SPECIES MEMORY:
WHEN PARALLEL REALITIES ARE THE NORMAL MODE OF CONSCIOUSNESS
It is difficult to explain an anomalous phenomenon in the context of an ontology and worldview that reflects a restricted mode of being. By way of comparison, let's look at the Australian aboriginals, who have been on earth longer than any other known racial type and live in the world very differently than we do. Perhaps their way of being may shed light on both our experiences and our explanatory methods.
For the Australian aboriginals, the world is the effect of the invisible potential or "dreaming" from which it is continuously arising. In the West we attend only to the external physical effects of the dreaming, like viewers in Plato's cave watching only the shadows cast by the sun. The aboriginal worldview, however, looks at everything as points of the overlap of both the dreaming and the tangible world. This is also called by the Sufis the imaginal world, the real world of image, "neither material nor metaphysical," between the worlds of matter and spirit, which was lost to Western consciousness in the twelfth century. [2] For the aboriginal, "the phenomenal world is considered the dream of the ancestral beings." [3] "The Creative Ancestors 'projected' their dream," the archetypal forces, into form. [4] Creation is "a movement from an original subjective phase to an objective world....an ever-moving passage between two planes of being." [5]
In this worldview there is neither space nor time as we ordinarily think of it in terms of intervals and measurement of intervals. Instead space is consciousness, a "continuum of dreaming," a field of activity within which everything that exists comes from the simultaneity of its "unconscious" mode, which is always conscious and pervades all existence; and its conscious mode, which is more like the perceptible entities in space. "The logic of space is the logic of a dream," because space is consciousness and time is "the rhythmic swing between the subjective and the objective." [6] Spirit is this movement, the "constant lusting consort of the physical world." [7] Meaning and information are part of consciousness, connect all things, and are recognized through resonance, not transported across distances and time. Objects, events, and consciousness are coterminous; external is internal; subject and object interpenetrate; dream and phenomena together are reality. All subjectivity converges in the Dreaming, and nonverbal communication is therefore part of the flow of life. [8]
According to an aboriginal elder, to re-enter reality, one must remain sensitive to "an invisible, metaphysical prototype, physically sensed and symbolically read in the topography of the land." [9] Aboriginal culture aims to live so that the natural world is the image of the Dreaming. [10] In relating both to the voice of earth and of the Creative Ancestors, in whose world all already exists, "all living is reliving" as a "temporary actuality or an enduring potential of this world." [11] Re-entry into reality, the dreaming, [12] requires passing through trance to integrate supersensory and regular life. [13] This state occurred more commonly before the pastoralist oriented to control evinced the mystic hunter oriented to ecstasy, partly because, as an aboriginal elder said, when a person loses the ability to find food, the fears that arise remove the spirit vision. [14]
The Aboriginal developmental goal is to be able before death to exist simultaneously in the phenomenal, psychic and afterlife worlds, by, through concentration and meditation, developing a force field in his subtle body. Centered in place, he cultivates empathy to share in and identity with all the fields and types of being of creation. [15] Toward this end, in order to maintain the reciprocal multi-layered psychic and physical mirroring of the "world's living presence and the metaphysical dimension from which it arose," Aboriginal socialization introduces, as the mind matures, "revealed knowledge" in sequential initiations. [16] Similarly, the Western alchemist made himself a medium for the material to represent itself "through self-observation in a state of symbiosis with the material". [17] Creative Ancestors in the form of subtle force field pulses, such as magnetic ley lines--the combined energies of which in a particular place produce nourishment--also resonate as matter with cosmic energy through crystalline substances in our bodies. [18]
Like the Creative Ancestors, "forming and shaping the creation from the symmetries and geometries of a pre-existing energy continuum," human consciousness converts phosphenes--geometric neuroelectric firing light patterns from the retinal-optical track and the brain--into images resonant with the patterns underlying the phenomenal world. [19] "In the Aboriginal vision, only the living species and forms of the earth...can provide the animated metaphors by which consciousness can maintain a flowing continuity between the self, the world, and their metaphysical source." [20] The shamanic essence of this outpouring is in language, wherein the shaman "receives inner images and instantaneously emits the word for them...ignite(s) lines of relationships...draw(s) together...that which has been pulled asunder." [21]
It is not only that in the West we cognize and interact differently but we therefore create a different set of relationships and world. Cognizing through categorization reduces sensory information, "perceptual richness and intensity" and may physiologically over-activate the filtering activities of the reticular formation in the lower brain stem and reduce our perception of phenomena and our receptivity to new experience. Thought processes change brain structure and function by altering neural and metabolic networks, perpetuated in worldview and language. [22] According to De Bono, "perception operates in nerve networks like a feature of a self-organizing biological system....encourages the mind to form multiple-branching flow patterns; the sensory information is not molded by fixed linguistic concepts, generalities, and logic." [23] Likewise, "a transformation of our world view requires that we completely change our concept of language from a fixed, consistent, absolute structure to a mutable, spontaneous communion between beings in a living place and moment." [24]
http://realityshifters.com/pages/articles/worldscollide.html
