The Universe Is Explored Through Internal and External Experience of Self: It Is Not That We Project Human Characteristics Onto the World, It Is That in Us Are Reflected Universal Ones
“The Dewdrop Slips Into the Shining Sea”
This is the stage described in Buddhism as the waterdrop becoming one with the ocean (“the dewdrop slips into the shining sea”). It is expressed by Sathya Sai Baba as a stage when the individual disappears into God, or becomes one with God. And it is exemplified everywhere in Zen Buddhism, especially in Zen art, which likewise depicts naked Nature — that is to say, a consciousness truly reflecting, in an undistorted way, that which is, or, one might say, the still lake that perfectly reflects the sky and moon. It is also wonderfully depicted in the ninth frame of the ten ox-herding symbols, where neither ox nor herder is visible, and all that is, is Nature Unsullied.
So it is in this sense, at this stage, that we see ourselves not as the center of the Universe, and not even as babes (our “inner child”-ren) in the Universe. But we have physically disappeared from the center of the circle (the center of consciousness). We are then simple awareness, simple foci of consciousness in the vast expanse of the Universe.
Furthermore, it is interesting that the evolution of this symbol — viz., from man in the center of the circle to the Universe in the center of the circle (or life force or consciousness in the center of the circle) — appears to have gone through the stage of “birthing into the Universe.” This is exemplified, for example, by the symbol at the conclusion of “2001” wherein the fetus is seen as suspended in the Cosmos, like a star.
Thus, at this stage — before we actually become one with the Universe . . . and become just foci of light in the vast universe of consciousness, i.e., become stars — we go through a process of focusing on our perinatal origins. In other words, we go through our personal, pain-driven reality constructions — a product of our earliest experiences in the womb and at birth — we place them in the center of the universe, the center of consciousness, and we clear them out. We do this so we might truly see the Universe as it is, not distorted by our personal psychic overlay.
Later, in the stages of evolution of our consciousness, we no longer are even “babes” (or fetuses) in the universe, but instead have transcended even that. In this stage the personal disappears . . . we disappear (in the symbol) . . . and then the Universe alone exists.
We Are Much Like the Stars
We are much like the stars in the vastness of the sky . . . points of light, or awareness, with the awareness from each of us in this gigantic hologram of What Is traveling everywhere else in the Universe, to everyone else of us and interconnecting us all and participating us all in the reality of the whole; just as the light from the stars travels everywhere in the Universe, to all the other stars in the Universe, interconnecting, through every-traveling and infinite light, each and every one of them.
The Universe Is Ever Teaching Us
So it is, once again, in the example of the stars and our individual points of awareness, that the physical universe again reflects the spiritual/metaphysical reality of us . . . ever teaching, as it were, ever showing, and demonstrating to us . . . ever hoping, so to speak, that we will just look up and see . . . and in so doing come to realize our true nature, our true place in the universe of awareness, free, once again, from the limitations (and suffering) of attachment to form (of attachment to reflection, of attachment to delusion).
We Don’t Anthropomorphize the World, It Has Deified Us
It is not that in looking at the world we project human characteristics onto it; it is that the world has looked at us and reflected its universal characteristics. We don’t anthropomorphize the world, it has deified us.
The Earth Is the True Bible
Or, as Lawlor (1992) phrased it, in describing the worldview of the indigenous Australian Aborigines:
While the Aborigines refer to the forces and powers that created the world as their Creative Ancestors, they believe all creatures — from stars to humans to insects — share in the consciousness of the primary creative force, and each, in its own way, mirrors a form of that consciousness. In this sense the Dreamtime stories perpetuate a unified world view. This unity compelled the Aborigines to respect and adore the earth as if it were a book imprinted with the mystery of the original creation. (p. 20)
You might say to the Aborigines, the Earth is the true Bible, upon it is printed the knowledge of the ages, the story of our beginnings and our nature, and the guidance for how to live and how to find our way back to our source. We can read the Earth; everyone can. It is a book of God and philosophy that cannot be hidden and hoarded by any elite and is available, always, to each and every one.
Matter Is a Language
The Dreamtime stories extended a universal and psychic consciousness not only to every living creature, but also to the earth and the primary elements, forces and principles. Each component of creation acts out of dreams, desires, attractions and repulsions, just as we humans do. Therefore, the entrance into the larger world of space, time and universal energies and fields was the same as the entrance into the inner world of consciousness and dreaming. Exploration of the vast universe and a knowledge of the meaning of creation was experienced through an internal and external knowledge of self. (p. 20)
The Dreamtime creation myths of the Aborigines guided them to see the physical world as a language, as a metamorphosis of invisible spirit, psychological and ethical realms. In this way, the Aboriginal involvement with the physical world includes and resonates with all other aspects of human experience. (p. 22)
And Pleiadiens Are Stars, Too!
A fascinating extrapolation of this we-are-stars idea is the fact that much of the channeling/UFO stuff that is emerging concerns those “aliens” coming from “the Pleiades.” That is, that these “beings,” who are able to come to us by mechanical means or psychically, depending upon our ability to accept the inner world, might be considered other foci of consciousness within the “inner” psychic universe that are reflected in the outside universe as the star system Pleiades.
The Pleiadeins Are More Directly Seen Within Us … And Much Easier to Get to That Way
In other words, rather than being humanoids like us who happen to have flown in spaceships from other planets in that part of outer space (a very anthropocentric view), they may actually be the star system itself, or more correctly, they may be the psychic foci in the That Which Truly Is of consciousness that gets reflected as a “star system” which we label Pleiades, in the way we create all the rest of the physical world out of the pure “mind-stuff” of the universe.
Continue with “One at First Sees a God as a Demon Until One Is ‘Wholly’ Enough to Recognize Him”: We See Our “Angels” Through the “Fog” or Our Individual Vapors of Pain.“
Return to “We Are then Simple Awareness, Simple Foci of Consciousness in the Vast Expanse of the Universe”: Matter as Metaphor, Part Seven: We Are Stars Are Us.
To Read the Entire Book … on-line, free at this time … of which this is an excerpt, Go to Experience Is Divinity
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