The Consciousness of the Unconscious
It is our nature to always break things down into parts, to divide and to classify, and in this way make things easier to understand. This kind of deconstruction is very effective for us as human beings in trying to understand our world, but it can sometimes create demarcations, it can sometimes insist on clear-cut divisions and separations that may not be there in reality.
One such type of deconstruction that is in many ways very useful but at the same time problematic, and that in some ways can create a separation of parts, that are not as clear-cut in reality as they are in those made-up terms, is the deconstruction of human awareness and the separation of things from conscious to unconscious. Separations which I have been forced to use myself by the way, in order to try and explain the nature of human awareness and the influence of the Archon.
The structure of human awareness, and the demarcations used, is in essence a highly complex affair. In order to try to understand the complexity of human awareness and perception, I highly recommend the book, the occult experience. I would also highly recommend the trilogy of course books made up of, the magnum opus, the way of the projectionist, and the way of the death defier, as this trilogy deeply explores not only the nature of human awareness, but it also provides different kinds of demarcation points used by inner alchemy, and how these can be applied in different ways to get different results, often times far better results in the understanding and the manipulation of awareness.
In this particular video, I want to discuss what such demarcation points mean, what such a deconstruction means, when it comes to the conscious and the unconscious, not only in human awareness but also in how it relates to all of awareness, being that from the inner alchemist’s perspective, all things are aware, whether you are talking about a human being, an animal, a plant, a table, a nail, the wind, or any other thing that can be perceived with the physical senses.
We might therefore wish to try to understand how such demarcation points affect the nature of all awareness, not just human awareness. In doing so we may ask, where that line is between the conscious and the unconscious. How does this line between conscious and unconscious affect human beings? How does this line affect animals, and even inanimate objects? Being that as I have said, inner alchemists believe that all things are aware.
That is, if all things have a type of awareness, not just us humans, not just animals, but also what we term inanimate objects, even elemental forces, then how is it that this conscious and unconscious line define, how they are aware. If inanimate objects can be said to be aware, then is unconsciousness consciousness for them? Is their consciousness, the unconscious?
This does presuppose that inanimate objects, and perhaps even most of the animal kingdom, has an awareness that is from our perspective unconscious, and in some ways this is a very valid assumption, at least from the inner alchemists perspective as they try to differentiate between human awareness and other kinds of awareness. In one of the books mentioned above for example, the magnum opus, I go into detail on how the archon placed the conscious-self, as a crown upon our unconscious, and therefore created what we refer to as sentience, the self aware ego, and I would highly recommend that book to you if you are interested in the intricacies of the conscious and the unconscious from that human perspective, and how it was that the archon changed humanity forever.
But in this particular video, I would say that in understanding the conscious and unconscious of things, understanding a little bit of that line or how to define that line between one and the other, we can begin to understand a great deal about the nature of not only our awareness, but also the awareness of everything around us. In this way, we can understand the nature of awareness, of intuition, and indeed how consciousness in general is experienced by the world at large. In other words, by answering this question we can answer many questions about what it is to be sentient, about the nature of intuition, what instinct is, and what the basic hierarchy of consciousness is when we look at our world and we see ourselves, place ourselves, supposedly at the top of some majestic descending order of conscious things. By doing this kind of deconstruction and understanding the demarcations, the line in the sand, we can see that we might be unique in some ways, but that in many ways we are also no better than anything else on this planet, and that indeed we all share a kind of collective awareness of powerful proportions that connects all of us, the entire cosmos, and that this collective unconscious is fundamentally responsible for our reason for reason, that it is the foundation, upon which we build the individuality that we have grown to love so much as human beings.
But to begin, let us start by contemplating a question by an astute commenter who said, if even inanimate objects have a form of rudimentary consciousness, must not the unconscious in reality be conscious to some extent also?
To begin to deconstruct and answer all of this, at a basic level you could say that unconscious awareness is the true awareness of humanity, and it is in that sense also the true awareness of all of the things that are physically perceivable.
There is always a great problem when using words to try to describe complexities, specifically inner complexities, that do have a nuance of scope to them that can, in almost every occasion, far surpass anything that is descriptively possible using just words.
In this case, the use of the term conscious and unconscious can lead you astray quite easily, being that in the detail of things, such terms as conscious and unconscious can in many ways be falsehoods. What I mean by this is that, to explain the reality of consciousness let us say, we must give pretty definitive terms to what is and what is not conscious, and to that end what is unconscious, and to what degree.
I think that in order to explain the relativeness of this, and how it relates to humanity and to the rudimentary consciousness in certain animals, and what some might refer to as inanimate objects even, we can start this awareness defining deconstruction by saying that in a certain sense, the difference between conscious and unconscious is the possession of an awareness of ego that gives, in this case humanity, the ability to choose. Conscious choice, therefore, as opposed to instinctual action, is a first definition of conscious and unconscious that we can use.
We can call consciousness the egoistic ability to choose, while we could call unconsciousness a more holistic kind of awareness, that while lacking the ability to choose from in egoistic sense, does though have the ability to access a broader and far more precise information wave, in a way, that then gives that awareness the possibility to act in what could simply, that is in simple terms, be described as deep intuition, instinct, or direct action and reaction.
On a quick side note, you might wonder, how do inanimate objects act? How do they do? Well, in accordance with inner alchemy, intent is action, and inanimate objects do have intent, they possess the ability to intend in a holy non-egoistic kind of way, and that intent can help or hinder, and it can drive motion that eventually at a slower rate does become physically perceivable, and may be measured as luck, chance, or favorable or unfavorable consequence. So, in accordance with the perceptions of inner alchemists, inanimate objects can do, they can act, and that inner action, which is intent, can and does constantly affect the human world, which in the simplest of terms might be referred as to the gremlins in the machine.
But getting back to awareness, humanity holds within it the ability to access both conscious and unconscious knowing and therefore doing. It has the possibility of acting in an unconscious manner, such as a mob mentality let us say, which is a kind of somnambulism, and at the same time it also has the possibility to choose when it has a more functional understanding of itself, when it can see itself as an individual entity, when it can do this, then it can choose instead of just react, it can make conscious individual choices. Most other life on this planet, at least most of the physical life that you can perceive through the physical senses, generally only has access to an unconscious kind of instinctual doing, or instinctual intending that then creates certain motion.
To answer some of the questions posed at the beginning of this video, the unconscious is a type of consciousness, or another way to say this would be that the unconscious is indeed conscious but its form of action, its inner structuring, follows at different and far more holistic impulse perception to action ratio.
Moreover, of great concern in this regard, that is in trying to answer these questions, one must try to perceive directly, that is see, the great geography to be found between what could be considered conscious or unconscious, that is the large geography between what could be considered to be egoistically aware and what could be in that sense be functioning on only instinct. And even within the realm of this geography, there is in even greater expanse let us say, that separates the kind of unconscious knowing and doing or intending, that may be available to any number of different species and supposedly inanimate objects. There are gradations between what could be termed conscious and unconscious, and there are even incredibly large gradations between certain levels of unconscious, so that a lizard for example might exist on one level of unconsciousness, while a cup or a chair might live in another far more rudimentary one, from the human perceptive point. The instinct of the lizard might have it move instantly in accordance with its instinct, while the instinct of the cup, its intent in accordance with that instinct, might not be easily identifiable at first. But the consequences of both unconscious actions will in time be perceivable in three-dimensional physicality in one way or another.
What I mean by this, is that there is a gradation of consciousness and there is a gradation of unconsciousness, and depending on a three dimensional objects position relative to many factors, including dimensional locations having to do with energetic complexities, that are then perceived as physical complexities from the physical senses perspective, such gradations of consciousness or unconsciousness mean that such an object, can perceive, cognate, and function in any number of ways both within three dimensional space, and within the inner reality of it. By inner reality of it, I mean the mind of such a thing, whether that thing is biological or not, whether that thing is considered to be alive or not from the human physical sense’s perspective; all things have a mind, therefore. Moreover, this mind that is within all things, has different structural definitions, with humanity as I have said having an individual egoistic mind that can choose as an individual, while the rest of the physically perceivable outer kingdom, having for the most part only a shared mind, a kind of collective mind, that again has different gradations of self and no-self depending on the complexity of that organism, and this of course includes even what we considered to be static objects. This is a most difficult thing to try to explain simply.
So, answering a question that in the end seems to be quite simple, has many complexities that must be understood if such a question must be answered properly. In this case, you could say that many animals, and many things that are referred to as inanimate objects, such as a couch, a cup, a car, etc., have different gradations of consciousness. And the kind of consciousness that they might hold, can from the human perspective, seem to be egoistically sentient or wholly unconscious, and again by unconscious I mean that it is completely dependent on a kind of holistic intuitive knowing and doing, a kind of instinct of varying complexity.
Gradations of consciousness, and gradations of unconsciousness, that is gradations of what we would consider to be an individual mind and a collective mind, are all related to general energetic complexity, but that complexity is not just biological complexity, that is, you can have great energetic complexity without biological complexity, this is a very important point. For example, this complexity is also related to a certain thing’s position within dimensional space. As an example of what I am trying to say here, the awareness of a certain statue might in some cases be more complex than a dog let us say, in that the energetic complexity of a statue may be such that it is able to attain a consciousness, that is an awareness of self, that might be even greater than that of a biological organism like a dog. All of this has to do with energetic complexities that are not perceivable by the physical senses, in the same way that a mind is not perceivable through the physical senses. In this particular case, the physical senses can perceive when a dog acts, but they cannot perceive the intent of the statue, and as such the dog is given more power than the statue, but it is quite possible for such a complex energetic conglomeration, that may be contained within a physically inanimate object such as a statue, to act in a way, to intend, and in that way do things that are beyond physical perception.
But before I fall into a rabbit hole in trying to explain all of this, let me continue by saying that all of this complexity and dimensional location is very important, because even the perceptions of the perceiver affect the perceived, and it is therefore the case that certain types of unconsciousness might seem more conscious, depending on the position of the perceiver. You might even say then that a conscious perceiver, like a person, can and does affect the perceived, and therefore the perceived can from that duality of perceiver and perceived seem to be either relatively conscious or unconscious, in accordance with those dynamic positions. In other words, a conscious person can affect something that might seem to be unconscious, in that the perceiver by affecting the perceived energizes such duality of perceiver and perceived. In a way you could say that by being conscious, we humans affect and give consciousness, that is we share our consciousness with the whole of the world, and in that way, we bring all of the things around us to life. We are magic, individual ego consciousness is magic, and through it on a mass level, the earth uses it in order to give a greater form of essence to itself, that allow aspects of itself to attain even greater awareness complexities. By being the thinking aspect of the earth, we humans bring a unique kind of radiation, a radiation defined as individual consciousness, and as this radiation radiates from us, as the perceiver and the perceived become one, the whole of the world wakes up through us.
In trying to explain all of this, we can take the example of certain things that might be called UFOs for example, where certain perceived unidentified flying things may seem to act in a very egoistically conscious manner, in a sentient manner, while in reality let us say, in certain instances only of course, such objects moving through space are in reality, again from a human perspective, quite unconscious, in the sense that they are operating in accordance to instinctual movements, what could be said to be non-sentient decisions. They are and can be said to be, these unconscious UFOs, kind of like instinctual animals, natural things of the earth, instinctual planetary things. But due to the fact that the observer feeds, or that is intermingles with the observed, there can seem to be a kind of consciousness, that is sentience, in that unconscious thing. The observer affects the observed therefore, and as such, the definition of conscious and unconscious awareness in that sense, is not easily defined, because in the end all is connected. And what could be termed the thinking aspect of the earth, which is humanity to a large degree, can and does provide its consciousness to what might seem to be highly unconscious things, projecting to them, in a kind of radiation, a type of consciousness.
We give consciousness to that unconscious thing, or it might be better to say that being that we are all connected in an unconscious level, through that collective unconscious connection, and the dynamic between the observer and the observed, our consciousness affects the action and reaction of that holy unconscious thing. In the case of a person looking at that unconscious UFO thing, both the conscious person and the unconscious UFO like thing have a collective unconscious that they share, being that the unconscious, as I will explain shortly, has a wave and nonlocal kind of property that means that it is everywhere at once, meaning that each unconscious is connected to all other unconscious, or you could say it another way by saying that unconsciousness is like a wave that is shared among all things at a certain level. Further, in that connection, as observer and observed, these two separate objects unite through the power of attention, which then allows the true ego consciousness of the human being to become a part of and be shared with that unidentified flying object, as an attention field between the observer and the observed is established.
So, as this person perceives as an individual, as an ego self, this person shares that ego self with the observed through the collective unconscious and through the attention field established by two or more participants. This then creates not two separate things, the human observer and the UFO, but one thing, both of them together, and as the person assumes and predicts motion and action from that ego-self position as to what the UFO will do, the UFO being caught in that field does as expected, in accordance with that established connection. So that in the end we can find it very difficult to figure out whether that other thing that we are witnessing shares the same kind of consciousness that we do, being that from the perspective of the physical senses alone, it is impossible for us to see the energetic demarcation points of awareness. In other words, the unconscious UFO thing seems conscious because we are projecting our individual ego consciousness on it, it acts how we expected to act, it moves in accordance with our assumption that is transferred back-and-forth through our shared collective unconscious, which again all things share, no matter whether we perceive them to be alive or not.
This of course does not mean that there are no sentient things that could be classified as UFOs, this is only to try to give an example of something that might seem to be one thing, but might be something else altogether. There are many such UFOs that are in essence part of the earth structure, that are seen by people constantly as they look up at the sky, that from our point of view as human beings are classified as totally unconscious non-sentient things, but that nevertheless may seem to be conscious from a purely physical senses perspective, because of this observer and observed energetic transference rule. There are great intricacies in all of this that must be considered. Without the ability to see, without the ability to perceive energy directly using the inner senses, there can at times be illusions, that can cause great difficulty in navigating not just three-dimensional space, but the far more complicated other spaces, inner spaces, other dimensional spaces, to be found beyond the three-dimensional walls of physicality.
As such then, the unconscious is conscious in a certain way, it is conscious in a gradation of possibilities that can be best understood from a local and non-local kind of positioning.
What I mean by this, is that in more descriptive terms then I have thus far used in this video, you can think of unconsciousness as being nonlocal, that is, it is awareness that does not occupy a particular point in space-time, and in that sense relies on a nonlocal, that is neither here nor there, approach to awareness and action. While sentience, or that is conscious being, conscious awareness and action, which is in essence the ability of the ego to choose and do, is in that sense a local thing, it can be said to occupy a definitive place in space and time. Indeed, the relative measure of it, the degree of sentience as it were of any one thing, can be measured directly by judging how local that awareness of that individual thing is, at any point in space-time. To clarify, if that one individual thing understands itself to be a thing, a particular thing in one particular point in space and time, then that thing is sentient to that degree of knowing and being itself as itself within a particular point in space and time.
If that thing does not have this understanding of itself as being an individual entity in a particular point in space and time, it can be said to have an awareness that is nonlocal, meaning that its awareness is nowhere in space and time in a way, it’s everywhere and nowhere instead of somewhere. Its form of awareness is in essence like a wave that is everywhere and nowhere.
With such a definition of awareness, conscious being local, while unconsciousness being nonlocal, we can then begin to understand the nature of reality in a more precise way.
We human beings, who are to a large extent the thinking aspect of the earth, the conscious aspect of the earth, have been blessed with, or cursed with in many ways, with local consciousness. Our consciousness is complex enough to understand that it occupies a definitive point in space-time, a definitive here and now place. As a result, we see ourselves as an individual thing, and if we are only going by our physical senses, which is the only thing available to the average person, then we perceive ourselves as objects, as just one more object surrounded by an intricate complexity of other objects, sort of like one more cog in a giant machine. This of course is not the case, being that by using the inner senses, by seeing, inner alchemists for example know that we are all fundamentally energy, energy that is free to flow and move across the cosmos. Due to that nonlocal interconnection, being that energy like the unconscious is nonlocal, we share an unconscious of varying complexity, we are therefore as human beings stuck believing that we are just local consciousness, but in reality, we also have access to non-locality as a wave function that is in contact with all other things, with all that is.
Unconscious is nonlocal, meaning that it does not seem to place itself in a particular point in space-time, a particular here and now moment, with the same kind of precision that consciousness does. From our point of view, consciousness is better than unconsciousness, and we classify ourselves as being the most complex thing, truly sentient things, while everything else that we perceive is less complex than us, less evolved than us, not sentient like us, with its thinking being more intuitive and less egoistic than us, less evolved than us.
From that perspective, the relative degree of unconsciousness to consciousness, like a ratio, can be measured, and that measurement has everything to do with the ability of any one individual thing’s ability to understand itself in a local sense. In other words, the complexity of awareness as an individual has everything to do with the ratio by which that awareness is able to understand itself as local, as opposed to nonlocal.
A human being can see itself as a local thing. It can through the focus of its attention refine its perceptions so that it can see itself as being here and now. A dog for example, can know itself to be here and now to a certain degree, but for the most part one could say that it exists in a world that is nonlocal to a great extent. There is great variance of course, there is great beauty in such a creature’s consciousness, and we can see that creature’s individuality coming through on many levels that are wonderful to behold, that indeed give many people great comfort, as they see a kind of rudimentary individuality, a simpler but less encumbered one that is quite delightful in its goodness from our point of view. But that creature also has in some ways far greater access to a kind of non-local awareness, a kind of unconscious, that allows that creature to also participate, far better than humans can by the way, in a not here or there kind of knowing that can access a wave of information that at times makes that creature far more capable than we are, thanks to its ability to contact this nonlocal wave of information that we can call instinct. This nonlocal connection can make the dog seem in some ways less complex than we are, less intelligent in a certain way, while at the same time in other ways can seem more natural, less bound to egoistic stupidity, and in that sense from our point of view a better being. All such gradations have to do, at least from an inner alchemist’s point of view, with the complexity of energetic structures that are then perceived physically.
And through that intermingling between different levels and ratios of consciousness, using the descriptor of local and nonlocal, the perceiver and the perceived share energy, share information, of both a local and nonlocal kind to varying degrees depending on who is perceiving whom.
And in that sense then, the unconscious is conscious, it is just conscious in a different kind of ratio to what we would consider conscious, sentient. But all can be said to be conscious being that all things have an unconscious, and the unconscious is conscious, it is just conscious and a different kind of nonlocal way. And through that variance of local and nonlocal, the whole of the cosmos itself, manifests and transmutes itself over and over again, creating different gradations of complexity that then give rise to the many fold aspects of reality that are accessible to us within this general dimensional zone.
The nature of personal reality is a complex one, there is a lot of stuff to wrap your head around, and all of this needs to happen in a staggered way, meaning that you need to look at it, contemplate it, focus your attention on it, and allow it to revolve, to transmute itself into greater structures within that nonlocal aspect of yourself, that unconscious that we all share, so that in time a natural unfoldment can happen within you. Attention needs to be focused in an unrelenting manner in that direction, so that in that way such individual focus, such local focus, can in time begin to expand itself enough so that it can begin to understand the gigantic nonlocal wave of information to be had out there.
In order to begin this process of sentient and local focus and unfolding, I would highly recommend the books mentioned at the start of this video, so that through the reading of them, the contemplation of them, and the projection of your attention as you think and contemplate the idea groupings within them, as your local mind projects and attains different gradations of non-locality, you unfurl and open up in the end to greater and greater possibilities.