long since faded from conscious awareness into sub-conscious and inner-conscious awareness. And just as musical scales form the foundational blueprints of a masterpiece like Beethoven’s ninth symphony, so too do the ‘‘families’’ of consciousness form the foundational blueprints for the underlying spectrum of human intention, all guided by the inner law of value fulfillment. The sleepwalkers, then, represent our ancient dreaming selves and the ‘‘families’’ of consciousness represent our innate intents. These still serve today as psychic filters that color the impulse streams that constantly emerge from our inner selves. In larger terms, value fulfillment, like all of the inner laws of the universe, forms a Source Principle that transcends our beliefs systems of good and bad. Every thing, every action that occurs in our universe is fueled by the underlying action of value fulfillment. This includes illness, poverty, dis-ease, death and all the things we consider to be ‘‘bad,’’ as well as abundance, wellness, beauty, peace, and all the things we consider ‘‘good.’’ When we ask questions like, ‘‘Why did God create a universe in which bad can occur?’’ or ‘‘Isn’t death a dis-ease that needs a cure?’’ or ‘‘If the universe of good intent why do bad things happen?’’ we still don’t understand the workings of value fulfillment. These inner laws are neutral in one sense, neutral to our belief systems, acting only as the fuel for continued action in which we have the free will to make choices that affect our beliefs of good and bad, pleasant and unpleasant. We create our own perception, we create our own sense of good and bad in terms of Framework 1 cognition. The inner laws are
transcendent by definition and apply to _all_ frameworks of consciousness within All-That-Is. So value fulfillment affects us in many different ways, from inner to subconscious to outer layers of our psyche, a psyche simultaneously immersed in multiple frameworks of consciousness. And this hints at the magnificent, multidimensional design, intent, and purpose that our universe is naturally imbued with that guides us toward fulfilling experiences that include but are certainly not limited to the local effects of good and bad in Framework 1. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Endnotes: (14) Fred Alan Wolf, Mind into Matter: A New Alchemy of Science and Spirit, Moment Point Press, Portsmouth, NH, 2001, p. 82. (15) Fred Alan Wolf, The Dreaming Universe, Simon and Shuster, NY, NY, 1994, p. 145-6. (16) Christian de Quincey, The Big Bang: A Modern Myth Without Meaning?, http://www.mightywords.com/browse/details_bc05.jsp?sku=MWSK6Z&privateLabel= false 2000, December 05, 2000, p. 6.
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