✴︎Being^Awareness^Wholeness

Reality is a funny word that, somehow, means just being, self-awareness, and also the wholeness of everything. This is not a poetic rendition or lines of self-help inspiration. It is a fundamental zero-dimensional field of existence–mentioned in the Indian Vedas (satchitananda) in which all potential subjective phenomena, objective noumena, and a total ground of transobjective plurality exist in/as an inseparable state of totality. It is important to note that, according to this and many other cosmologies which identify consciousness as a fundamental, a priori, or somehow inherent and integral property of reality, we really have to turn our worldview upside down. It is a valid worldview, but one that means we will need to be very careful about protecting it from the assumptions of science, religion, and politics.

Science wants us to start from the assumption that matter and energy are abiotic, and that life and consciousness are, more or less, spontaneous and random. We won’t go into what a massive assumption this really is, and that it uses a premise whose rationality is measured from the relative position of discreteness, not fundamental unity and emergence. Meanwhile, religion and spirituality want us to measure reality according to a subjective, mystical, devotional perspective–again, this appears rational if we start our measurements from our own inner experiences, which recognize a “higher power” in superior position to our own subjective sensation and perception. Politics meanwhile (and we are certainly a political species at heart) is pragmatic and selfish, simply wanting our species to apply what they know about science and religion to ensure a status quo reality self repeats, remaining continuous. These are more or less obvious reflections, but when we talk about the real it becomes very, very hard to keep these streams of influence separate, especially from their influence on our instinct and intuition.  

Back to the Vedas, which of course like many original scientific, religious, and political ideas, in their conception, were pure and genuine. It is not the Vedas telling us this actually, but all those perennial voices throughout the millenia that are skeptical, original, and intrinsically motivated in their pursuit of a fundamental ground of being. It could also be from a Tibetan Buddhist, Greek Stoic, Toltec Nagual, Taoist Alchemist, a flash of intuition from someone in prayer or a quantum field scientist synthesizing data about field phenomena. It is also an ordinary kind of inner experience we can, with the right approach, discover and experience everyday. It is a happening that can be readily observed and studied. And of course, with the right approach, it can also help us better govern our planet and its resources, bringing harmony to diversity and plurality. 

The right approach is one that begins at the beginning and stays there (did you think we would end at the end?). In the beginning, pure being/awareness/wholeness decides to conduct an interesting experiment upon itself. We can think of this exercise as the birth of a dreamer and their dreaming. The dream in this case represents fundamental particles which acquire mass (on loan) through their interactions with the dreamer, producing vibrations, forces, and mechanical systems. On the other hand, the dreamer observes (Catiously? With enjoyment? Nonchalant?) all this noumenal, atomic happening from a place of constant relativity and every changing relationship. However, the dreamer and dream cannot actually exist without each other, and to sustain their own existences must continuously enjoin and create, sustain, emerge, and embody together. (Meanwhile, there is pure being, which in this working model remains aloof, in superposition with the dreamer and the dreaming, yet unable to directly or indirectly participate. This is not entirely accurate, but that’s for another article and another conversation.)

This is a fundamentally different cosmology than the one proposed by science, religion, and politics, and will yield a radically coherent form of sensibility, instinct, and intuition. If something exists in the universe, that is because it always existed, as a potential and as a potentiator. We cannot point our finger at discrete properties and assume they are cumulative, statistical accidents formed through a nearly endless line of binary cause and effect chains. If consciousness exists today, it has always existed, and it has expressed itself through emergent timespace forces as an elastic, derivative condition called form. This is true for “us” as well. If “we” today it is because we have always existed, with more or less self-formation, or upon reactive thresholds of stable, individual and collective complexity. If matter exists today, it too has always existed as a potential, an ideal, as an abstract mathematical entity(ies). 

Can you imagine, right now, what it would be/feel/look like to exist as the precosmological substance-non-substance totality, in which everything exists at once? No time, no space, no relativity, no plurality, etc.? Would it be like yourself or like someone else? Would it feel like emptiness or fullness? Would it look like an infinite expanding perimeter or an infinitely contracting center? To answer these questions, we must invent new archetypes and methodologies, even if it is tempting to bypass an inverted worldview through the objectification of scientific inquiry, the subjectification of spiritual faith, and the immaturity of our political urge to survive and benefit at all costs. It is much harder to turn the entire universe on its head–rendering it and ourselves right-side-up. Taking a step back from ourselves and our worldviews, adopting greater anthropological curiosity toward our species and planet, we can try a new approach to consider what exists.

Perhaps the universe is a singular, organism-like, machine-like, lucid state of consciousness. In this worldview, there is no inanimate matter and there is no separation between humankind and the “natural” world. Our consciousness is shared with the consciousness of everything. We exist in a dream that is continuously dreamed, rather than set in motion like a domino chain that continues to fall. Instead, everything is re-created every instance. We exist as the dreamer of this dream, even if we are also separated by countless dimensions, fields, and membranes that give us the uncanny sensation of being a discrete observer. In short, we are at the elastic limit of ourselves, in which being has threshed itself into awareness and wholeness, into death and atoms, into reincarnation and galactic cycles, into sensation and perception… 

This is not a universe we can simply think or feel or act our way around in. If we want to develop new instruments and techniques capable of perceiving and entering reality, we will need to rediscover our superposition as companions of a living, lucid universe–as dreamers dreaming ourselves. It is a deceptively simple and yet challenging endeavor, one that will ask us to reevaluate the significance of ritual as an advanced technology. The same ritual movement that weaves massless, dimensionless singularity into relativity, form, and sentient individuality will need to be reconstituted at every level of society, both to cure us of the disease of our own misoriented perception, and also to invent new ways of being alive in a universe we created for ourselves–perhaps even to call home.

✴︎Begin Here

If you start anywhere else, it could take a long time to get back here. “Here” in this case means the meeting point of three things that are actually one thing: the ground of being which makes you exist, field energy potential which makes the cosmos exist, and the natural resting point of your perception right now. This meeting point describes a very, very important premise upon which all other knowledge must be built on in order to be oriented correctly in/as the universe. Unfortunately, most of us began somewhere else, and it can take time and energy to find our way back to the beginning, to start again on the right path.

One of the biggest faults in the way people often approach cosmological frameworks (even spiritual or metaphysical ones) has to do with this connection, and with the idea that consciousness, or anything else, could exist independently from its originating energetic binding oscillation, and the informational translations of its emergent field processes. Everything in the cosmos is a “wavefront unit” of continuous movement, change, and relationship–both for observers and for forces. What we perceive, what we are, and what is can be defined by a series of continuous transformations (frames of reference/relativity) that compose and are composed by an emergent, dynamic system. 

But being here is not just about ideas–it’s about ideas you can enter and become, and about ideas that become you. Ideas, thoughts, feelings, sensations and perceptions are also valid quanta (not only qualia) that also interparticipate. This is where, one way or another, scientific empiricism and fragmented ideological conditioning force us out of the present moment, AKA reality. Of course, we can steadily work our way back to the beginning–starting from an abstract model, “finding” it with interoception and our ground of being, and then entering it through dynamic fluctuation. 

Perhaps here we can mention that the present moment, the starting point/field of everything, will not be for everyone. However, entertaining this kind of experience is a non-negotiable dimensional requirement, even if by conventional intuition it seems more like science fiction, spirituality, or nonsense. The fact remains, consciousness and self are not arbitrary, mechanics culminating in linear dynamics “discovered” by evolution randomly–this is faulty thinking/daydreaming. Everything that is exists because it is constantly being generated, organized, and regenerated (brought back into supercoherence) in waterlike motions that, like fish in the ocean, the physical body is designed to sense, perceive, use, do, and be. 

Unfortunately, we have trained ourselves and whole civilizations to focalize on the elastic extension of decoherence: energy that interacts dynamically with its relative environment. All of science is built upon this foundation. But it is not a foundation for anything; it is one side or dimension of a pendulation. Our world and our sense of self is built upon the shadow of the real world. If we want to enter back into our own bodies, we will need to find ways to again correspond, as sentient externalizes polarizations, with an emergent, information-compressed model of fluctuating dynamics: I, Me, You, We, Us, They, Them, One, Who, What, Which, There, Here, It, Itself, All, Everything. We will need to also break through the limits of language and the phenomenology of knowledge we have self-organized (also as genetic and emotional inheritances) ourselves and our cosmos upon. 

The first place to revive this connection is, fortunately, within reach: Here is always close. Beyond this, because we have a capacity for self-awareness, we can travel anywhere in the cosmos. While awareness is always the same (relationship, movement, change), self is a highly. Indeterminate wave function–to change our coordinate position, we simply need to learn how to translate self into something else. Self can be focalized as a local or nonlocal position, and even completely dilated into void space.  

However, it is important to begin with this understanding: that energy cannot be created or destroyed, and that subjectivity is also a form of objective energy. Everything exists as a superstate of translation potentials and oscillating scalar/vectors. There is a ground of being we are always resting upon, or hitting our heads upon, or using like a fulcrum to move positions according to our desires. Moving through the physical world in your car or on your feet, the cosmos flickers substance phenomenon and permits the emergent properties of matter and spacetime. But we can’t be fooled–in reality there is no ground under our feet, at least not one made of concrete, the soles of our shoes, and the sensation of walking. 

The actual ground of being, where X marks the spot, is the intersection we have been talking about, which flickers like a mirror that we pendulate through. There are perceptions, reflections, and also absolute coherence (in which absolute perception/reflection no longer exists, at least by relative standards). This primordial mirror is a two-way looking class. We must understand that, at the level of quantum fields, talking about energy, information, and timespace is different from the physical world of classical mechanics we know so well. It is the same with consciousness. We can look at the mirror and, if we manage to get very close, we will still see ourselves, albeit at increasingly transpersonal levels. At some point, if we manage to cross over to the other side (of a zero point scalar field), “we” will understand better what consciousness means. 

What matters is understanding that, like energy and information, consciousness is a fundamental and emergent dynamic of the cosmos. It can be translated across an infinite variety of forms, forces, and systems but it will still exist as an intrinsic property. If we are being humble and honest, we can acknowledge that the instruments of our senses and those of natural science are not refined enough to measure the gradations of consciousness across this spectrum. We have isolated ourselves on a mote of existence in an ocean of infinities. We only see the big leaps or gaps in reality. 

We do not know how to explain the distance between our “big bang” and the fundamental quantum field potential; from abiotic matter to single celled organisms; and from vegetation and animals to metacognitive human beings. “Here” again is the magical connection between ourselves, our environment, and our awareness of ourselves in and as our environment. We cannot escape it, and trying to avoid or suppress it will make the universe look like swiss cheese, and also make our bodies feel fragmented and incomplete. Even if we must return to this integrative cosmological framework, calling it a starting point to begin again, it is also very much a continuous moment we can never (nor should) ever leave. 

This contact point, in reference to ideas about a persistent sense of self, reincarnation, a collective consciousness, or “soul”, is very interesting to talk about. There is indeed a need to talk in concrete terms about the existence of nonlocal memory complexes, or fields of interconnected transpersonal memory complexes. However, to research and discover the amazing properties of being and existing, we have created some major obstacles and blocks for ourselves to overcome. The universe cannot be bypassed and must be entered with the same level of complexity it defines for itself. Evolution is not only an organic, biological function, but also a larger process of “ephemeralization” or cultivating sufficient magnitudes of complexity in order to gain primeval equivalency. 

It is not enough to trust our feelings, intuition, and aspirations toward the pursuit of knowledge and transpersonal self-realizations. It is not enough to be indifferent and calculating, building tall towers of empirical research that become more and more unstable until they self-destruct or become antibiotic. Instead, we must realize ourselves as transobjective citizens that pioneer and establish settlements at the most decoherent elastic boundary of an integral existence. Ultimately, this “leap” in consciousness and perception will define a transition point or limit for human evolution on Earth.  

If we succeed, our fragile intellectual towers (impressive to ourselves, up to a limit) will become aeonic mountains, enduring because they will measure and shape the universe according to a model of reality that we can also enter and become. If we cannot enter and experience our working model, we will have conflict, war, and the objectification of nature. We must instead learn to use knowledge to accomplish things, in order to experience them, in order to enter and become them. There is no waste, no junk, and no spare parts. If there is something that exists, it is part of the ground of being and cannot be dissected or divorced from its parent constituent. There is an interconnected, emergent, process oriented field of information, energy, and consciousness that is happening, and we are it. 

We acquire knowledge and competency with painstaking research, methodology, curiosity, courage, collaboration, and decades of hard work. Then we dump it in the river. We have to leave it behind, if not in death, then by renewing ourselves in being at an equivalent level of knowing. If this concept doesn’t make sense for science, it’s because we don’t yet have methodology or epistemology built upon a holistic model reality. We must invent an expression of knowledge within ourselves, not as something we own but as something we belong to. Otherwise what we theorize and “prove” will always be another kind of limitation, a source of inner conflict and frustration, and a growing sense of not belonging in the world and in our own bodies. 

This is the cutting edge of science and consciousness–but it is only an edge if we know how to put both planes of its dimension into a point, and then to move it along itself. We are the cutting edge. It is important to expand out and populate planets and stars, it is important to wisely manage the resources of our planet, it is important to advance technology, culture, medicine, education… But it is even more important to research and advance a proper study of transobjective consciousness. At least, this is a sensible place to start for a civilization that wants to endure, and wherever else it may choose to go, do, and become after that is a matter of debate.

✴︎The Geared Jitterbug

Cosmic oscillation, the principle illustrated by Buckminster Fuller’s “jitterbug” concept, illustrates both a fundamental property of the universe and a hidden faculty of the physical body. Oscillation applies to geometric transformations and translations, which are dynamics found in physical mechanics, quantum relationships, and sentient cognition. Human perception oscillates across wide range bandwidths before “assembling” verisimilitude (and memory). The physical brain does this with environmental phenomena in space and time, but nonlocal aspects of consciousness associated with intuition, instinct, the unconscious, and dreaming also jitter across interdimensional space. Interdimensional space is defined in this case by transpersonal and transobjective parameters, which ordinarily define hard or soft limits to our sense of identity. However, identity and perception must always be defined in relation to the mechanisms which dilate, focus, and translate raw information into relative composition.

The human body is a geared jitterbug: There is no “stable” or status quo cognition, even if many people keep their range of cosmic oscillation in a relatively closed or narrow band position. The gears are the mechanics of perspective, attitude, and identity. Changing one’s identity physically alters reality, creating not only an altered state of consciousness but also altered patterns of relativity with vast, nonlocal fields of information and energy. Smooth translations are defined by balanced emotions, memory coherence, and free will. Jagged, distorted, or disruptive oscillations result in psychic disturbances, psychosis, physical health disorders, and suicidal philosophies. It takes a level of transpersonal maturity to entertain this possibility, and a level of sustained, experiential training to gain competency at making larger and deeper kinds of translations with coherence.

Reality is indeed a composition of layered, folded, moving dimensions. Continuously grouping symmetry membranes, inhabited by “quilts” or “nets” of patterned qubits which compose dynamic gaps within quantum and mechanical forces, self-organize very large cosmic oscillations–the largest of which are primeval superstructures which engender universes like ours. On a smaller scale, the human body and its cognitive translation mechanics give us an innate capacity for living and exchanging across these gaps, which we colonize with our emotion, memory, and will. These other existences are essentially compatible, through jitterbug translations, with our own. The gears are necessary because we have physical, mechanical bodies–though theoretically, even without a body, having “invisible gears” would be helpful in order to maintain composure, distill or isolate experiences, navigate positions and superpositions, etc.

Again, it cannot be overstated that the subtle composition of the human body, or rather its interdimensional composition of which physical organs are a part, is essentially an “organic translation machine”. We do this all the time even in relation to our own contained dimensionality in time and space. It is what gives us vertical and lateral fluidity, allows for the integration and individuation of various experiences, and gives rise to plurality, diversity, and democracy–essentaily features of evolution. All life and inorganic matter will also contain jitterbug mechanics because, as has been stated, cosmic oscillation is a fundamental, integral property of the universe.

For all the discoveries made today which produce advanced technologies, scientific knowledge of the world and the universe, and the structures of global economies and governance… We are building a monolithic world atop a multidimensional universe, and so it will remain dangerously flimsy. In order to advance quickly in the “backyard” of our home, we have excluded the neighborhoods, cities, and other populations in our vicinity. Many indigenous and ancient civilizations did not make this mistake. Now we will discover that much of what we have created in the last few centuries is not compatible, harmonious, or appropriate for larger fields of important research and application. There is always hope, however, because despite modern civilization’s self-destructive impulses, it cannot fully escape its fundamental integrity with life and an ever-oscillating cosmos.

To correct our orientation we should begin to think differently about our own hands, feet, shoulders, hips, heart, lungs, eyes and ears… Everything about us is far more advanced than we realize. The physical dynamism of the organic body is complex and capable. But this is only scratching the surface of the sphere of power our species is designed to express. When we move, when we speak, when we think and dream and perceive–the doors to other worlds are dangling at our fingertips.

In order to translate our cognition across the boundary zones that separate three, four, and more dimensions, we must learn to pivot our body relative to our identity and perception. Our identity is our orientation, our guidance system. Our body is our ship and its fuel. Our perception is the pilot, the navigator, and the recording system. It is a highly advanced organic machine capable of transiting other galaxies, temporal directions, primordial territories of pre-formation, and membranes of information defined by near-absolute or even absolute conditions of singularity.

Certainly this is alluded to by science, esoteric religions, historical traditions of magic and alchemy, and indigenous traditions often passed down through oral tradition and misunderstood or misrepresented by modern anthropology. The fact remains that these are all relatively provincial, if not subjectively effective ways of approaching a master science of cosmic evolution and interdimensional colonization. Species can expand, learn, self-govern, and populate countless universes, acquiring knowledge and power for the good of life beyond any conceivable limits. Of course, it would take several large leaps in maturity and perspective at the civilizational and planetary level to arrive at this possibility for our Earth under its present conditions.

What we might do, however, is begin with a series of pioneering efforts, introducing streams of alternative perspective and ideological orientation at the fringes of society. And of course, this is already happening. At some point, however, it will be necessary to introduce new technologies, abilities, and philosophies to the general population without causing panic or hysteria. There is a tremendous need in the coming centuries for new, integral forms of art, therapy, political strategy, pedagogy, ecology, agriculture and city planning, etc. The seeds of new “jitterbug civilizations” have already been planted, in fact, and in the coming centuries we will see how well they take root and grow on our planet.

✴︎The Hum of the Real

Observing the universe around and inside us, through ordinary perception or the lenses of physics, biology, and psychology, what we really “see” are organizing principles. The world we sense is assembled by our body and brain, the world we perceive is assembled by our emotions and inner senses, while the world that actually exists remains unassembled. Or rather, it can be inferred through essential organizing principles: archetypes.

It is easy to assume that archetypes are only abstract, imaginary, and immaterial. Concepts with no real bearing on our lives. In fact, we don’t ordinarily credit archetypes with our natural ability to sense, perceive, and relate to the world around us. But in archetypal psychology, they are studied through dreams, life patterns, and choices. For storytellers they help evoke meaning. In science, archetypes are called laws—theories that are so persistent and reliable that new fields of research can be built upon them. In philosophy, they are perennial and essential experiences that define a shared ground of being all people and the universe constantly cycles through: birth and death, cycles and orbits and seasons, singularities and black holes, creation and destruction, etc.

Archetypes, in fact, are the thresholds of The Real. They are the foundations of the cosmos that we take for granted. Archetypes are vast, deep, and powerful. They stream and emerge. From archetypal matrixes of information and energy, the universe extends itself through countless derivative movements, changing shapes and geometries, and an ever flickering dance of relativity. The world of form we inherit, thanks to archetypes, is stable but also makes The Real feel far away. In order to exist, we only hear the echo of archetypes through the organizing principles that make our universe look and feel the way it appears to.

Like Plato’s World of Forms, archetypes represent an extremely efficient, finely tuned architecture. These “forms” are powerful essences that unpack into time, variety, and degree. They are also bridge structures that interconnect substance and pure information, making them highly energetic transformers and translators. For a human body, they are the source of its vitality and volition. For the cosmos, they are constant push and pull of the forces. However, because they are bridge structures, they are also limits. Because they are thresholds, they are also guardians. To transcend their limits and gain the power of their guardians, we must enter archetypes directly, assembling them with our sensation and perception.

It is not enough to assemble ordinary thoughts and emotions. If we reach the heart of archetypes, we touch metamorphosis. It is the equivalent of turning the universe upside down and inside out. Ordinarily, we cannot pass through the sheer complexity and unpredictability of everything happening all around us. The higher-level behaviors that govern and structure our world–and our own inner world–are hidden by their constituents, their individual parts and details. But when we challenge perception, dilating its channel, an overwhelming flood of information begins to assemble genuinely new behaviors visible only at greater scales. This participatory emergence renders new landscapes that live in higher and higher dimensions concrete and tangible.

It is the realization that, in order to be a person, all other people must be living inside you, and likeways in order for other people to exist at all, you must be present inside them. In order for the universe to exist, its laws must also somehow be an essential piece of a mosaic that composes your cells, organs, and tissues. Conversely, every cell in your body must be somehow compatible with even very large forces, like dark matter and energy, gravity, electromagnetism, and nuclear force. Amazingly, archetypes are not only vast reservoirs of organizing power and intelligence, but also tiny quanta, the building blocks of matter, the weight of mass, and the engine of life.

Archetypes can be hard to understand. In fact, the emergence of super complex systems through lower dimensional order can also be described as chaos. However, no creature is ever truly alone or at odds with the universe, except in their own mental projections and emotional associations. Even then, there are thousands and thousands of hidden lifelines, buzzing and humming everywhere. Archetypes also define the existence of protons and electrons, of cellular respiration and DNA replication, and of a mesh network of interconnected systems that lasso single celled organisms with intergalactic tidal tails.

In the World of Forms, The Real is hidden in the hum of Platonic Emergence and Biological Relativity. This is a gnostic truth but not only a philosophical one: It is a realization humming in our bones, flowing in our blood, and channeled through the nature of our being. The doorway to archetypes is paradoxically far away and also impossibly close—closer than close. There is a fundamental interactive nature that everything in the cosmos has in common, and if we place our attention there, the physical world of substance will vanish, revealing higher and higher dimensions of form, until everything melts away into archetypal purity. At the highest level, there is a single living system in which the distance between chaotic variability and absolute synthesis are unified.

One of the main reasons this metamorphosis remains abstract or “spiritual” is because we have already divided our understanding of the world and our relation with it many, many times over. We have created artificial membranes that insulate our perception and sensation. We have wrapped our organs in cellophane and doused our brain with wax. There is undue stress, strain, and friction on the systems which ordinarily are extremely efficient and also elegant and beautiful.

The truth of the matter may in fact be that we do not want to live close to The Real. Perhaps we have grown too accustomed to a worldview that denies the interactive nature of fundamental processes, rendering our brains lifeless machines, our hearts lonely beating drums, and our DNA random floating “junk.” The more we reduce, the less we perceive. The truth is, we are much dumber than our bodies. Our bodies can teach us how to soar across transpersonal infinities, but we are too convinced of the status quo we have invented for ourselves in order to build a shared sense of “civilization.”

When we look in the mirror, it is tempting to see ourselves as a bundle of associated feelings, thoughts, and memories. From an early age we are trained to refer to ourselves in this way, which over time becomes reinforced by intense emotional content, organized around a common theme (“me” and not “you” or “we”), which then exerts an even stronger reinforcing influence on our personality and behavior. We call this reinforcing influence the "unconscious,” but in truth it doesn’t exist!

The complexes that significantly shape a person’s sense of self and identity are not the physical body. They are barriers and traumas. Perhaps, more optimistically, we can think of them as meaningful or artistic contributions to a life imbued with meaning and happiness. However, the fact remains that if these conditionings create a sense of unconscious limitation, they put archetypal power and the knowledge of our humming bodies out of reach.

Without these limitations, we would instead “see” in the mirror something closer to a social memory complex. It would not only be a sensation or perception, but an innate experience of knowing and being extending beyond the delusion of individuality. It would not eradicate but enhance individuality, however it would also allow free range of faculty, bridging individual memory with collective memory. Any individual sense of behavior, identity, and implicit social cognition would be anterior to a superior lucidity, rooting one’s psychological narrative and also physical hormones, brain circuits, etc. within a social, species phenomena. In short, what before was “subconscious” would be conscious, and before what was “conscious” would be a derivative, interconnected system.

However, to approach The Real, we must take even a step further, crossing the threshold of archetypes and a limit of perception defined as much by transpersonality as transobjectivity. This means moving from interoceptive capacity as a social memory complex to a transpersonal memory complex. Here, individuality still manages to persist, however it becomes the thin skin of a larger body in which the collective identities of whole species are also only tiny organs. Here, there is no quanta qualia barrier, and the living organizing principle of The Real is revealed by the leaping of a vast body, stretching between clusters of millennial memory, perception, emotion, and volition.

Again, it is impossible even to imagine or conceive of this possibility until we turn the ordinary universe on its head. From a reductionist point of view, none of this is intuitive: Life is an accident, systems are only connected by theoretical math and not physical membranes, and the consciousness of brains are discrete, flickering flames that mysteriously self-ignite at birth and self-extinguish at death. This dangerous ideology remains incapable of perceiving or relating to living organisms on their own level. It is a prison of the mind that denies people a chance to experience their own identity as a spectrum of multi-scale, relativistic perspectives.

The archetype of a transpersonal memory complex, meanwhile, remains a valid way of modeling a living network distinguished by biological, physical, and existential levels of being without reduction. It empowers consciousness to recognize itself as singular and plural, as temporal and timeless, as immortal and fragile. What ultimately emerges as a dominant sensation from the realization of this hyperidentity is a way entering evolutionary stages which span four quarters of threshold complexity: From The Real to The World of Forms, from The World of Forms to Platonic Emergence, from Platonic Emergence to Biological Relativism, which leads back again to The Real.

The archetypes have journeyed into myriad forms, into atoms and elements and compounds. The forms have journeyed and evolved through chaos and relativity, reincarnating also through biological relativism: plants, trees, animals, sapiens… And with the arrival of collective species that dream and relate to themselves on equivalent terms, the possibility of crossing the final level of justice back to The Real. As human beings, we are at the last threshold of a very important journey—and all we have to do is listen.

✴︎Education as Initiation

Thousands of years ago Plato wrote his Allegory of the Cave, re-expressing a timeless, well worked perennial idea speaking to the essential conundrum of human potential. He invoked the tradition of the Mysteries and of a practical need for people to orient themselves as critical thinkers. It was also a warning for students and teachers about education’s power to distance the enlightened from the uneducated masses. It was Plato’s teacher Socrates, after all, who was sentenced to death for “corrupting” his students: They learned to challenge, innovate, and think for themselves. Corruption in this case meant corrupting traditional Athenian authority and status quo. So perhaps education has less to do with learning how to think, and more to do with thinking for oneself.

In some ways, perennialism and canonical mythology from cultures across time, geography, and scale cannot escape referencing this central idea: that education is an initiation, promising both power, freedom, responsibility, and danger. This core myth behind the idea of education itself is written in our collective records as a species, and continues to be rewritten, reworked, and relived. It is perennial because it is a repeating archetype, it is essential because it speaks to the competencies of education that both include and transcend pragmatic generational need, and it is especially phenomenological because it can be, and is meant to, be directly experienced by each and every individual in new, meaningful, and profound ways.

Initiation is an invitation arriving from the cosmos upon the axis of subjectivity and objectivity. We find it in our deepest drives and vital desires, a primeval inheritance we must also intentionally purpose, urging us toward something new. It is not only animalistic or mammalian, but speaks of an abstract, transpersonal yearning that even science and spirituality cannot define or contain.

It is also somehow dangerous. It speaks of evolution in indefinite terms, and cannot be controlled or politicized. It speaks of liberation as something unfathomable, unlimited, useful yet transcendent. There are countless ways that cultures and civilizations go about seeking or repressing this inherent, human prerogative.

In fact, the way that a society orients its youth to this existential journey–the journey of moving beyond–will define it. It will define its lifespan and its potential for innovation and progress. It will define its level of happiness and capacity for empathy or self-destruction. It will define its biases and prejudices, and whether it will be doomed to fulfill its own limited prophecies or to be reborn beyond their reach.

Education is one word to define what initiation signifies, but not the only word. Today, we have a world of teachers, schools, subjects, and developmental pathways we call academia. But this is just one of many worlds. It is one of many ways to raise young people into adults with competency, purpose, support, and depth.

It is true with any industry or specialization, that if its mainstream paradigm eclipses the larger archetype it occupies, it will become “corrupted”. It is not the youth that are corrupted, but the elders in a society that fail in their role as mentors, coaches, patrons, champions, and wayshowers of the youth. They corrupt the Mysteries by trying to dominate them.

To be a wayshower means showing youth the way of the existential journey. It is a physical, emotional, mental, collective, and spiritual pursuit. It speaks to what it means to be human and, if this path is not walked, or if rejected, it speaks of despair, war, and illness. It is a sacred path for this reason–not because it is mythic, even though it certainly is, but because it asks us to sacrifice ourselves in the pursuit of a collective evolution that demands everything and promises nothing. It is a level of cosmic ethics which demands a level of such complexity as to appear chaotic.

Nobody can tell us what this means for us personally, culturally, or as a planet. It must be lived, innovated, and renewed personally. There are rules to the game that must be strictly obeyed, and yet these rules can also be bent and, in rare circumstances, even broken. It is a game of knowledge and love that requires a magnitude of intelligence that would make our species on Earth today look infantile and unprepared.

The world today has tremendous potential to renew itself and usher in an age of true humanity that would rival any other in history. It hangs on the balance of self-destruction and transformation, of hope and despair. It is a tiresome circumstance for those that know their history, and have walked and continue to walk the path of the Mysteries, because humanity cannot escape the law of initiation that binds it to itself. Whether humanity fails or succeeds, it will inevitably find itself again at this precise spot: the threshold of education.

But what if our species today should annihilate itself? Even the entire planet? What if we were to all die tomorrow, or right now, reading these words? What if everything we knew and loved and cared about were to abruptly end, proving untrue and ephemeral? What if every intention to pursue something good and meaningful in our life had been a mistake?

These questions do not corrupt us but bring us closer to ourselves, to a reality that cannot be dissected, disinfected, and preserved. It must be lived and entrusted to, even though it will certainly betray us and ask us, yet again, to reach beyond our known reality and become something entirely different and better.

Standardized education can be found in ancient China, in the Islamic Golden Age, and in the state controlled, compulsory Prussian schools that continue to dominate our ideas about the purpose and method of education today. In ancient places around the world, other highly effective methods of cultivating new generations of youth existed, and today, though some of these remain, these traditions are certainly reduced and under constant attack by a voracious status quo.

The enemy of humankind is not just the corruption and domination of education, but of ways of knowing, accessing, and living the trials that lead to the Mysteries. Whether humanity is imprisoned in a dystopian totalitarianism or an Edenic paradise, it matters not. If people cannot access their inner senses, perceiving the physical world in its sublimity as an interconnected and intelligent complexity, we will fail in our mission as a species to reach beyond ourself while remaining firmly rooted to the ground.

We must reach beyond ourselves, beyond the stars, beyond the innermost limits of consciousness, beyond all societal standards and limits, beyond fear and juvenile disagreements, and beyond our most sacred values and beliefs.

Education is not easy going these days. It ranges from systems akin to institutional prisons to enlightened laboratories. For enlightened, modern teachers that have knowledge of pedagogical, developmental, and vocational models, engaging youth in relevant and meaningful learning experiences, appreciating the “whole child” (as if one could cut up a child and teach only a part!), there is perhaps at least the silent, unspoken power of the Mysteries. What feels progressive, effective, or holistic is often attributed to something or another–but what initiates people into the Mysteries of their own being is always something beyond characterization.

Even for progressive education: modern, compulsory models offer limited knowledge with great cost. It teaches children to think and feel, but only so far, and only in certain directions with certain rules, and if one cannot succeed by these conditions they will be labeled something unflattering, and if they do succeed they will instead be labeled, one way or another, as “corrupted”. They are, of course, awake in a corrupted society, and so will be refused by it, worshipped unduly by it, or destroyed by it.

Real education offers a much more resilient idea: unlimited knowledge without limits, for free. This is the true origin of all educational thinking, and though modern schooling and universities have fallen far from this ideal, they cannot entirely escape it. In fact, schools that seek to educate while imposing costs of any kind on students will inevitably thrust themselves into a kind of limbo, being a foreigner in their own home so to speak–these students risk being true outsiders, strangers both in their own world and in the Mysteries.

True knowledge leads toward freedom and promotes an understanding of ethical progress that is infinitely complex (wisdom). This is a challenging idea. Even among more innovative, more ancient kinds of schooling: “free universities” or “modern alternative education” or “whole child education” or “competency based education” or “character education”, etc. teachers must put forth great effort just to keep a foot in the door for students to, if they dare, squeeze through into liberation. Additionally, it is unlikely that teachers even know why their foot is in the door, and that they too can enter (if they dare).

What does liberation mean? What lies beyond for those that seek the Mysteries? Simply said: An ability to think and feel for oneself. More practically, individuals that embrace, and have in turn been embraced by the Mysteries, can walk freely across worlds. They will be able to succeed in academics, they will be able to relate and empathize with all peoples and cultures, and with plants, animals, and the natural world. At night they will dream impossible things that defy individuality, time, and scale.

A liberated organism is one that no longer needs to limit its perception to belong, to survive, or to inhibit its level of existence for reasons of comfort, familiarity, or self-aggrandizement. It is called the Mysteries because, beyond this, human consciousness teaches itself to embrace a level of complexity that belongs entirely to other orders of reality.

There are levels of reality that include more information, emotion, and relating than a single physical form can hold and say with integrity, I Am. At some point, being both an individual being and a transpersonal vessel–as much connected to ordinary things as cosmic ones–new paradigms are required to communicate, distill method and technique, and go even further. It is no different from the jargon and technical difficulty of talking about quantum physics, the philosophy of ontology, the role of mitochondrial crosstalk, or the importance of mycelium in biome homeostasis.

But the esoteric nature of the Mysteries, and the role of liberation in education, are not only specializations of society, ideology, or mysticism. Education as a path of wisdom and liberation is innately human. It is the natural resting state of the human organism. In a corrupted civilization, it is a path of rebellion and revolution, but in a more natural community it hardly needs to be espoused at all. It is the teaching and learning of a cosmogenesis found in tiny acorns, massive quasars, in our terrestrial sapien neuroprocesses, and in the instincts of youth.

Teachers in classrooms are fond of talking about the whole child. Innovative schools are fond of the word “holistic”. These are, in fact, radical and dangerous words that threaten to disrupt society and subvert conservative ideology. Offering liberation to a generation of children that have inherited corruption, trauma, and systemic ideological conditioning is a recipe for conflict and chaos.

However, to not do so would be entirely unethical and inhumane.

So, fellow teachers (for we are all responsible for the youth of our species and their prodigious continuance), what shall we do? Capitulate and conform? Suppress our instinct for liberation? Or compromise its vital drive and project it upon issues that matter less?

It is the allegory of initiation all over again. It is a myth that lives in our DNA, our breath, our gait, our most intimate biases, fears, and hopes. We cannot escape it anymore than we can escape our own dreams at night. If we can understand it thoroughly, we will see that it is the only myth that matters. It is what wars are actually fought over. It is what youth actually cry out for, to slake thirst and satiate the malnourishment of social media, scary news, and well meaning but corrupted forms of education.

What the species needs at this time is what it always needs: liberated beings to emerge from their own compromising, heartlessness, hypocrisy, ignorance, judgement, inconsistency, shortsightedness, and a thousand other illnesses for which education is the only real medicine. Humanity is a species defined by its ability to educate itself, individually and collectively, with integrity to the selfless pursuit of knowledge.

Having this knowledge, we will again feel connected to ourselves, to each other, to nature, and to our potential as a creative, expansive, and transcendental species. We will know peace, happiness, and love. Knowledge brings wholeness, which brings companionship, which brings abundance and mutual success. These are the things that teachers should cultivate in themselves, inoculate their classrooms with, and stay up late at night wondering with passion and awe.

To choose to be a teacher or, in whatever capacity, to either influence youth or take intentional responsibility for the shaping of future generations, is the most daring and challenging thing a person can do. It means to have power. It means to choose to be human or at least to die trying. It means to demonstrate humanity’s capacity for maturity by showing great respect for teaching and learning, whatever it may look like, wherever it may be found, and whatever horizon it may lead beyond. It is the chance of a lifetime to influence the direction of a whole species and of its planet, as its destiny spirals out upon the tapestry of galaxies that, in turn, teach and learn with the earth.

As adults meanwhile, we are responsible for ourselves and for our own education. There are no limits to what we can learn and become, even if we must also specialize ourselves given the duration of a lifetime. Considering reincarnation however, we might imagine an education plan that spans multiple lifetimes, perhaps dozens or even hundred or more. Ultimately there is a primal, archetypal nature to education that leads to transformation. Education is about the power of the individual, the power of the group, and the power of the species. Education is never bad and is always liberatory. There is a high cost to neglecting this responsibility, including disease, stupidity, and even the fall of civilization. In order to succeed, we will need to treat education differently–it is the mechanism that allows us to control our time, and to travel as a species through time in a more conscious way.

✴︎Ancient Patterns of Being Alive

Life’s journey is beautiful, complex, and impossible to reduce. Yet we do just that, often for convenience, when we reduce our everyday experiences into words that often rely on binary ways of feeling and being. How did your day go? Did you feel happy or sad? Was work productive or boring? Did you feel healthy or sick? In fact, some days we do feel more or less alive—not just healthy, but somehow more ourselves, or closer to something inside of us that speaks to wellbeing.

When we think about being well, we often picture the absence of illness or the presence of good health. But wellbeing runs so much deeper than that. Wellbeing is more about connection: The emotions and memories in our body that connect us to life’s primordial source of vitality. This connection allows us to resource the same vital power in a physical body that creates galaxies and drives species forward across millennia.

Sometimes we lose touch with this vitality. Life can feel overwhelming and confusing. Unprocessed and unresolved emotions pile up. These blocks inhibit the vital dance inside our atoms, cells, body, mind and relationships. They can also manifest as emotional or physical disease, but on a deeper level these blocks always signify a reduced capacity to connect with our innate vital essence.

Often our bodies carry big blocks from unfinished formative experiences, from chronic patterns inherited from family, or from the stories our culture tells us about who and what we should or shouldn't be. Dissolving blocks, regaining connection, and remembering our own authentic, vital dance can feel like the work of a lifetime. It might mean facing intergenerational patterns of trauma or loss that have no concrete basis in our own memories and behaviors.

Fortunately, wellbeing is also about getting sick, facing challenges, and moving through heavy emotions. It's not about choosing health over sickness or happiness over sadness. When we're rooted in genuine wellbeing, our bodies and minds become incredibly adaptive, making every experience a vital opportunity. Wellbeing, in fact, is a state of consciousness described by an eagerness to encounter the present moment. It shows us that everything is here to help, to show us how to renew ourselves, to find the next great adventure...

Wellbeing is also an art. It mirrors the process an artist takes to dig deep for inspiration, connect with emotions, and express creative energies. Like wellbeing, art helps to confront, perceive, and dissolve vital blocks. Both art and wellbeing are about tapping into the source of creativity and life-affirming creative energies. They are processes filled with creative works but also creative being. When the source of creativity is tapped, the body and mind are also rejuvenated and realigned in the present moment.

In a philosophical way, art is about life expressing its own beauty, coherence, and meaning. It is both deeply personal and universally human. When a piece of music moves us to tears, or a painting stops us in our tracks, or words on a page make us feel immersed in an impossible world—art makes us vulnerable, allowing something deep and fundamental to resurface. Our ordinary inhibitions are suspended, allowing us to sense something vital emerging.

Art and wellbeing are not formulaic. We can follow all the right steps: perform perfectly, exercise religiously, study technique obsessively… and still miss the point. The powerful forces living inside of us that art and wellbeing depend upon can sometimes seem to hide from us. In reality, they are speaking to us all the time. We may have simply forgotten how to speak their language. To find our power again, we need to relearn the raw language of our deepest and most vulnerable authenticity. The power of wellbeing and art do not speak with words but in the mother tongue of primordial patterns of being alive.

When we speak or listen to this language it brings us into deep relationship with ourselves, both in abstract and immediate ways. This is the language of archetypes. They are the patterns of relationships, movements, and changes that run through all of life: the cycles of seasons, the dance between birth and death, the hero's quest, the healer's touch, the creator's vision.

Archetypes live in our dreams and in our waking lives too. They're the reservoirs that feed our deepest knowing, determining how we perceive, feel, remember, and choose. When artists talk about "the muse" or people describe being "in flow," they're touching these archetypal energies and, in the process, revitalizing themselves.

Our connection to these deep patterns, or our disconnection from them, affects everything. It's why one artist can't find inspiration while another creates effortlessly. It's why one person radiates wellness while another struggles despite doing everything "right." Our connection to the archetypal world is what the vital dance of wellness is all about. The vital dance is the first archetypal movement, made both by newly born stars and the wriggling limbs and cries of babies.

Learning how to connect to the archetype world more directly is where the magic happens: a powerful intersection of wellbeing, art, and ancient patterns of being alive. It's magical because it works like a technology, giving us access to the source of primordial vitality without inhibitions, distortions, or blocks. Ordinarily, accessing this source demands a genuine ability to truly know ourselves and to live fully and consciously in the present moment. A worthy but certainly demanding requirement!

However, using knowledge of wellbeing, art, and archetypes gives us a unique possibility. We can soften, and even temporarily overcome, the strict requirement needed to touch archetypal power. Throughout history, cultures have developed practices to help people access their archetypal source in this way. In ancient times, those who understood this intersection served as bridges, helping entire communities stay connected to the fountainhead of vitality. Today, these traditions continue in many forms: spiritual practices, indigenous wisdom, therapeutic exercises, and artistic innovation.

In the mountains of northern Italy, a fascinating community called Damanhur has devoted itself to finding even more direct ways to access archetypal power. They seek to both revive ancient traditions and pioneering new technologies to strengthen archetypal energies in the physical body. Among their many disciplines is an artform called Selfica: a practice of creating metal sculptures based on archetypal relationships, paintings with charged emotional properties, a complex symbolic language, and principles found in quantum physics and non-euclidean geometry.

The idea is simple but profound: to use art as a doorway to deeper states of wellbeing, tapping into archetypal reservoirs of power with precision and accuracy. Every Selfica is a doorway into another dimension, bringing one into contact with vital forces that help reawaken human potential. It is a kind of technology allowing one to see themselves, and all of reality, more clearly. On a personal level, it also shows one how to realize and harmonize their inner forces.

Different forms of Selfic art act like tools designed to amplify thought and intention. Because they are archetypal in nature, they also work like a mycelial network beneath a forest floor. They connect, communicate, and facilitate a flow of energy and information across vast distances of space and time. Some Selfica help with personal growth, health, prosperity, creativity, and cultivating empathy. Others harmonize spaces, making them more conducive to wellbeing for everyone and everything there. It is an intimate technology which bridges the physical and spiritual, individual and collective, surface and depth.

In a more rational and health-conscious society, people would place much greater value on archetypes—and the art and artistic innovation that keeps our connection with them alive. In this world, artists might be seen as healers, and when people felt sick, depressed, or purposeless, their “doctors” would tell them to go read stories, paint or dance with abandon, immerse in nature, experiment with new recipes, explore new vocations, and have wild, unexpected adventures. Feeling vital and alive is never an accident or a lucky break. It happens when we touch the world of archetypes and the source of our own authentic vital dance.

In a more rational society, cutting edge researchers would also pursue wellbeing through archetypal knowledge and application directly, as with the Damanhurian discipline of Selfica. Archetypal science represents a pursuit that is both ancient and futuristic, infusing knowledge of primordial interconnection with modern application and sensibility. The discipline of Selfica remains a great example of what advanced societies might one day value and pursue more commonly.

In the meantime, the invitation to listen closely to our own vital journey is always there. It calls us home, pushes us onward, and makes us feel truly alive. It’s an unmistakable sensation that need not be elusive or blocked. It is the vital dance found readily at the intersection of art, ancient knowledge, and wellbeing.

✴︎Inner Personality Theory

The house is always large enough for everyone, if we know how to live in it. Whether a house, a body, a planet, or a galaxy, togetherness is something for which there is always enough: enough food, enough water and air, enough love, enough energy and resources… But togetherness takes restraint, listening, and flexibility. One must act, express, influence, contribute, teach, live freely and completely, receive from others, and know how to take. One must also take breaks and take space, retreat, listen, learn, allow, compromise, tolerate, appreciate, and live moderately without waste.

Nature never wastes. In the wilderness this is accomplished by any means necessary, and often through territorial brutality and survival tactics. However, once a species moves into a higher, more aware stage of sociocultural evolution, the need to not waste becomes more dire and more complex. Rather than brutality, a civilization must cultivate community, art, and specialization. In theory, politics should also be considered, though to work correctly it takes a sufficient degree of foundational community, art, and specialization. Governance requires that a population experiences genuine, intrinsic solidarity, so that it can be guided and cultivated without the need to coerce and destroy.

Within the physical body there are also organs and systems that require governance in a similar way. The smaller the house, the less margin for error and the greater the degree of interconnectedness. A planetary ecosystem is robust and resilient. A government can make mistakes and suffer fools. A physical body, however, must be much more careful. Everything has its breaking point of course, but the wellness of the body cannot afford the margin of error larger systems accommodate in stride.

This is true not only for physical but also emotional, mental, and transpersonal systems as well. Physical organs, blood, and cellular regeneration live independently with the nervous system’s ability to individuate its emotions, memories, and desires. A third, “invisible” system is also entangled with these two traditional ideas of body and mind. It would be a grave mistake to call the third system “spiritual” or “religious”, or to pretend like it doesn’t exist—conflating it with the mechanics of the body or the hallucinations of the mind. If the transpersonal blood and bone of the body is not considered fairly and scientifically, it leads immediately to individual and social illness, and for large species eventually to a margin of error capable of toppling nations and poisoning planets.

The third, transpersonal system that is both abstract and also immanent to the health and capacity of the physical body must be approached cautiously. It has been explored by many different names, methodologies, and paradigms. It can be talked about shamanistically as the liminal dreambody, psychologically as the transpersonal somatic axis, spiritually as the continuum of energetic membranes described by the Vedic koshas, etc. Certainly these approaches are all valid and important facets of a complex truth that, like a cut gem, has many facets.

However, often difficulty in realizing holistic models for health and human potential boil down, not to a lack of data or applicable knowledge, but to a fundamental stubbornness to commit to a cosmology in which extradimensional quanta and transpersonal qualia bear equivalency. Objectivity and subjectivity are ultimately interconnected and unified varieties of phenomena. The body, mind, and third, hidden system compose a degree of complexity that deserves a sober and unique form of research methodology.

Modern science has illuminated many fascinating things about neurology, cellular and molecular anatomy, and the uncertain, probabilistic universe of quantum physics. Spiritual and shamanistic methodologies have meanwhile cultivated ideas about an animistic cosmos with plutonic ideals and living esoteric laws, which behave both as physical architecture and an ecosystem of godlike spirits or overlapping forces complete with agency and purpose. It is a great shame that the hyperspace described by noneuclidian geometry and the astral planes, lokas, and dream territories described by lucid out of body experiences are not researched by a single discipline.

There are strange and wonderful faculties, mechanics, and possibilities of the universe, and the physical body, that science and spirituality have yet to fully grasp. More specifically, there is a critical and radical aspect of the body’s composition that remains taboo. Along with physical and cognitive systems, (and many interpenetrating, overlapping, local and nonlocal collective systems we must also consider!), there is a third personality system that remains undisclosed.

The personality system is one alluded to by psychological “parts work”; the shamistic recalling or retrieval of a multifaceted “soul” (Evenki, Quechua, Otomi/Toltec, Nguni, etc.); Traditional Chinese Medicine and Taoism's consideration for the emotional life of organs and body systems; and even in far older and less understood paradigms of the self or “soul,” as found in the ancient Egyptian’s ritual respect for the spiritual life of the physical organs. These traditions speak to a need for further standardization and more accurate modeling but also to the validity and immediacy of its importance. Furthermore, many of these traditions have been polluted and bottlenecked by well-meaning academic anthropologists, religious followers, and dabbling translators.

But why is the personality system critical, radical, and difficult to grasp? It is a unifying system which bridges subjectivity and objectivity, individualism and collectivism, and physical and transpersonal cognition. Because it unifies these facets of reality within the physical body, it is an extremely influential and potent part of who and what we are. Because it fundamentally challenges any worldview or cosmology predicated on ideas of causation, duality, and linear dynamics. For people conditioned and oriented to this way of being, many aspects of their own health and identity will remain mysterious, unconscious, unintuitive, and likely even adversarial.

Inner Personality Theory begins by asking one to take a monumental leap, attributing transpersonal significance to the body’s physical organs, the mind’s cognitive faculties, and the ego’s origin point. In short, most of the physical organs and systems of the body are inhabited and co-administered by singular intelligences that we ordinarily call personalities, egos, or incarnations. On a physical level, these personalities rotate through the two-hemisphere brain and nervous system, constantly and dynamically exchanging with each other through behaviors, choices, doubts, perceptions, dreams, and even through hidden relationship dynamics and communal factions. These relationships also adhere to and constellate with social circumstances, formative family experiences, and one’s ideological beliefs and conditioning.

In this system, one’s coherent and continuous sense of self is valid but also undermined by a different way of understanding memory, time, and physical incarnation. This system is predicated on the idea that memory is a fundamental and nonlocal aspect of the cosmos. Consciousness is shared and never owned. What constitutes living systems, species, and individual organisms is closer to a transpersonal memory complex, or collective memory complex, rather than an individual cognitive complex. Therefore, parts of this complex will live within a linear, individual sense of time, while other parts will live extended across other dimensions of atemporality and plurality.

Physical species that incarnate over extended periods of time will cultivate a truly magnificent and complex nonlocal reservoir of personalities, shared archetypes, and evolutionary competencies. Furthermore, there is a kind of immortality but also continuous renewal involved in a collective consciousness system which constantly harmonizes with its memories both within and beyond time. Reincarnation is less the idea of individual personalities reincarnating through a series of linear, evolutionary pathways, and more the idea of countless personality complexes moving through fourth dimensional hyperspace in search of evolutionary opportunity and personal-collective fulfillment.

Nothing is wasted and nobody is ever alone. There is a wealth of inheritance in every organ for every person—which may also include trauma, hidden talents, and asynchronous philosophy. Of course, at this point it becomes important to stress that this is an oversimplification of a really complex vision, in which larger transpersonal and transobjective ecosystems/mechanics must be accounted for. Many things that have been discovered and are yet to be discovered by modern science, ancient spirituality, and the ordinary experiences of everyday people must be combined, synthesized, and distilled in order to properly understand what we are, how we are happening, and who is emerging in our body, on our planet, and in other dimensions beyond time and recollection.

Fortunately, the house is large enough for everyone… if they know how to live in it! According to Personality Theory, we are atemporal, emergent psycho-social-somatic entities capable of unique and precious kinds of perception, creativity, and love. When we dream of our family and friends and colleagues at night, we should not be so easily convinced by these facades, and should instead realize these faces and behaviors in conjunction with our “inner parts”, our physical organ health, and our daily personality cycles. We should never dismiss the possibility of finding “pieces” of ourselves in other people, other cultures, across history, even in those we despise or utterly reject. Therefore, we cannot afford to reject each other, suppress parts of our body or personality, or dismiss any attribute of our species in any era or epoch of civilization. We should not even be so entirely sure that parts of our inner ecosystem are incompatible with other species, nonphysical entities, or cosmological functions ordinarily treated as abiotic and inanimate.

There is more living and participating in our “unconscious” that we could ever imagine. Inner Personality theory turns the universe insideout and upsidedown. What is “inside” is absolutely everything around and beyond us. What we can find inside of our body and sense of self, meanwhile, is a gateway to a transpersonal memory complex with inconceivable possibilities and potentially unlimited interconnection. It is a theory which defines togetherness as an aspiration we can contemplate as a species endlessly and inexhaustibly. If we can understand and validate the lives of our own inner personalities, we will also be better able to guide our collective evolution and safeguard our history. We can create more space for ourselves in the universe, while also finding new ways of studying and appreciating what it truly means to be alive: To be just one part of a shared body, a shared mind, a precious and irreplaceable part of everyone and everything. The house is large enough for everyone, if they know how to live in it. Whether a house, a body, a planet, or a galaxy, togetherness is something for which there is always enough: enough food, enough water and air, enough love, enough energy and resources… But togetherness takes restraint, listening, and flexibility. One must act, express, influence, contribute, teach, live freely and completely, receive from others, and know how to take. One must also take breaks and take space, retreat, listen, learn, allow, compromise, tolerate, appreciate, and live moderately without waste.

Nature never wastes. In the wilderness this is accomplished by any means necessary, and often through territorial brutality and survival tactics. However, once a species moves into a higher, more aware stage of sociocultural evolution, the need to not waste becomes more dire and more complex. Rather than brutality, a civilization must cultivate community, art, and specialization. In theory, politics should also be considered, though to work correctly it takes a sufficient degree of foundational community, art, and specialization. Governance requires that a population experiences genuine, intrinsic solidarity, so that it can be guided and cultivated without the need to coerce and destroy.

Within the physical body there are also organs and systems that require governance in a similar way. The smaller the house, the less margin for error and the greater the degree of interconnectedness. A planetary ecosystem is robust and resilient. A government can make mistakes and suffer fools. A physical body, however, must be much more careful. Everything has its breaking point of course, but the wellness of the body cannot afford the margin of error larger systems accommodate in stride.

This is true not only for physical but also emotional, mental, and transpersonal systems as well. Physical organs, blood, and cellular regeneration live independently with the nervous system’s ability to individuate its emotions, memories, and desires. A third, “invisible” system is also entangled with these two traditional ideas of body and mind. It would be a grave mistake to call the third system “spiritual” or “religious”, or to pretend like it doesn’t exist—conflating it with the mechanics of the body or the hallucinations of the mind. If the transpersonal blood and bone of the body is not considered fairly and scientifically, it leads immediately to individual and social illness, and for large species eventually to a margin of error capable of toppling nations and poisoning planets.

The third, transpersonal system that is both abstract and also immanent to the health and capacity of the physical body must be approached cautiously. It has been explored by many different names, methodologies, and paradigms. It can be talked about shamanistically as the liminal dreambody, psychologically as the transpersonal somatic axis, spiritually as the continuum of energetic membranes described by the Vedic koshas, etc. Certainly these approaches are all valid and important facets of a complex truth that, like a cut gem, has many facets.

However, often difficulty in realizing holistic models for health and human potential boil down, not to a lack of data or applicable knowledge, but to a fundamental stubbornness to commit to a cosmology in which extradimensional quanta and transpersonal qualia bear equivalency. Objectivity and subjectivity are ultimately interconnected and unified varieties of phenomena. The body, mind, and third, hidden system compose a degree of complexity that deserves a sober and unique form of research methodology.

Modern science has illuminated many fascinating things about neurology, cellular and molecular anatomy, and the uncertain, probabilistic universe of quantum physics. Spiritual and shamanistic methodologies have meanwhile cultivated ideas about an animistic cosmos with plutonic ideals and living esoteric laws, which behave both as physical architecture and an ecosystem of godlike spirits or overlapping forces complete with agency and purpose. It is a great shame that the hyperspace described by noneuclidian geometry and the astral planes, lokas, and dream territories described by lucid out of body experiences are not researched by a single discipline.

There are strange and wonderful faculties, mechanics, and possibilities of the universe, and the physical body, that science and spirituality have yet to fully grasp. More specifically, there is a critical and radical aspect of the body’s composition that remains taboo. Along with physical and cognitive systems, (and many interpenetrating, overlapping, local and nonlocal collective systems we must also consider!), there is a third personality system that remains undisclosed.

The personality system is one alluded to by psychological “parts work”; the shamistic recalling or retrieval of a multifaceted “soul” (Evenki, Quechua, Otomi/Toltec, Nguni, etc.); Traditional Chinese Medicine and Taoism's consideration for the emotional life of organs and body systems; and even in far older and less understood paradigms of the self or “soul,” as found in the ancient Egyptian’s ritual respect for the spiritual life of the physical organs. These traditions speak to a need for further standardization and more accurate modeling but also to the validity and immediacy of its importance. Furthermore, many of these traditions have been polluted and bottlenecked by well-meaning academic anthropologists, religious followers, and dabbling translators.

But why is the personality system critical, radical, and difficult to grasp? It is a unifying system which bridges subjectivity and objectivity, individualism and collectivism, and physical and transpersonal cognition. Because it unifies these facets of reality within the physical body, it is an extremely influential and potent part of who and what we are. Because it fundamentally challenges any worldview or cosmology predicated on ideas of causation, duality, and linear dynamics. For people conditioned and oriented to this way of being, many aspects of their own health and identity will remain mysterious, unconscious, unintuitive, and likely even adversarial.

Inner Personality Theory begins by asking one to take a monumental leap, attributing transpersonal significance to the body’s physical organs, the mind’s cognitive faculties, and the ego’s origin point. In short, most of the physical organs and systems of the body are inhabited and co-administered by singular intelligences that we ordinarily call personalities, egos, or incarnations. On a physical level, these personalities rotate through the two-hemisphere brain and nervous system, constantly and dynamically exchanging with each other through behaviors, choices, doubts, perceptions, dreams, and even through hidden relationship dynamics and communal factions. These relationships also adhere to and constellate with social circumstances, formative family experiences, and one’s ideological beliefs and conditioning.

In this system, one’s coherent and continuous sense of self is valid but also undermined by a different way of understanding memory, time, and physical incarnation. This system is predicated on the idea that memory is a fundamental and nonlocal aspect of the cosmos. Consciousness is shared and never owned. What constitutes living systems, species, and individual organisms is closer to a transpersonal memory complex, or collective memory complex, rather than an individual cognitive complex. Therefore, parts of this complex will live within a linear, individual sense of time, while other parts will live extended across other dimensions of atemporality and plurality.

Physical species that incarnate over extended periods of time will cultivate a truly magnificent and complex nonlocal reservoir of personalities, shared archetypes, and evolutionary competencies. Furthermore, there is a kind of immortality but also continuous renewal involved in a collective consciousness system which constantly harmonizes with its memories both within and beyond time. Reincarnation is less the idea of individual personalities reincarnating through a series of linear, evolutionary pathways, and more the idea of countless personality complexes moving through fourth dimensional hyperspace in search of evolutionary opportunity and personal-collective fulfillment.

Nothing is wasted and nobody is ever alone. There is a wealth of inheritance in every organ for every person—which may also include trauma, hidden talents, and asynchronous philosophy. Of course, at this point it becomes important to stress that this is an oversimplification of a really complex vision, in which larger transpersonal and transobjective ecosystems/mechanics must be accounted for. Many things that have been discovered and are yet to be discovered by modern science, ancient spirituality, and the ordinary experiences of everyday people must be combined, synthesized, and distilled in order to properly understand what we are, how we are happening, and who is emerging in our body, on our planet, and in other dimensions beyond time and recollection.

Fortunately, the house is large enough for everyone… if they know how to live in it! According to Personality Theory, we are atemporal, emergent psycho-social-somatic entities capable of unique and precious kinds of perception, creativity, and love. When we dream of our family and friends and colleagues at night, we should not be so easily convinced by these facades, and should instead realize these faces and behaviors in conjunction with our “inner parts”, our physical organ health, and our daily personality cycles. We should never dismiss the possibility of finding “pieces” of ourselves in other people, other cultures, across history, even in those we despise or utterly reject. Therefore, we cannot afford to reject each other, suppress parts of our body or personality, or dismiss any attribute of our species in any era or epoch of civilization. We should not even be so entirely sure that parts of our inner ecosystem are incompatible with other species, nonphysical entities, or cosmological functions ordinarily treated as abiotic and inanimate.

There is more living and participating in our “unconscious” that we could ever imagine. Inner Personality theory turns the universe insideout and upsidedown. What is “inside” is absolutely everything around and beyond us. What we can find inside of our body and sense of self, meanwhile, is a gateway to a transpersonal memory complex with inconceivable possibilities and potentially unlimited interconnection. It is a theory which defines togetherness as an aspiration we can contemplate as a species endlessly and inexhaustibly. If we can understand and validate the lives of our own inner personalities, we will also be better able to guide our collective evolution and safeguard our history. We can create more space for ourselves in the universe, while also finding new ways of studying and appreciating what it truly means to be alive: To be just one part of a shared body, a shared mind, a precious and irreplaceable part of everyone and everything.

✴︎The Way of Lucidity

Dreaming illustrates a vital drive and developmental need to have experiences as both a physical and formless being. Dreams are highly advanced negotiations with transpersonal, existential levels of being. They represent a path of knowledge through direct experience and personal insight that everyone has access to.

If we reduce dreaming, we distance the universe from ourselves. We won't remember our dreams well when we wake up. They won't feel as nourishing, and they won't show up when we need them most. Learning how to feed our dreams, which in turn feed our Soul, is an important rite of passage for us on our journey toward reality. Dreaming is a journey to live awake in more places, more times, more relationships, more dimensions of identity, more being.

Dreaming is also a discipline used to examine reality more directly. We are more real in dreams than when we are awake. Their fluid dynamics show us a more trustworthy and complete rendition of ourselves. When we are awake, our level of perception and identity is restrictive, selective, and highly distorted. Dreaming relies upon a network of local and nonlocal consciousnesses, a woven mesh of sentience and transpersonal reference points. While awake, these diverse streams are separated from each other, by both ideological conditioning and by matter, subjectivity, and the sensations of the physical body. While dreaming, these separated quasi-realities close in on each other and interact, exchange, recompose.

A theoretical lucid cosmology is an important precursor for talking about dreaming with power. This is because all dreams are lucid, and by some degree will express Primeval power, or Primeval perception. Dreams are far stranger than we give them credit for. Even mundane dreams are structures with comparable features to the very large spiritual forces that create and sustain the universe. They work according to a vision of reality that, from our ordinary perspective, is upside down and inside out. One of the reasons we don't lucid dream or astral travel more naturally and more powerfully is because we are reading reality backwards. If we can change our fundamental assumptions about consciousness and matter in authentic and meaningful ways, we will dream.

Dreams show us exactly what a simultaneous transsubjective, transobjective experience feels like, which ordinarily is a type of perception that is absolutely forbidden. Dreaming overcomes the rules of classical physics and the body's involuntary sense of individuality. Together, these two conditions decompose an absolute experience of being into bite-sized pieces of self, other, subject, object, inside, outside, matter, energy, awareness. Dreaming is a radical return to wholeness.

This is the provocation and premise of this thesis, and its assertion about the cosmological, social, and personal significance of lucidity. Reality is a gem with many facets—each face is true, yet all different. Dreaming is a realization that higher levels of reality are permitted in which this diversity is both preserved but also synthesized into higher dimensions of wholeness.

At night, we experience this realization through the Soul's circulatory system, which pumps interdimensional fluid through the body's conditioned sense of reality—loosening its grip, making its identity more fluid. Dreams temporarily move our center of gravity away from our body, inward toward our Soul and beyond, toward the astral planes the Threshold.

Dreaming and lucidity are relative to an ability to include, then enter greater levels of cumulative reality, through an emotionally coherent, transpersonal synthesis. Dreams are interdimensional passages that move. They move us, but they also move the cosmos. It is an archetypal movement that can be studied to hypothesize not only how the universe works, but also why it exists.

But let's take a few steps back, acknowledging some of our limitations in realizing this model, and also considering just how technologically advanced our dreams might be.

If we choose to examine reality, not in its entirety, but through theories which use compartmentalized modeling, it will always be at the expense of either subjective or objective knowledge. If we use a functionally objective model, we can learn a lot about the body of the universe, its flesh and blood, but we will not be able to enter it. We will be stuck outside of it like an excluded observer.

If we study the universe only through subjective participation, we will enter the universe but only as deeply as our conditioning and biological limits permit. Our personal fantasy, idiosyncrasy, narcissism, and ethnocentric biases will be a terminating factor in our research.

Through subjectivity, we can conquer a small slice of reality, only to be bound there in self-limitation. Through objectivity, we can conquer the "skin" of the universe, but will be bound instead by a decomposed and reduced version of things, forever an outsider in our own universe—and in our own body.

Dreaming offers a different path. It does not deny the importance of duality for evolutionary possibility, and for the cosmos to exist. However, it also suggests that everything can be entered and observed, critically evaluating reality from a state of being and awareness of what is being.

Perhaps our bodies and minds will resist the sheer plurality and super continuity of existence that lucid dreaming suggests? Perhaps our sensibility and sense of decency will balk at the idea that dreams are actually so coherent, they describe what reality is like better than our ordinary perception while awake?

Aren't dreams just messy, confusing psychological hiccups? Aren't dreams unpredictable and chaotic experiences? Wouldn't it be scary to exist like this all the time? Isn't a more concrete, empirical version of things—with a safe distance between cause, effect, self, and other—a more stable and dependable way to go about our business?

Dreams are not meant to be half-remembered, hazy hallucinations. Somehow, we have been lobotomized and divorced from this faculty. When we were born, we came from dreaming and remembered how and why dreaming mattered. When we die, we will need to dream. To dream again, we need to recompose reality through a new, transpersonal cosmology that teaches us to regenerate an Inner Sense that has been lost—or taken from us.

We are not meant to reach distorted conclusions or fragmented results through distorted and fragmented bodies. Today, through countless intersecting disciplines, humanity drives itself forward in order to define the universe and its place in it. Dreaming helps us understand that these disciplines are not just philosophies, ideologies, industries, or belief systems. In fact, they are versions of reality that we are then obliged to occupy—they will also accompany us through death as an afterlife of our own creation.

Cosmology is not just about astronomy and physics, but about a version of ourself that we deeply internalize, giving us access to new abilities and conditions while limiting others. For dreams, a cosmology is a concrete reality. To learn to dream again, we need to bridge many realities through complexity, without reduction. This project, in fact, of building a total, coherent vision of self as cosmos, speaks to what it means to be human.

We are a bridge species, and we were meant to dream. Our drive to make choices, to make meanings, to research and analysis, to evolve, transform, synthesize, doubt, and innovate all over again... This is what keeps humanity in harmony with the cosmos.

The body's instincts for physiological satiety and safety press upon us urgently. But equally pressing are our existential drives for self-expression, social construction, creative daring, and abstract anticipation. We are held back by our vital physical instincts, but also pushed forward by powerful transpersonal drives. There is nothing we can do about this condition beyond accepting it, learning to manage it wisely, and behaving with humility in the face of life's staggering scope of existence.

Dreaming is a drive and need as real as physiological hunger and satiety. It absolutely cannot be reduced by ordinary or banal conflations. Losing our ability to dream is tantamount to losing our place in the universe—losing our humanity. Dreams are breaths of air that give the days of our life purpose and continuity beyond death, beyond time, beyond every possible evil or indignity.

They are our connection to something whole, something real. They connect us to each other. They connect us directly to our planet and to the natural world. Each dream is a thread interconnecting body, mind, Soul, species and cosmos. We are literally woven in with reality through our dreams—and through lucidity we can also learn to weave back upon the tapestry of naturally occurring phenomena.

Those that account for the full measure of things will also see how practical dreaming is. It guides our choices, relationships, vocations, vital projects, longevity, and quality of life. It warns us and helps us avoid mistakes. If circumstances feel disenchanting or cruel, it warms us back to life. It is the foundation of authenticity and a true measurement of our fulfillment and integrity in life.

As researchers, we can also use dreams to test how far they can carry us beyond the limits of our conditioning and the knowledge of our time. Dreams fill us with the realization that, individually and as a species, we can learn to guide our own reincarnation, completing important projects that span centuries or millennia. However, to realize this greater vision of our capacity, we will need lots and lots of lucidity. We will need power.

Although this thesis will continue to elaborate on how to lucid dream powerfully and consistently, its fundamental claim is that the internalization of a lucid cosmology is the primary approach. The first and final step is simply to reflect upon why and how reality is the way it is, in relation to dreaming's capacity for coherent transdimensional inclusion. It is a reflection that also considers sentient beings as representatives of life's movement toward higher evolution by being able to dream at all.

With this in mind, we are finally ready to begin talking about lucidity in earnest: What it really is, how to awaken it, and how to transform ourselves through it. It is a personal path of evolution even if it is also predicated on knowledge that our physical universe—relative to the Primeval Laws—is upside-down, and that lucidity is permitted conditionally on our ability to somersault through this change in perspective.

Lucidity is not just becoming aware of a dream while dreaming, or being able to control one's dream by making choices. Lucidity is the universe becoming aware of itself through us becoming aware of the universe as ourselves. It is consciousness expressed through energy which culminates in mass and matter, and then reawakens through sentient life's expansion beyond countless transpersonal borderlands.

Lucidity is produced when things that are different or far away from each other find their way back together. It is a byproduct of transcendent states of consciousness, as an act of true love, as therapeutic Harmonization, or as strategic diplomacy which reveals what we have in common—not what sets us apart.

Lucidity is an ability to control one's existence by using free will in the present moment. Actually, the present moment is another way to define what is lucid. The present moment is a slice of reality we each possess, and the greater it expands beyond its provincial limitations, the more lucidity is harnessed. It is a process that corresponds to a rebirth of our core sense of identity, harmonizing this renewed identity with nature and the natural order of the cosmos.

Dreamers can use lucidity to take journey back to the Primeval state of things, beyond the physical universe. It is a journey into successive levels of purer and purer consciousness, which produces more and more lucidity. Eventually, the journey "ends" in total lucidity. The technology of dreaming has reached its maximum, and to go further requires something else.

Returning back to the physical world, it is possible to give pure consciousness safe passage into our ordinary reality. Normally, this is not possible. Pure consciousness and the Derivative functions of the laws, which splice the universe into its discrete pieces, are opposite ends of a spectrum between extreme sublucidity and total superlucidity. Our ordinary state of perception is characterized by a kind of sublucidity without which we couldn't exist.

Human beings do express a degree of pure consciousness within a world heavily defined by Derivative conditions. We are designed to produce, elaborate, and manipulate lucidity on behalf of the universe, directly from our unique point of view. Primeval consciousness cannot experience lucidity in the same way that we can. In its singularity, there are no relationships and there is no movement. The mechanics of lucidity, meanwhile, work exactly upon these two principles.

According to this theoretical cosmology, lucidity speaks to a possible purpose for the creation of our universe in the first place. A Primeval singularity has dreamed itself into plurality, into multiplicity, into a continuous but decomposite stream of transmigrations. This supreme maneuver gives us a model through which to better appreciate and research dreaming as a cosmologically significant, and powerful creative process. In our dreams, we can study how lucidity accumulates through individual growth and development, in relation to much larger processes that we give back to, returning to the Primeval.

It is from the Primeval that we have been gifted the lucidity of our incarnation. Through it, vital meanings are distilled from experiences in physicality and offered back—a coherent "Drop" derived from a lifetime of exploration, creativity, choice and emotion. This participation is a function fulfilling the cosmos' flow of power, perpetuating its existence.

It is an honor and a privilege to dream. It is an inheritance from our ancestors and a critical skill for our descendants to survive in increasingly complicated and interconnected world. Everyone is able to cultivate and increase their dream power. Everyone can learn to live with more lucidity: to feel more connected to the power of the cosmos, to the power of their body, and to the power of their humanity.

It is no exaggeration to say that we can learn to lucid dream every night, and to continue dreaming like this during the day. It is a great expression of personal freedom. And although it isn't an exhausting or overwhelming kind of freedom, the process of preparing to dream and live in this way can feel like a demanding project.

Regardless of what level our dreaming begins at, there is a definite path to power that leads to lucidity. Power is lucidity. It is consciousness that creates and directs physical energy, vibration, mass, and the flow of time. Power arrives through the Primeval and Derivative Laws, dictating the harmonic structures responsible for the evolution of life.

Power for the dreamer is a path toward lucidity defined by a series of movements, changes, and relationships we will explore more in the next chapter. But it is a path which begins with a series of important reflections:

• Where in the world do I witness subjectivity, distinct from objectivity, or objectivity, distinct from subjectivity?

• If I was dreaming right now, what would it feel like to experience objectivity and subjectivity at once?

• If I was dreaming right now, what would it feel like to dream as many people at once? What would it feel like to dream as many places at once?

• If I were to suddenly stop existing, but my awareness continued to move forward, where would it go? What would it do? What would define its path and momentum?

• If this awareness was required to return to physical existence, into a new incarnation, what kind of life would it choose?

• In this new life, what kinds of things would be challenging for this awareness? From its perspective, what kinds of things would be the most attractive? The most interesting?

These simple questions can teach us a lot about who we become when we dream. They are familiar reference points for our dreamer. Reflecting on questions like these help us remember our dreams with more regularity, and open us up to new kinds of transpersonal experiences. They generate insight, create energy, and produce lucidity. The answers we find show us more about who we are and how we got here, in our present incarnation.

Embarking on this journey, we also need to reflect on the concrete requirements of sustained lucidity. It needs to be stabilized, grounded, harmonized with all of our many pieces. Reality is right here, ready for us to enter, but it will take some effort to be ready for this new kind of relationship. We will need to enter reality with an equivalent level of power.

Our ordinary existence, fragmented and distorted, needs to be prepared and refined for a transfiguration into the present moment. It is a challenging type of dream maneuver that will ask us to hold more and more and more...

Lucidity asks us to adapt to a more fluid interpretation of our subjective emotions, desires, memories, choices, new experiences. At the same time, it makes our subjective experiences more profound, more visceral, more immediate.

This is reality presenting itself to us, and asking us if we are prepared to respond with an appropriate degree and quality of energy and respect. This kind of relationship also requires a very specific dream maneuver that, perhaps, you are already familiar with.

Each lucid journey and astral travel is a ritual death. Lucidity means dying into the unknown possibilities of dreaming's expansive, inclusive nature. It means passing through ourselves, beyond ourselves, to reawaken (temporarily or permanently) in another dimension. Lucidity requires freedom, and learning how to die is another way to talk about what it means to be free.

Lucidity is related to the idea that, in the present moment, dreaming stretches or dilates perception in order to encounter and relate to more of itself. The present moment is not simply resting spaciously in the known—it is resting in a dynamic, highly energized state of interconnectivity. There is an openness in the body and in the universe around it, which reflect back and forth upon each other. It is not a vague, abstract sensation.

Similarly, when the body does not have this connection, our sensation of transpersonal interconnectivity may be vague and abstract. Or, we may have a concrete sensation that there is no connection, no opening, no back-and-forth movement of dreaming. This is also a good definition of illness, loneliness, and fear.

To dream we need to cultivate more love. We need to learn how to expand our level of reality to include and become more of each other. Greater intimacy and exchange are vital ingredients for lucidity. We need to dream into the earth, its biomes, trees, plants, animals, stones and deep geological processes. We need to become the stars, not only studying them, but orienting them so that we can recognize them as ourselves. So that we can dream together.

Are we afraid of voyaging out into the cosmos naked, with only our integrity to protect us? Are we afraid of looking deeply into each other's eyes? Dreaming forces us to redefine our relationship with fear. It forces us to reconsider the present moment as a challenging concept, one that inevitably brings up fear.

Our working prototype of an infinite lucidity will never be perfect, but it can be trained to expand and expand, and never stop expanding. We need to understand who and what we are as dreamers: fearless voyagers that hunt for expansion, for I-we-energy, for new and more interesting kinds of interconnection. Lucidity is the synergistic colliding of worlds toward greater orders of complexity—and it is our job to let it happen.

Lucidity also, perhaps paradoxically, protects and nourishes the known, and our familiar sense of self. Even while transcending into the unknown, it deeply recognizes and resonates with individual expression. It enables a qualitatively greater expression of our unique strengths, weaknesses, talents, Personalities and dreams. Our dreamers have a profound sense of respect for us, our bodies, and our authentic livelihoods.

Lucidity is our teacher. It can heal, guide, serve justice, innovate, and lead the way. If people regained the power of lucidity, the world would change overnight. Those that were ill or unwell would find healing. Those that made choices against their nature or their humanity would hold themselves accountable. We could, and we would, weigh our own Souls and diagnose our own conditions. We would realize, bit by bit, a razor's edge between error and integrity—a way forward no matter what.

Lucidity can be trained to live upon the skin, like an invisible multisensual barrier. It can be projected in order to move through the physical world, modify conditions, or even saturate new events. When confronted by insurmountable conditions, lucidity finds the crack, the winning solution, the right idea and the right timing that make improbable events more favorable and even inevitable. It is the connective tissue of the Soul, uniting our own volition with unfathomable cosmic imperatives. It is powerful and it is fragile, requiring us to defend it against violence, prejudice, and stupidity.

If lucidity were truly understood, societies would choose the strongest dreamers among them to be their leaders. It would be understood as a gift, to be safeguarded in children. That which is antithetical to lucidity, and even to ordinary dreaming, would be understood as antithetical to life.

Intersubjectivity, interobjectivity, transPersonality, transcorporeality: We need to train muscle memory for a new body that self-organizes through lucidity, surpassing itself again and again through our strongest dreams. Lucidity retrains us not to define ourselves by what we believe or who we are, but by how we are, and how reality moves through us.

Lucidity is a science defined by integrated but contrasting juxtapositions, arising when diverse astral energies are proactively and responsively harmonized. Reality becomes more real when we learn to harmonize many types and levels of consciousness at once, initiating a process of either temporarily or permanently dream dilation of the present moment.

When blocked by our own lack of awareness, or blocked by lack of awareness of others, we reduce ourselves, relying on the autonomic processes of our body, which perceives for us. Instead, if our bodily sensations are gathered, focalized, and offered into a sense of lucid abandon, amazing types of dream maneuvers are possible. The fabric of the universe opens inside us, releasing tremendous energy, offering safe passage into other worlds, reconnecting us back into the Void.

Lucidity trains us to live other lives, more coherently, on the astral planes. Astral travel can become so strong that significant time dilations occur. Realms of energy can become so dense, so real, that it can be really hard to return to your body without help. One can retrieve information, collaborate with spirits, converse with deceased ancestors, and study with higher level forces. One can adventure out into different universes and timelines, defined by a different composition of the Primeval from our native, human one.

Lucidity transforms experiences into energy, and also projects energy into new experiences. It asks us to manage our energies wisely, investing diversely in rich and rewarding experiences. Ordinary dreaming survives at the edge of our desires which have been polarized by our conditioning. Superlucidity ignites itself upon the edge of passionate curiosity that garners the attention of higher forces.

It is the product of an innovative, communal and highly creative lifestyle. It is a passion that abandons our ordinary surety and superiority. Lucidity loves challenge. It fuels itself upon a broth of replenishing activities that nourish the Soul while also pushing it, always just a little bit further...

Lucidity is the steady hum of a constant illumination: It is the degree of free will possible within the present moment. Engaging this mechanism, we can push and pull our blocked perceptions apart, reconnecting us with the structure of the Soul, our Inner Personalities, and their Primeval journeys. Through our dreams we animate the Soul's living transpersonal memory and its deepest archetypal desires.

Our main reservoir of energy for dreaming, in fact, comes from the Soul's reservoirs of subtle energy, and from its metabolic activity. The Soul processes our vital, sexual energy and formless, transpersonal, spiritual energy—rendering them compatible. Our Soul is a transpersonal engine: an interdimensional ship designed for free range of motion across the cosmos.

When we are awake, when our physical bodies move, we do not ordinarily consider that we are dreaming, but this is only because we have moved our cosmological center of gravity into a different relationship with the laws. If we generate enough lucidity, we will perceive that the physical and astral worlds move together with us—depending on our perception of dreaming as a formula of energy. Even ordinary movements through the physical world are accompanied by complex and interesting kinds of dreaming.

In astral projection, we take only the movements we've mastered through lucidity with us. Our integrated, vital movements are our currency in this life and have currency in our afterlife. Without a body, we will only have these dream movements to give our existence a sense of continuity, evolution, and free will. Lucidity therefore is also a kind of measurement that tells us a lot about the death process, and about how prepared we are for what lies beyond.

If we do not heal our trauma before dying, our dreamer carries unstable or unusable energy in its wake. Trauma is an arrested dream movement that needs to be metabolized by the Soul, or else it will accompany us through lifetimes. From a mechanical perspective, it is just locked up vital-spiritual energy, stored through inaccessible musculature or dissociated transpersonal containers. It only needs a channel through which to discharge.

However, since trauma is created through dreaming, it also needs proper dream maneuvers to complete its journey—which actually might not be simple or straightforward at all. Trauma might need a complex process of Harmonization, neutralization, stages of decomposition and recomposition, or a combined process of many kinds of healing relationships and changes.

For traumas arriving from other timelines, other bodies, other transpersonal inheritances—one will need to be a strong dreamer in order to distill and fully recapitulate traumatic experiences that have no physical bases within one's own lifetime. Our lucidity can actually volunteer us to process trauma from the Soul's library of lives, inheriting great pain, violence, and learning.

We may also encounter opportunities to do this for our biological ancestors, for our spiritual community, even for strangers. These can be terrible lessons with steep learning curves. They can lead to enlightenment, even while they tear the Soul apart in confusion and misunderstanding.

Illness is a great teacher for learning how to move through transpersonal blocks. Whether within the body and Soul, or out in the universe, the same dynamics apply. Managing our healing and recovery process is an important part of cultivating dream power. Lucidity's great capacity for traversing territories and orienting natural law gives it a prodigious capacity to heal and transform. The pain of dozens or hundreds of incarnations can be held in one body, negotiated with directly, and potentially resolved (or greatly reduced) over the course of a lifetime of lucid dreaming.

The body's posture, emotions, gestures, and habits all reflect a fundamental balance between the objective laws of the cosmos and our degree of Derivative lucidity. Lucidity knows how to move between the Primeval and Derivative, effectively generating a formula of new energy, a new personal meaning, a new technique for healing. Lucidity opens doors to new worlds, and can send an entire incarnation flashing before one's eyes—preparing the Soul for rebirth.

It is an adventure of rediscovering oneself as a Primeval dreamer, occupying huge swathes of cosmic territory relative to one's tiny position in the universe. We have the honor and duty to observe a flow of lucidity in our lives which speaks to the architecture of distributed power across the cosmos.

Greater and greater levels of the universe's dreaming observe our attention to the requirements of the laws, deciding the flow of power to be sent individually, collectively, and through packets of time that define important moments for whole civilizations. Dreamers can use lucidity to poke through their own existence, exchanging with higher level forces. There are always new tests and new requirements to observe.

This is why dream power is also cultivated and sustained through knowledge of the cosmos as a Primeval/Derivative superstructure. This knowledge governs a near infinite variety of living creatures and their ecosystems. When our own movements harmonize with the movements of this superstructure, a wealth of knowledge and understanding lies at our fingertips (Vajne). If power is subtracted from those who do not follow the path indicated for humans, our dreams will seek to reduce the collective error and to guide us toward taking right action.

This is the continuous meditation on lucidity we must learn to have within ourselves, if we want to dream. In our body and in our life, it is a constant conversation, a narration on the use of pure power, on the transitory implications and the essential ones.

It is cumbersome at times but necessary, to enter the universe on its own terms and also to combat the dreamlessness of our social conditioning. With preparation, our dreams arrive through us, into us, eager to participate and engage on behalf of reality. They need our help, having to contend with and overcome the general dreamlessness of the modern world.

Now that some of the underpinnings of lucidity and its relationship with power has been outlined, we can move from theory to practice. But first, let's take a quick moment to review some of the bigger ideas we will continue to develop in this field of research.

• Lucidity operates as the connective mechanism between pure, singular consciousness and the fragmented multiplicity of physical existence.

• Lucidity involves harmonizing subjective and objective reality simultaneously, allowing experience of multiple perspectives, places, and dimensions of identity at once.

• Lucidity depends upon the Soul's metabolism, which processes vital energy and transpersonal information, creating an interdimensional vehicle for movement and change.

• Lucidity transforms physical experiences into Primeval energy and manifests new experiences through the Derivative Laws, allowing dreamers to create and influence their own existences.

• Lucidity operates according to our desire, or free will in the moment, allowing us to shift our perception and even our physical circumstances based on our correspondence with power.

Next, we will ground our conversation on lucidity by talking about the individual dream practice. Techniques, tools, and strategies for increasing astral travel and lucidity will be covered. However, we will see how it is principally our dream organ's improper alignment that must be corrected in order to liberate our perception.

This will bring us to the core application of this thesis: The cultivation of dream power achieved through Recapitulation, Harmonization, Energization, and Allyship. It is the core because it is a chance to reencounter life in terms of pure energy. It is the start of a path where personal beliefs are no longer required. Direct experience of the universe through dreaming is possible due to an appropriate use of energy through an appropriate orientation to lucidity.