There are nine specific dimensions of space and time relative to a Center of Here, Now, No-thing (no structure or form). They are, in evolutionary progression and with primary (micro-macrocosm) attributes:
V. Aboriginal (Satya Yuga*): Social consciousness: People; fetus/infant: roots, fruit, vegetables; no culturetfluid space; no time; animist; communal. (In the pure state, the aborigine was an animist, which is to say he personally identified with everything in his environment and participated in live communication with everything. The moment he was pressured by the cultures from the less centered dimensions to move from his ancestral environment, that communication was destroyed; time began, and with it came the myth of the loss of paradise.)
VI. Preliterate (Dwarpara Yuga): Social consciousness: Tribal; child; grains and domesticated animals; ritual culture for returning consciousness to Dimension V and Center; cyclical time.
"From the Hindu tradition
VII. Literate (Treta Yuga): Social consciousness: Extended family; adolescent; privacy; property; theism/occultism; separation of mind and body from environment; duality; fixed space; linear time.
VIII. Industrial/Computerized (Kali Yuga): Social consciousness: Nuclear family; adult; machines; institutionalism/stateism.
IX The Universal Mind: Knows the other eight dimensions in perspective and is not possessed by the imagery of any. This Mind will only manifest through the unified focus of no less than three persons.
Dimensions I and II correspond with psychic consciousness; III and IV with sensual consciousness; V and VI with material consciousness; VII and VIII with fantasy consciousness. All books, art, and machines are materialized fantasies, that is, fantasies to which attachments can develop. Dimension IX corresponds with cosmic consciousness. Dimension IX can only be realized/actualized in a "grouphead," requiring a minimum of three. Various degrees of power can be manifested within Dimension IX, depending on the number of participants.
Dimensions I, II, and III are dimensions of power. All occult practices, rituals, or formulas are attempts to bridge a Dimension-VII consciousness with Dimensions I, II, or III without identifying or integrating with Dimensions IV, V, VI, or VIII. Such disciplines as biochemistry, nuclear physics, and cybernetics are Dimension-VIII efforts to connect with Dimensions I, II, and III without identifying or integrating with IV V.orVI.
Whatever dimension or combination of dimensions an individual consciousness experiences at any point in time, and whatever symbolic labels are used to describe the dimensional condition— such as gross plane or astral plane—the individual is a MIND that is experiencing or being an ENVIRONMENT (field or set) through a BODY.
This multidimensional model of reality can be represented thusly:
Another representation is:
The name given this kind of picture and the concept of related, cycling dimensions is "mandala."
For every dimension there is a specific body, mind, and environment. Dimensions VII and VIII have subjective-objective duality, the fantasy-reality illusion of body, mind, and environment. When this duality is eliminated by the reintegration of Dimension V, the integrated intellect is symbolized thusly:
The dualistic, yin-yang configurations of consciousness are only relevant to the external fantasies (social dynamics) of Dimensions VII or VIII and are completely misleading when applied to the phenomena of all other dimensions.
All eight dimensions are experienced every twenty-four hours by everyone, but when the dimensions are not symbolically integrated with consciousness, when the mind is possessed by dualistic imagery, some of the dimensions will be experienced as sleep/ dream/trance/hallucination, trip, or mystical vision.
The same applies to behavior categorized as mongoloid, retarded, autistic, or mute. These states are the external effects of minds that have withdrawn to the first five dimensions, minds that are refusing to permit their bodies to participate in the realities of Dimensions VII or VIII.
To value any one, particular, dimensional aspect of body, mind, and environment over another for a consistent period of time in adulthood, or for an infant or child to be raised in an environment in which these constants are not in cycling balance, causes (karma/ kismet) an imbalance in consciousness that affects body and environment. The symptom of this imbalance is suffering.
A further imbalance is caused by valuing one or more dimension, over another. All eight dimensions can be peacefully integrated, provided none impinges on, represses, or suppresses any other.
In the womb the fetal consciousness passes through the timeless, evolutionary stages of Dimensions I through V. The fetus in the womb of a woman living in an urban culture, apex development of Dimension VIII, experiences a different environment—vibrational^, metabolically, biochemically—than the fetus in the womb of a woman living in the environment of Dimensions V or VI, one of nature and the life cycle.
In the city, a woman participates in survival dynamics— competitive, antagonistic, egocentric energy exchanges with her neighbors and her environment. In the country, where the culture is communal or tribal, antagonistic patterns of energy exchange are minimal. The environmental vibrations of these wombs are different. The biochemistry of each womb is different, the oxygen supply is different, and the fantasies of each mother are different. The difference in these wombs affects the development of the fetal mind/body.
Subsequent to birth, the communication between mother and infant during the nursing process provides the media in which further mental and organic growth develops. An infant born to an asensual, Oedipal/Electra mother is in conflict with her, as it is also in conflict with the antisensual, theistic/mercantile/institutional culture of Dimension VIII. The consciousness of the animistic, sensual infant and the intellectual foundation of its reality, are conditioned by the affect or feelings accompanying this conflict A baby sitting in a city apartment with its smells, sounds, sights— with, say, a television set showing a men's hair drier commercial, feels totally alienated and confused about its very existence. The principal uses of its waking consciousness will be to make sense of the feeling, then, failing that, learning how to escape the feeling. *
*"The tempo of the development of the consciousness through science and technology was too rapid and left the unconscious, which could no longer keep up with it, far behind, thereby forcing it into a defensive position that expresses itself in a universal will to destruction." C. G Jung, Mandata Symbolism (Princeton, N.J.: Princeton University Press, 1972), p. 126.
The woman in a harmoniously cycling, rural, tribal environment, characterized by feelings of trust and openness, imprints a different pattern during the closeness of the nursing exchange than the woman in the competitive environment. As a consequence, the development of the baby's mind and body is different.
Infants and children experience the full range of affect or feelings, and express the full range of intensities in the absence of censoring influences. The biochemical concomitant to these intensities, which, at the extreme range of the spectrum are labeled "mirth/joy. fear/rage," involves the production and processing of adrenalin. The cycle of the adrenalin mechanism is repeatedly inhibited and short-circuited since intense expressions are consistently subjected to the "civilizing" influences of the home and environment. As a result, the biochemical mechanism of the adrenal cycle atrophies before a child has developed a symbolic referral for the intensities.
Under the influence of biochemically, catalytic substances, such as LSD or other psychedelics, consciousness reopens to the earlier, more centered and intense dimension of infancy. As there is no symbolic bridge to connect that dimension with the "normal," adult dimension, the experience can only be known as alienating or transcendent, that is, a vision freakout, hallucination, or trip, rather than one that identifies with the infant dimension.
The Shivalila mandala is a mirror to reflect the cycle/spectrum of the individual and the species, and to spotlight the prime relevance of the objective environment as a conditioning factor of the mind and body
A machine, the symbol of Dimension VIII, is an objective environmental phenomenon. It is the one structural form in creation that was made with the intention of permanently compressing energy into its form, rather than cycling it That energy is intended to be as fixed as possible.
The same is true of objects of art, symbols of Dimension VII. A book fixes form by structuring the energy of sound into a linguistic medium of expression.
THE LAW, variously called kismet or karma, is: the degree that an individual's or culture's mind/energy is invested in the creation/ perpetuation of fixed-energy phenomena is the degree that the individual's mind and body and the tone of the culture will become like the object in which mind/energy is invested. If one's environment is primarily composed of fixed-energy phenomena, one's energy becomes fixed and will power is mooted.
The earth itself has come to reflect this law; it is everywhere acknowledged that the world has entered a period of an intense energy crisis, suggesting that the highest priority must be given to refocusing energy by individuals and institutions. This réévaluation must be made, not from the viewpoint of the "matured" intellect, but rather from the birth of that which develops into intellect.
At birth, consciousness operates within a here-now dimension of space and time. Disintegration of this unified consciousness occurs because, to a greater or lesser degree, there is no reflection of identification with the unified, infant consciousness in the adult-industrial dimension into which the infant is born. Thus, the intellect is required to go outside its inherent, congenital dimension in order for consciousness to connect with external reality. *
This split is refined and extended throughout adolescence. Reintegration occurs either through physical death and rebirth or by way of a disciplined, deconditioning-reimprinting program** for which the word "yoga" is the most widely recognized (and perverted). Virtually identical programs are called Zen and Sufi.t
Religions are old programs that have become ritualized. They have no connection with the body or environment and accomplish little in terms of reintegration, although some rituals and meditations
*"lt is only under ideal conditions, when life is still simple and unconscious enough to follow the serpentine path of instinct without hesitation or misgiving, that the compensating function of the unconscious works with complete success. The more civilized and complicated a man is, the less he is able to follow his instincts. His complicated living conditions and the influence of his environment are so strong that they drown the quiet voice of Nature. Opinions, beliefs, theories, and collective tendencies appear in its stead and back up all the aberrations of the conscious mind." Carl Jung, source unknown.
**See Appendix C.
tEvery religious system has symbolically rendered every category of experience, from and including birth to death. The symbolic expressions of some are more coded than others. The order of coding runs from can effect trance/hypnotic experiences as a temporary release from the Seventh and Eighth Dimensions. The same must be said for drug experiences that are of the "trip" variety and the rock-and-roll music that provides a structure for the trips.
Group encounters, body awareness programs, martial arts, and certain drug experiences can reopen consciousness to Dimension VII, with accompanying deeper insights. Subsequent to this opening, one can either return to Dimension VIII, or, through yoga, the study of ecology, anthropology, and the use of psychedelic substances,* reopen consciousness down/into Dimension VI, again with accompanying deeper insights.
Dimension V is opened with yoga, including fasting and silence, plus psychedelics. This dimension can only be realized if one is alone in a natural setting, that is, in a setting that presents no objective environmental phenomena of the less-centered dimensions that will entangle consciousness in its opened state. (It should be recalled that Moses, Jesus, Muhammed, and Buddah experienced their major realizations in such a setting and that Shiva is considered to reside in either the mountains or the jungle.) In other words, one must find a setting where there are no machines or machine sounds or products and where there are no artistic or literary phenomena.
Since the only social experience of Dimension V is communal, in which there is no consciousness of a separate ego, the realization of this dimension can only be integrated within a cultural environ-
most to least: Jewish, Christian, Moslem, Sufi, Zen, Yoga (Vajrayana and Tantra). Many erudite Rächers of these systems know the labels for every human experience. This does not mean that they personally have manifested those experiences about which they can be so articulate. This book is based on experience; the symbols that express these experiences came after the experiences themselves.
'These include marijuana and hashish, LSD, psilocybin, mescaline, and peyote, all of which contain psychoactivating chemicals. These chemicals permit the experiencing of dimensions of reality that were closed to consciousness by atrophy of the adrenalin mechanism and overproduction of serotonin by the pineal gland. These chemicals are door-openers, as it were, but integration of the dimensions visited can only be achieved through the discipline of the mandala. See appendices A and B.
theory through the following progression:
1. Mind can in no way be separated from body.
2. Every cellular system remembers back to the time the system developed in the womb.
3. Every cellular system inherits a memory from before it was formed, thus extending memory back to conception.
4. Sperm and ovum transmit yet another memory to the fetus.
5. A fetus is affected by its environment. While all wombs arc procedurally identical, wombs are environmentally different, depending on the feelings and sounds generated by the mothers as they relate to the outside world.
6. Differences in outer realities can be categorized by the different religions: Judeo-Christian, Moslem, Hindu-Buddhist, Taoist, Confucian, and animist.
7. Ways of perceiving reality result in different tensions/polarities in the womb state.
8. The various archetypes, such as Jesus, Muhammed, Buddah, Krishna, Kali, and Parvati, and their "ways," are the symbolic expressions of cellular memories of the nature and dynamics of the polarities in the womb and infant environment. They express ways a fetal/infant consciousness can respond to the drama caused by the tensions.* The content of this drama is referred to in Jungian terms as racial memory.
9. LSD is a key to cellular memory.
10. When LSD is shared by people who trust each other, the cellular memory of one is shared by the other.
11. If people will share LSD with others from all categories of culture around the world, they will realize, integrate, and symbolically reflect universal consciousness.
12. When this is accomplished by enough psychic adepts, the environment will reflect this consciousness. Thus the paranoid structuring of a survival-oriented consciousness will be unnecessary.
13. This occurence is imminent.
*The archetypal experience labeled Satan or Mara is the one felt by a fetus when its mother is psychically telling it that it is special and separate from its environment, rather than affirming its equality and unity with everybody.
The Covenants of Shivalila
Shivalila Dharma Bodhisattvacarya
The DNA* of the human species evolved in a socio-bio culture based on group consciousness, culture that had no category of reality for a separate, individual ego. The nuclear family myth of Adam and Eve as aboriginal founders of the species is absurd.
It is the genetic birthright of every human baby to experience, as a consistent environmental vibration, the phenomenon of a group consciousness or community psyche; that is, the common head of an open people, among whom no barriers are caused by privacy, property, or caste.
The group consciousness experience is absent in the nuclear family, dominated as it is by sibling rivalry and child-parent competition for the other parent (Oedipal dynamics)
When a fetus begins to experience energy vibrations that indicate, on the one hand, the absence of group consciousness and, on the other hand, the presence of competition and partiality,
*DNA stands for dioxyribonucleic acid. This chemical aggregate contains the biological blueprint for the evolutionary unfolding of the species, which is genetically transmitted by parents to offspring.
it is encountering a phenomenon for which there is no DNA program. As a consequence, the organism constructs a supplemental program to accommodate this objective energy phenomenon. This results in a mutated being. In other words, the energy used to accommodate a competitive imprint perverts the DNA-programmed evolutionary progresssion of the species. This perversion is the source of all physical, mental, and social suffering.
The Covenants of Shivalila are dictated by the experience of group consciousness by the people of Shivalila. These experiences became integrated only after years of concentrated effort subsequent to the initial realization of the experiences. These covenants represent the only known social contract specifically established to sustain group consciousness:
I. Ahimsa. Shivalila is an open, nonviolent community. (Violence is an act that directly effects structural damage to cellular integrity.) People of Shivalila will not under any circumstances resort to violence or threats of violence or call upon any institution that uses violence or threats of violence.
II. Sattva Ava. People of Shivalila will make no contract in respect to truth without stipulating that truth is relative and that body, mind, and environment are indissoluble. Correlatively, people of Shivalila will not testify in any matter involving issues of guilt or nonguilt.
III. Bhramcari. People of Shivalila do not own anything on any plane—psychic, material, physical, or fantasy.* People of Shivalila do not acknowledge private or group ownership of anything. Correlatively, people of Shivalila will not participate in any relationship involving privacy or secrecy.
IV. Tantra. A person of Shivalila will have sensual/sexual relations with another only after that person has manifested some identification with nature and babies.**
*'Otherwise, the experience will merely reinforce the vain imprint that
People of Shivalila recognize that to obey the laws of a society that is based on violence and threats of violence in no way implies respect for those laws or the society that promulgates them. It should be obvious that these covenants are unenforceable.
Woman (or Man) is The Source. The karma for reinforcing and compounding that imprint is called sangsara; the karma for diminishing and eliminating that imprint is //7a. They are separate realities.
PART TWO SANG H A
The human species is the result of millions of years of meditations by pregnant women and nursing mothers. The transmission of these meditations from mother to fetus/infant is as genetically potent as DNA activity. Part II details the dynamics of this transmission from conception until the child reaches approximately three years of age.
Continue reading here: Shivalila Tantra
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