You may wonder, dear friends, about the mechanism of hypnotism. In the process of hypnotism, as the conscious element of the individual is moved aside and direct rapport with body consciousness is engaged. In such circumstances, body consciousness is capable of extraordinary things, fed and led by ideas of clarity, expectation and precision from that being that is invoking that hypnotism.
There is, in a normal sense, a confusion of being, for the spirit aspect that you experience and associate with as being “you” in this physical environment is somewhat merged, and potentially indistinct from the influence, intention, commitments, and programming of the body consciousness.
There is a confusion introduced in the concept of looking into one’s self when, let us say, something may go amiss. There is this common concept that you are the creators of your own environment, that you are drawing, precipitating, engaging the experiences of your life. And therefore, if something happens, is it not you bringing it forth?
Yet, here is the difficulty. I wish to draw upon a broader, wider concept. When something is part of you, part of the self, it is difficult to see, for that self is homogenous. It is. The mechanism by which the All That Is learns of itself is to create within itself separate reflections.
Therefore, at one level, it is true that All That Is is part of the All That Is, by definition. And yet, the experience of All That Is is garnered by an apparent separation into aspects which may then view the All That Is from specific points of perception. There are, therefore, many understandings that may be gained. And yet, once those understandings are gained, they are gained from a specific point of perception. And then there is the opportunity to review an entirety of understanding of the cosmos from an alternate point of perception.
In this matter of understanding human beingness, it is helpful to move inwards and to engage with and see, by reflection of external circumstances, aspects that may be attributed to body consciousness. In that model, it is helpful to think of those as “not you.” From an external world perspective, there is an engagement of, to keep it simple, these two components – spiritual self, operating with body consciousness. And, there is this opportunity for you to recognize that your external point of view, your feeling, may not be “your feeling”, but that of the body consciousness with which you are associated.
As you reflect on that which is not you, and external, there is an engagement possible with that external world, while recognizing that reactions that may be felt towards it are more a recognition of the beingness that you are being, that you are playing as, as not being entirely yourself, or your own.
Then, there is an allowing within the spiritual component of self, the spiritual aspect of self, or really what we are referring to as “you” to operate in the physical, but to some degree, sit behind that composite, allowing the feelings presented through the body consciousness to be a reflection of beingness, whilst recognizing that this is not actually the truth of you. Then, there can be an allowingness for own feelings. And there is a softening, and yet, a clarity of being able to hold own feelings, and also viewpoint of external circumstance.
This creates more of a Trinity: the sense of self, which we refine here and associate with the idea of spiritual self or essence, the body consciousness which is relatively closely merged in terms of operation in the physical here, and external reflections.