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..:: Enlightenment VII / Vibration ::..


- Alan Schneider -


               As we attend to the material world through the evidence and interaction of the physical senses, we are operating always in some combination of the first three Chakras already mentioned in this series.    With the introduction of the concept of spiritual vibration, we must look beyond the realm of Newtonian physics – the physics of sensory experience – and begin to perceive in the realm of Relativity physics – the physics of collective perception associated with the extra-personal impressions of at least the beginnings of Einstein’s “events” manifest as standing waves, i.e. vibrations, in spacetime.   How can this shift to such an enhanced level of perception be attained?  By refocusing consciousness away from linear material perception and onto the higher level of dynamic chaotic threshold perception – the experience of pre-manifest conditions knowable from the vibrational wave that precedes them into their expression of forms and actions experienced in the senses.    This is the level of intuitive perception that is associated with the Fourth Chakra and represents the mode of knowing experienced through and by the Self from its largely disembodied perspective beyond physical expression and physical limitation.    The first key to understanding this phenomenon is the consideration of the concept of collective manifestation.   

            We may choose to view the world of events through many lenses of perception – the lens of static manifestation, the lens of dynamic expression, the lens of social implication, and so forth – the list is functionally endless, in fact, and determined solely by our personal mental condition at any given time.   If I choose to utilize Static Manifestation as my lens, then I tend to experience myself moving through a linear continuum of discrete, bounded conditions perceived as objects delimited by time.   At the other end of the spectrum of perception, we have the individual experience of the collective vibration. What, specifically is this mode of experience? It is the higher comprehension occurring in the higher mind of the existence of groups of entities that act as fields of vibration, even though they apparently exist as individual units when viewed through the sensory condition.   It is from this phenomenon of vibrational fields that all intuitive perception of spiritual vibration issues.   The matter can be explained very simply.   All cats, for example, are a part of the feline collective vibrational field actively resonating in the higher portion of the total mind.    This might be called feline collective consciousness, and, although it pertains superficially to cats and their behavior, it also pertains on a more subtle level to the cat-like elements of human behavior as well. There is also something like an insect collective vibration composed of all the individual insect manifestations existing everywhere (and perhaps throughout all time as well) and we demonstrate this vibration in our behavior when we practice particularly mindless conformity to social norms and expectations – the hive mentality.    A somewhat higher level of this manifestation is seen in the herd or pack mentality present in mammal populations around the world, up to and including humanity.   It is a common axiom in the world of commerce that the vast majority of people prefer the security of following to the risk of independent social experimentation, and advertising routinely exploits this fact among the masses.   The list of such collective analogies is extensive – only rarely does one encounter an individual existing apart from any type of similar, corresponding group affiliation.   There are aquatic collective fields, avian collective fields, and even mineral collective fields resonating within the total mind.  

             The Jungian archetypes are all expressions of this level of collective vibration.   We may perceive individual interactive displays through our physical senses, but it is the archetypal model of experience that gives these meaning and purpose.   Beyond that, there is a complex of pre-programmed interactions associated with the archetypes – tendencies for the symbols they express to behave toward each other in predictable ways – and these interactions remain suspended as scenarios in collective mental “space” much as Einstein’s events remain suspended in spacetime.   The tantalizing implication here is that Jung’s collective unconscious is analogous to Einstein’s spacetime, sometimes also referred to as “hyperspace” in the literature of both science fact and science fiction.    There are certainly similarities between the two – neither is subject to direct sensory observation – both essentially exist in the chaotic region of pre-manifest form – both  feature image formation that is complex and fantastic, and the images involved (whether literal in the case of hyperspace or symbolic in the case of collective space) remain more or less fixed in their relational characteristics to each other.  Probably the salient distinction between the two is that events in hyperspace were portrayed by Einstein to be the literal physical truth of existence (although human’s cannot yet directly experience that truth), while Jung’s archetypal symbols were portrayed as superseding even the level of truth represented by hyperspace reality through their fundamental psychological significance in the total mind.    For Jung, the Self was the source of all knowing and being, including and eclipsing both the hyper knowing and hyper being of Einstein’s merely intellectual spacetime continuum.   

            The intuitive perception (or, perhaps extrasensory perception, if you like) has its beginnings in the Third Chakra, in the form of what is popularly known as the “gut feeling” often occurring in response to “concrete” events in linear reality.   As the term implies, the gut feeing is frequently quite visceral in nature – often even involving literal abdominal physical sensations as a portion of its character.    The gut feeling is very similar to the intuitive perception of the Forth Chakra – in both cases, we often have no “real” evidence to support our impression, yet it is there in our field of consciousness, nevertheless – along with a strong sense of conviction that it is somehow justified and valid.    The distinction here is that intuition is a generally more expansive and subtle phenomenon, and may involve visions, auditory and visual “hallucinations”, and have an expanded reference in time – encompassing decades, centuries, and even millennia in either the past or the future from the individual’s observational perspective here and now.   In comparison, the gut feeling is customarily oriented toward the here and now, and occurring in the here and now, or at least not very far removed from it in time.  And the gut feeling is fundamentally amoral, rooted as it is in physicality, where intuition always tends to have a moral implication associated with its content, and a moral direction indicated to be followed.  

            As with all other observational phenomena that occur beyond the comfortable boundaries of sensory experience, intuitive impressions must be analyzed within the psychological pervue to be genuinely understood, and step one in this process is the conducting of a comprehensive internal inventory regarding the trigger event or events associated with the extrasensory perception involved.    What do as many of the symbols as I can recall present in the experience mean to me as individual perceptual units of experience?   This goes well beyond the superficial intellectual level of meaning – in the case of intuition, it is the emotional meaning that is most significant.   It can be very challenging to identify this level of meaning,  particularly when the images involved are unpleasant or threatening in character – as in the case of nightmares, for example – but Freud’s observation that “the dream is the royal road the unconscious” (an area in which he and Jung were in full agreement) is entirely accurate – dreams are often prophetic in nature, in addition to explanatory, qualifying them as legitimate intuitive perceptions.   Of course, the dream is not the only type of intuitive experience, but it is the one common to most people’s psychic lives, and a good place to begin our description of symbolic analysis for that reason.   

            Ultimately, it is the way the dream/nightmare/vision makes us feel that is at the core of its existential meaning in our lives, and each significant element of this type of unconscious phenomenon carries a portion of that meaning.   The specific symbols present in the dream are the personal and archetypal carriers of the emotion experienced, and it is the grand challenge of dream interpretation to penetrate to their core, unlocking their messages in the process.    To refer back to an earlier example in this essay, the feline collective essence is often associated with females, women, and female characteristics as literal expressions of its content.    Woe be it to the observer of either sex who mistakes the warm, furry, affectionate element of felinity with defenselessness, because the cat is very well armed as many have discovered to their dismay!   And the female aspect of consciousness is correspondingly well defended by subtlety, seduction, and guile, however open and positive a specific woman may be.    Thus, it appears as a sound idea to approach the mysteries of the feline and female with caution, wisdom, and respect. 

            Even if nothing more than the emotional content of a symbol occurring in an intuitive context can be known, this is often sufficient to proceed with a course of action in this regard, with the proviso that we must not stop there.    If I am feeling frightened or intimidated by an image,  I must further investigate why this is the case, because there will probably be a series of both personal and collective motives involved.  One must never simply engage in an impulsive reaction to any intuition – negative or positive – in any situation other than an absolute emergency requiring immediate response.   Always take the time to probe your consciousness completely before action is taken – the deeper understanding revealed will invariably be worth your while!  Action taken from an unenlightened perspective is almost always mistaken, and bound to produce unfortunate results for all the parties involved.    Once I have explored an intuitive experience to the level of the underlying psychological motivation producing it, then, and only then, am I prepared to act wisely with regard to it.   

            Without the above noted thorough and complete self examination of an intuitive instance, the likelihood of it being found out eventually to be inaccurate is significant.   We are all aware of cases in which grave injustices have been carried out against individuals, groups, societies, and nations based on essentially prejudicial grounds having little or no basis in fact, and even the best intuitive sense is also subject to this fallibility if the probable or actual personal motivation of the individual involved is not taken into account.   Intuition does not come from nowhere – it comes from the collective unconscious, and is tied to the individual’s belief system regarding morality, desirability, and consequences, all of which may be unconscious as well.   The ancient advice of Socrates is well given here: “Know thyself”!   

            A highly complex and challenging series of psychic and psychological events contributes to the intuitive instance.    If we accept the premise that the link exists between Einstein’s events in hyperspace and Jung’s archetypal events in the collective unconscious (which is itself quite a stretch, yet somehow, perhaps intuitively, plausible), then at least a certain type of hyper event that has sufficient psychological valence – i.e. one driven into perception by the libido or the Self – may become a Jungian collective event as well.   If this event is keyed within the collective unconscious with a certain significance for humanity, then it may also be accompanied by intuitive pre-expressions of additional varieties before the primary form itself emerges into perception, i.e. ESP events.   The really crucial concern here is: what kind of human psychic vessel is this event/message manifesting within?    If the vessel is significantly flawed by any number of commonly occurring human self-interests and desires, these will inevitably distort what is being transmitted by the higher archetypal sources, perhaps beyond recognition, and certainly out of the original contexts.    This is the grand problem with all psychic apperception – it emerges into a living human consciousness that is almost invariably burdened by our old trio of the body, physical senses, and the ego, all perennially functioning in the first three Chakras that define lower mind.   This is why Enlightenment and its attainment is of such paramount importance – only the genuine Seers – the truly empty vessels – can  provide clear messages from beyond the barrier of perceptual chaos, if the Self chooses to speak through them.            

            For all of the aforementioned reasons, intuitive sensation and perception must be viewed by asking many questions, not just accepted at face value as the absolute truth, no matter how compelling the phenomenon may be.  Yes, the psychic vibrations experienced by the adept individual are often very accurate, and can be offered cautiously to others who may wish council in matters of the present or future, but not as absolute givens unsubject to qualification and reservation.    Jung himself conducted an exhaustive investigation into astrological history as a part of his research into synchronicity, attempting to determine if the correspondences predicated by astrologers among planetary alignments and macrohistorical events were more accurate than mere chance would indicate, but his results were not conclusive, and he died while in the process of the investigation.    “Not conclusive” here does not imply “completely invalid”, however, and many remarkable apparent historical synchronicities were suggested by the investigation – there is simply not an absolutely conclusive causal relationship present that cannot be argued against by other theories to justify reaching final conclusions.    This by itself is probably something that should be taken as an additional caution regarding intuitive perception and its necessarily inexact character.   Even the remarkably accurate forecasts of the famous Nostradamus have been argued against by skeptics as being manipulated coincidences posited by his historical followers.   

            Science tells us that what we perceive as the solid, static world is, in fact, composed of nanostructures involved in continuous vibration and transition into and out of each other’s forms – the Quantum Mechanical universe that composes Einstein’s spacetime continuum, and, ultimately, Jung’s collective unconscious, up to and including the Self.   If such is the case, then even the Self may not be the final condition that Jung conceived it to be, just the limit of current human perception in the collective continuum, and there may be many other successive levels of perception beyond it.   As such, the vibrational sense – the ESP – that we sometimes have is probably emerging into perception from an endless preexisting chain of conditions, and will continue to manifest in spacetime beyond the event horizon of human experience as it “travels” on through infinity, making an infinite series of additional transformations.    We cannot know the final meaning of these things any more than we can know the final outcome of the Newtonian universe we experience in the senses, but we can at least wonder and ponder upon these with open minds, and this is the truly incontestable significance of intuition – the open door to the levels of higher perception so often mistakenly relegated to the realms of fantasy, deception, and imagination by the lower minds among us.  If everything in the Newtonian universe is ultimately a vibration of consciousness occurring within the Self – as I believe it to be – then the possibilities of living are functionally infinite, requiring only an open heart and open mind with which to explore them...

                                           - With Love, Alan -

                         (Copyright 2010, by Alan Schneider)


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