The year 2022 exists now!

The year 2022 exists in all of its potential versions, now in this moment. Because mass events are concerned there is not a completely different year, of course, for each individual on the face of the planet — but there are literally an endless number of mass-shared worlds of 2022 “in the wings,” so to speak.

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It is not quite as simple a matter as just deciding what events we want to materialize as reality, since we have, in our terms, a body of probabilities of one kind or another already established as the raw materials for the coming year. It would be quite improbable for us, to suddenly turn into a tailor, for example, for none of our choices with probabilities have led toward such an action.

In like manner, England in all probability next year will not suddenly turn into a Mohammedan nation. But within the range of workable probabilities, private and mass choices, the people of the world are choosing their probable 2022.

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I am taking my time here, for there are some issues that I would like to clear up, that are difficult to explain.

Any of the probable actions that a person considers are a part of that person’s conscious thought. Just underneath, however, people also consider other sets of probabilities that may or may not reach conscious level, simply because they are shunted aside, or because they seem to meet with no conscious recognition. I want us to try and imagine actual events, as we think of them, to be the vitalized representations of probabilities — that is, as the physical versions of mental probabilities. The probabilities with which we are not consciously concerned remain psychologically peripheral: They are there but not there, so to speak.

Our conscious mind can only accept a certain sequence of probabilities as recognized experience. As I have said, the choices among probabilities go on constantly, both on conscious and unconscious levels. Events that we do not perceive as conscious experience are a part of our unconscious experience, however, to some extent. This applies to the individual, and of course en masse the same applies to world events. Each action seeks all of its own possible fulfillments. All That IS seeks all possible experience, but in such a larger framework in this case that questions of, say, pain or death simply do not apply, though certainly they do on the physical level.

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Great expectations, basically, have nothing to do with degree, for a grass blade is filled with great expectations. Great expectations are built upon a faith in the nature of reality, a faith in nature itself, a faith in the life we are given, whatever its degree — and all children, for example, are born with those expectations. Fairy tales are indeed often — though not always — carriers of a kind of underground knowledge, as per Cinderella, and the greatest fairy tales are always those in which the greatest expectations win out: The elements of the physical world that are unfortunate can be changed in the twinkling of an eye through great expectations.

Our education tells us that all of that is nonsense, that the world is defined by its physical aspects alone. When we think of power we think of, say, nuclear energy, or solar energy — but power is the creative energy within men’s and women’s minds that allows them to use such powers, such energies, such forces.

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The true power is in the imagination which dares to speculate upon that which is not yet. The imagination, backed by great expectations, can bring about almost any reality within the range of probabilities. All of the possible versions of 2022 will remain psychologically peripheral, in the background of our conscious experience — but all of those possible versions will be connected in one way or another.

The important lessons have never really appeared in our societies: the most beneficial use of the directed will, with great expectations, and that coupled with the knowledge of Framed-minds-1 and 2 activities. Very simply: We want something, we dwell upon it consciously for a while, we consciously imagine it coming to the forefront of probabilities, closer to our actually. Then we drop it like a pebble into Framed-mind-2, forget about it as much as possible for a fortnight, and do this in a certain rhythm.

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Resolutions help focus both mind and imagination. that focusing helps us act, to be.

In the most basic of terms, as 2022 happens the energy that comes into our universe is as new as if( in our terms) the world were created yesterday — a point that will be rather difficult to explain. All of the probable versions of 2022 spin off their own probable pasts as well as their own probable futures, and any consciousness that exists in 2022 was, (again in those terms) a part of what we think of as the beginning of the world.

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Like the entire 911 affair, any physical event serves as a focus that attracts all of its probable versions and outcomes. The situation was a materialized mass dream, meant to be important and vital on political and religious platforms of reality, meant to dramatize a conflict of beliefs, and to project that conflict outward into the realm of public knowledge. Everyone involved was consciously and unconsciously a willing participant at the most basic levels of human behavior, and it is of course no coincidence that today is foreshadowed by the event. What will the world do wit it?

Our TV and news systems of communication are a part of the event itself, of course. It is in a way far better that these events occurred now, and in the way that they have, so that the problems appear clearly in the world arena.

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Religious beliefs will be examined as they have not been before, and their connections and political affiliations. The Arab world still needs the West, and again, it is better that those issues come to light now, while they must to some extent consider the rest of the world.

Do not personally give any more conscious consideration, each human being, to events that we do not want to happen. Any such concentration, to whatever degree, ties us in with those probabilities, so concentrate upon what we want, and as far as public events are concerned, take it for granted that sometimes even men and women are wiser than they know.

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EFFECTIVE RESOLUTIONS:

1: I will approve of myself, my characteristics, my abilities, my likes and dislikes, my inclinations and dis-inclinations, realizing that these form my unique individuality. They are given me for a reason.

2: I will approve of and rejoice in my accomplishments, and I will be as vigorous in listing these — as rigorous in remembering them — as I have ever been in remembering and enumerating my failures or lacks of accomplishment.

3: I will remember the creative framework of existence, in which I have my being. Therefore the possibilities, potentials, seeming miracles, and joyful spontaneity of Framed-mind-2 will be in my mind, so that the doors to creative living are open.

4: I will realize that the future is a probability. In terms of ordinary experience, nothing exists there yet. It is virgin territory, planted by my feelings and thoughts in the present. Therefore I will plant accomplishments and successes, and I will do this by remembering that nothing can exist in the future that I do not want to be there.

The Inner Gestalt

The inner universe is a gestalt formed by fields of awareized energy that contains what we will call “information” for now — but we will have some comments later in this blog, for this is not the kind of information we are used to.

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Each unit of consciousness inherently possesses within itself all of the information available to the whole, and its specific nature when it operates as a particle rests upon that great “body” of inner knowledge. Any one such particle can be where it “is,” be what it is, and be when it is only because the positions, relative positions, and situations of all other such particles are known.

In the deepest terms, our physical world is beginning at each point at which these units of consciousness assert themselves to form physical reality. Otherwise, life would not be “handed down” through the generations. Each unit of consciousness intensifies, magnifies its own intent to be — and, we might say, works up from within itself an explosive spark of primal desire that “explodes” into a process that causes physical materialization. It turns into Electromagnetic Energy unit, in which case it is embarked upon its own kind of physical experience.

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These electromagnetic energy units also operate as fields, as waves, or as particles, as the units of consciousness do — but in our terms they are closer to physical orientation. Their die is cast, so to speak: They have already begun the special kind of screening process necessary that will bring about physical form. They begin to deal with the kinds of information that will help form our world. There are literally numberless steps taken before electromagnetic energy units combine in their own fashion to form the most microscopic physical particles, and even here the greatest, gentlest sorting-out process takes place as these units disentangle themselves at certain operational levels from their own greater fields of “information,” to specialize in the various elements that will allow for the production of atoms and molecules impeccably suited to our kind of world.

First, we have various stages of, say, pseudo-matter, of dream images, that only gradually — in those terms — coalesce and become physically viable, for there are endless varieties of “matte” between the matter that we recognize and the anti-matter of physicists’ theories.

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Form exists at many other levels than those we recognize, in other words. Our dream forms are quite as real as our physical ones. They simply fit into their own environment at another level of activity, and they are quite reminiscent of the kinds of forms that we had in the beginning of our world.

While we and all of the other species were what I call sleepwalkers, our bodies by then were physically capable. In a manner of speaking, we did not know how to use them properly as yet. Now, from a waking state, we do not understand how our dream bodies can seem to fly through the air, defy space and even time, converse with strangers and so forth. In the same way, however, once, we had to learn to deal with gravity, to deal with space and time, to manipulate in a world of objects, to simply breathe, to digest our food, and to perform all of the biological manipulations that now we take for granted.

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We could not afford to identify too completely with such bodies until we learned how to survive within them, so in the dream state the true processes of life began as their new bodies and earth-tuned consciousnesses saw themselves mentally exercising all portions of the body. Behind all that was the brilliant comprehension and cooperation of all of the units of consciousness that go to compose the body, each adding its own information and specific knowledge to the overall bodily organizations, and each involved in the most intricate fields of relationships, for the miracle of the body’s efficiency is the result of relationships that exist among all of its parts, connecting it to other levels of existence that do not physical appear.

Units of consciousness, transforming themselves into electromagnetic energy units, formed the environment and all of its inhabitants in the same process, in what we might call a circular manner rather than a serial one. And in those terms, of course, there are only various physical manifestations of consciousness, not a planet and its inhabitants, but an entire gestalt of awareized consciousness. In those terms, each portion of physically oriented consciousness sees reality and experience from its own privileged viewpoint, about which it seems all else revolves, even though this may involve a larger generalized field than our own, or a smaller one.

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So to rocks, say, we can be considered a portion of their environment, while we may consider them merely a portion of our environment. We simply do not tune into the range of rock consciousness. Actually, many other kinds of consciousness, while focused in their own specific ways, are more aware than man and woman is of the earth’s unified nature — but man and woman, if following his or her own ways, also adds to the value fulfillment of all other consciousness in ways that are quite outside of usual systems of knowledge.

If we remember that beneath all, each unit of consciousness is aware of the position of each other unit, and that these units form all physical matter, then perhaps we can intuitively follow what I mean, for whatever knowledge man and woman attains, whatever experience any one person accumulates, whatever arts or sciences we produce, all such information is instantly perceived at other levels of activity by each other units of consciousness that compose physical reality — whether those units form the shape of rock, a raindrop, an apple, a cat, a frog or a shoe. manufactured products are also composed of atoms and molecules that ride upon units of consciousness transformed into electromagnetic energy units, and hence into physical elements.

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What we have, really, is a manifested and an un-manifested consciousness, but only relatively speaking. We do not perceive the consciousness of objects. It is not manifest to us because our range of activities requires boundaries to frame our picture of reality.

All of our manufactured objects also originated in the realm of dreams, first obviously being conceived of mentally, and in the same way man and woman produced his and her first tools. He /she was born with all of those abilities — abilities by which he is now characterized — and with other abilities that in our terms still wait for development. Not that he or she has not used them so far, but that her or she has not focused upon them in what we consider the main line of civilized continuity. Hints of those abilities are always present in the dream state, and in the arts, in the religions, and even in the sciences. They appear in politics and business, but as the largely un-manifest intuitive background, which is largely ignored.

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Men’s and women’s dreams have always provided him or her with a sense of impetus, purpose, meaning, and given him or her the raw material from which to form his and her civilizations. The true history of the world is the history of man’s and woman’s dreams, for they have been responsible in one way or another for all historic developments. They were responsible for the birth of agriculture, as well as industry, the rise and fall of nations, the “glory” that was Rome, and Rome’s destruction. Our present technological advances can almost be dated from the invention of the printing press, to Edison’s inventions, which were flashes of intuition, dream-inspired. But if what I am telling you is true, then it is obvious that when I say that our physical world originated in the world of dreams, I must mean something far different from the usual definition of dream reality. Again, I could choose another term, but I want to emphasize each person’s intimate contact with that other reality that does occur in what we think of as the state of dreaming.

That analogy will help us at least intuitively understand the existence of situations such as suffering, and poverty, that otherwise seem to have no adequate explanations. I hope also to imply the survival of the fittest in a tooth-and-claw fashion, or the punishing acts of a vengeful God on the one hand and the triumph of an evil force on the other.

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For now in our tale of beginnings, however, we still have a spasmodic universe that appears and disappears — that gradually, in those terms, manifest for longer periods of time. What we really had in the beginning were images without form, slowly adopting form, blinking on and off, then stabilizing into forms that were as yet not completely physical. These then took on all of the characteristics that we now consider forward physical matter.

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As all of this occurred, consciousness took on more and more specific orientations, greater organizations at our end. At the “other end,” it disentangled itself from vaster fields of activity to allow for this specific behavior. All of these units of consciousness again, operate as entities (or particles, or as waves or forces). In those terms, consciousness formed the experience of time — and not, of course, the other way around.

Awakenings of the Species

The building blocks of matter can be called Conscious units or units of consciousness. They form physical matter as it exists in our understanding and experience. Units of consciousness also form other kinds of matter that we do not perceive.

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Conscious units can also operate as “particles” or as “waves.” Whichever way they operate, they are aware of their own existences. When conscious units operate as particles, in our terms, they build up a continuity in time. They take on the characteristics of particularity. They identify themselves by the establishment of specific boundaries.

They take certain forms, then, when they operate as particles, and experience their reality from “the center of” unique specifications. They become in our terms individual.

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When conscious units operate as waves, however, they do not set up any boundaries about their own self-awareness — and when operating as waves conscious units can indeed be in more than one place at one time.

I understand that this is somewhat difficult material to comprehend. However, in its purest form a unit of consciousness can be in all places at the same time. It becomes beside the point, then, to say that when it operates as a wave a unit of consciousness is precognitive, or clairvoyant, since it has the capacity to be in all places and all times simultaneously.

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Those units of consciousness are the building blocks for the physical material of our body, for the trees and rocks, the oceans, the continents, and the very manifestation of space itself as we understand it.

These conscious units can operate as separate entities, as identities, or they can flow together in a vast, harmonious wave of activity, as a force. Actually, units of consciousness operate in both ways all of the time. No identity, once “formed,” is ever annihilated, for its existence is indelibly a part of “the entire wave of consciousness to which it belongs.”

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Each “particalized” unit, however, rides the continual thrust set up by fields of consciousness, in which wave and particle both belong. Each particalized unit of consciousness contains within it inherently the knowledge of all other such particles — for at other levels, again, the units are operating as waves. Basically the units move faster than light, slowing down, in our terms, to form matter. These units can be considered, again, as entities or as forces, and they can operate as either. Metaphysically, they can be thought of as the point at which All That Is acts to form our world — the immediate contact of a never-ending creative inspiration, coming into mental focus, the metamorphosis of certainly divine origin that brings the physical world into existence from the greater reality of divine fact. Scientifically, again, the units can be thought of as building blocks of matter. Ethically, the conscious units represent the spectacular foundations of the world in value fulfillment, for each unit of consciousness is related to each other, each participating in the entire gestalt of mortal experience. And we will see how this applies to our attitudes toward species, and man’s and woman’s relationship with other conscious entities and the planet we share with them.

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In the beginning conscious units, then, units of consciousness, existing within a divine psychological gestalt, endowed with the unimaginable creativity of that sublime identity, began themselves to create, to explore, and to fulfill those innate values by which they were characterized. Operating both as waves and particles, directed in part by their own creative restlessness, and directed in part by the unquenchable creativity of All That Is, they embarked upon the project that brought time and space and our entire universe into being. They were the first entities, then.

I want us to try and imagine a situation in which there exists a psychological force that includes within its capabilities the ability to act simultaneously on the most microscopic and the most macroscopic levels; that can form within itself a million separate inviolate unique identities, and that can still operate as a part of those identities, and as a larger unit that is their source — in which case it is a wave from which the particles emerge. That description fits our units of consciousness.

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They built our world from the inside out. As physical creatures, they focused upon what we think of as physical identities: separate, individual differences, endowing each physical consciousness with its own original variations and creative potentials, its own opportunity for completely original experience, and a viewpoint or platform from which to participate in reality — one that at that level could not be experienced in the same way by any other individual. This is the privileged, always new, private and immediate, direct experience of any individual of any species, or of any degree, as it encounters the objective universe.

At other levels, while each individuality is maintained, it rides the wavelike formations of consciousness. It is everywhere at once, and the units of consciousness that make up our cells know the positions of all other such units, both in time and in space.

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In the beginning, then, these units operated both as identities or particles, and as waves. The main concentration was not yet physical in our terms. What we now think of as the dream state was the waking one, for it was still the recognized form of purposeful activity, creativity, and power. The dream state continues to be a connective between the two realities, and as a species we literally learned to walk by first being sleepwalkers. We walked in our sleep. We dreamed our languages. We spoke in our dreams and later wrote down the alphabets — and our knowledge and our intellect have always been fired, sharpened, propelled by the great inner reality from which our minds emerged.

Physical matter by itself could never produce consciousness. One mind alone could not come into being from chance alone; one thought could not leap from an infinite number or nerve ends, if matter itself was not initially alive with consciousness, packed with the intent to be. A man or woman who believes life has little meaning quickly leaves life — and a meaningless existence could never produce life. Nor was the universe created for one species alone, by a God who is simply a supervision of the same species — as willful and destructive as man or woman at his or her worst.

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Instead, we have an inner dimension of activity, a vast field of multidimensional creativity, a Creator that becomes a portion of each of its creations, and yet a Creator that is greater than the sum of its parts: a Creator that can know itself as a mouse in a field, or as the field, or as the continent upon which the field rests, or as the planet that holds the continent, or as the universe that holds the world — a force that is whole yet divisible, that is one and the inconceivably many, a force that is eternal and mortal at once, a force that plunges headlong into its own creativity, forming the seasons and experiencing them as well, glorifying in individuation, and yet always aware of the great unity that is within and behind and through all experiences of individuality: a force from which each moment pasts and future flow out in every conceivable direction.

In our terms of time, however, we will speak of a beginning, and in that beginning it was early man’s and woman’s dreams that allowed him or her to cope with physical reality. The dream world was his or her original learning ground. In times of drought he or she would dream of the location of water. In times of famine he or she would dream of the location of food. That is, his or her dreaming allowed him or her to clairvoyantly view the body of land. He or she would not waste time in the trail-and-error procedures that we now take for granted. In dreams his or her consciousness operated as a wave.

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In those early times all species shared their dreams in a way that is now quite unconscious for our kind, so that in dreams man and woman inquired of the animals also — long before he or she learned to follow the animal tracks, for example. Where is there food or water? What is the lay of the land? Man and woman explored the planet because his/her dreams told him that the land was there.

People were not nearly as isolated as it now appears, for in their dreams early men and women communicated their various locations, the symbols of their cultures and understanding, the nature of their arts. All of the inventions that we often think now happened quite by chance — the discovery of anything from the first tool to the importance of fire, or the coming of the Iron Age or whatever — all of that inventiveness was the result of the inspiration and communication of the dream world. Man and woman dreamed his or her world and then created it, and the units of consciousness first dreamed man or woman and all of the other species that we know.

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There is a point here that I want to emphasize before we go too far, and it is this: The dream world is not an aimless, non-logical, unintellectual field of activity. It is only that our own perspective closes out much of its vast reality, for the dreaming intellect can put our computers to shame. I am not, therefore, putting the intellectual capacities in the background — but I am saying that they emerge as we know them because of the dreaming self’s uninterrupted use of the full power of the united intellect and intuitions.

The intellectual abilities as we know them cannot compare to those greater capacities that are a part of our own inner reality.

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It makes little difference whether we watch the news or not — but it makes all the difference in the world what we think of world events.

The perspective from which we watch events is vital, and it it true that communication now brings to the conscious mind a far greater barrage than before. But it is also a barrage that makes man and woman see his and her activities, and even with the growth of the new nationalism in the Third World, those nations begin from a new perspective, in which the eyes of the world are indeed upon them.

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Our country faces the results of its own policies — its greed as well as its good intent, but it is out in the open in a new way. The world will be seen as one, but there may be changes in the overall tax assessments along the way, as those who have not paid much, pay more.

The results of fanaticism are also out in the open. Never before, in our terms, has the private person been able to see a picture of the mass world in such a way, or been forced to identify with the policies of his or her government. That in itself is a creative achievement, and means that man or woman is not closing his or her eyes to the inequities of his or her world.

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Units of consciousness do help form different kinds of physical realities. There are many dimensions that are as physical, so to speak, as our own world, but if we are not focused in them we would not at all be aware of their existence, but perceive only empty space.

Nothing in the universe is ever lost, or misled, or wasted, so the energy of our own thoughts, while they are still our own thoughts, helps to form the natural attributes of physical realities that we do not perceive. So our own world formed by units of consciousness. Its natural elements are the glistening remnants of other units of consciousness that we do not see.

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According to Albert Einstein, no material particle in our universe can be accelerated from rest to quite the speed of light, which is about 186,000 miles per second in a vacuum. Supposed faster-than-light particles are thought to be possible within the context of Einstein’s special theory of relativity.

Sleepwalkers

We have taught ourselves to respond to certain neural patterns, and to ignore alternate ones that now simply operate as background activity. That background activity, however, supports a million forces: the neural stimuli that we accept as biologically real. Those other background stimuli are now quite difficult for us to identify, but they are always there in the [hinterland] of our waking consciousness, like dream chatter way beneath our usual associations.

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Neurologically, we tune into only a portion of our body’s reality and are ignorant of the great, tiny but tumultuous communications that are ever flying back and forth in the microscopic but vital cellular world.

Electrons in our terms are precognitive, and so is our cellular consciousness. Our body’s relative permanence in time is dependent upon the electron’s magnificent behavior as it deals with probabilities. The cell’s stability, and its reliability in the bodily environment, is dependent upon its innate properties of instant communication and instant decision, for each cell is in communication with all others and is united with all others through fields of consciousness, in which each entity of whatever degree plays a part.

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At one level our cells obey the rules of time, but on other levels they defy it. All of these communications are a part of the human parcel of reality, and they all exist beneath what we think of as normal consciousness. Events are not built up initially from physical particles. They are the result of psychological activity.

“In the beginning” we were only aware of that psychological activity. It had not “as yet” thickened itself into form. The form was there, but it was not manifest. I do not particularly like the analogy, but it is useful: Instead of small particles, we had small units of consciousness gradually building themselves into large ones — but a smaller unit of consciousness, is not “less than” a larger unit, for each unit of consciousness contains within itself the innate heritage of All That Is.

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We think of the conscious mind, as we know it, as the only kind of consciousness with a deliberate intent, awareness of itself as itself, and with a capacity for logic and the appreciation of symbolism. That only seems true because of our particular range of activity, and because we can only pinpoint events within a particular psychological spectrum.

Fields of consciousness in physics is called “energy and momentum,” not consciousness.

 

We cannot pinpoint “invisible” events

We can only locate or pinpoint an event that falls one way or another into the range of our perception.

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We cannot really locate or pinpoint microscopic or macroscopic events with any precision. And cannot pinpoint invisible events, for even as our sophisticated instruments perceive them, they have not met them in the same time scheme. I want to deal briefly with such ideas, so that in later blogs we can discuss the location of the universe.

Any events that we perceive is only a portion of the true dimensionality of that event. The observer and the object perceived are a part of the same event, each changing the other. This interrelationship always exists in any system of reality and at any level of activity. In certain terms, for example, even an electron “knows” it is being observed through our instrument. The electrons within the instrument itself have a relationship with the electron that scientists may be trying to “isolate” for examination.

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Quite apart from that, however, there is what we will call for now the collective unconscious of all of the electrons that compose the entire seemingly separate event of the scientists observing the electron. In our range of activity we can adequately identify events, project them in time and space, only by isolating certain portions of much larger and much smaller events, and recognizing a highly specific order of events as real.

Light can be defined as a wave or as a particle, and the same is true in many other instances. Consciousness, for example, can be defined as a wave or as a particle, for it can operate as either, and appear as either, even though its true definition would have to include the creative capacity to shape itself into such forms.

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We cannot pinpoint the beginning of the universe — for that beginning is simultaneously too vast and too small to be contained in any of our specifications. While everything seems neat and tidy within those specifications, and whole, we operate with brilliant nonchalance in the theater of time and space. Time and space are each the result of psychological properties. When we ask how old is the universe, or how old is the world, then we are taking it for granted that time and space are somehow or other almost absolute qualities. We are asking for answers that can only be found by going outside of the context of usual experience — for within that experience we are always led back to beginnings and endings, consecutive moments, and a world that seems to have within it no evidences of any other source.

The physical world as we know it is unique, vital to the importance of the universe itself. It is an integral part of the universe, and yet it is also quite its own reality. That reality is dependent upon the perceptions of each kind of life that composes it. It is a creation of consciousness, rising into one unique kind of expression from that divine gestalt of being — and the divine gestalt of being is of such unimaginable dimensions that its entire reality cannot appear within any one of its own realities, its own worlds.

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Space, again, is a psychological property. So is time. The universe did not, then, begin at some specified point in time, or at any particular location in space — for it is true to say that all of space and all of time appeared simultaneously, and appear simultaneously.

We cannot pinpoint the location of consciousness.

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When we are dreaming we cannot pinpoint our dream location in the same way that we can determine, say, the chair of the bureau that may sit on the floor by the bed in which we dream. That inner location is real, however, and meaningful activity can take place within it. Physical space exists in the same manner, except that it is a mass psychologically share property — but at one “time” in the beginning this was not so.

In the beginning, physical space had the qualities that dream space has to us now. It seemed to have a more private nature, and only gradually, in those terms, did it become publicly shared.

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What was such a world like, and how can we possibly relate it to the world we know?

Dream world is an inner Universe

When I speak of the dream world, I am not referring to some imaginary realm, but to the kind of world of ideas, of thoughts, of mental actions, out of which all form as we think of it emerges. In actuality this is an inner universe rather than an inner world. Our physical reality is but one materialization of that inner organization. All possible civilizations exist first in that realm of inner mind.

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In the beginning, then, the species did not have the kinds of forms they do now. They had pseudo-forms — dream bodies, if you prefer — and they could not physically reproduce themselves. Their experience of time was entirely different, and in the beginning he/she entire earth operated in a kind of dream time.

Forms appeared and disappeared. In our terms of time, however, the dream bodies took on physical forms. Physical reproduction was impossible. That did not happen to all of the species at once, however. For a while, then, the earth had a mixed population of species who had completely taken on physical forms, and species who had not. The forms, however, whether physical or not, were complete in themselves. Birds were birds, and fish fish.

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In the beginning there were also species of various other kinds: combinations of man-animal and animal-man, and many other “crossbreed” species, some of fairly long duration in our terms. This applies to all areas. There were dream trees, with dream foliage, that gradually became aware within that dream, turning physical, focusing more and more in physical reality, until their dream seeds finally brought forth physical trees.

There may be other terms I could use, in some ways more advantageous than the term, “the dream world.” I am emphasizing this dream connection, however, because the dream state is one familiar to each reader of this blog, and it represents our closet touchstone to the kind of subjective reality from which our physical world emerges. The dream state appears chaotic, shadowy, suspicious, or even meaningless, precisely because in life we are so brilliantly focused in daily reality that dreams appear to be staticky objective background noise, left over from when we sleep. But that is how physical experience would seem to someone not focused in it, or inexperienced with its organization.

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Again, the world came into being in the same way that any idea does. The physical world expands in the same way that any idea does. I am speaking for our edification of the world we recognize, of the earth we know, but there are probable earths, of course, as real as our own. They coexist with our own, and they are all in one way or another connected. Each one carries hints and clues about the others. In the terms used by science, there was no evolution in linear terms, but vast explosions of consciousness, expansions of capacities, unfoldings on the parts of all species, and these still continue. They are the inner manipulations with which consciousness presents itself.

The pattern of animal behavior, for example, is not at all as set and finished as we suppose. Out physical experience is a combination of dream events interrelated with what we call objective acts.

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Were it not for our myths, we would have discovered no “facts.”

Proliferations of Consciousness

These imply some pretty fantastic abilities on the part of we humans — for such developments show that even though we live as small creatures within the incredible richness of an overall consciousness, or All That Is, still our actions can result in that great consciousness exploring new areas of itself. Quite awesome creative abilities on our part, and ones that unknowingly we take for granted. We do this all of the time, of course, individually and collectively.

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In the beginning, there was not God the Father, Allah, Zoroaster, Zeus, or Buddha.

In the beginning there was instead, a divine psychological gestalt — and by that I mean a being whose reality escapes the definition of the word “being,” since in it the source from which all beings emerges. That being exists in a psychological dimension, a spacious present, in which everything that was or is or will be (in our terms) is kept in immediate attention, poised in a divine context that is characterized by such a brilliant concentration that the grandest and the lowliest, the largest and the smallest, are equally held in a multi-loving constant focus.

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Our conceptions of beginnings and endings make an explanation of such a situation most difficult, for in our terms the beginning of the universe is meaningless — that is, in those terms there was no beginning.

The universe is always coming into existence, and each present moment bring its own built-in past along with it. We agree on accepting as fact only a small portion of the large available data that compose any moment individually or globally. We accept only those data that fit in with our ideas of motion in time. As a result, for example, our archeological evidence usually presents a picture quite in keeping with our ideas of history, geological eras, and so forth.

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The conscious mind sees with a spectacular but limited scope. It lacks all peripheral vision. I use the term “conscious mind” as we define it, for we allow it to accept as evidence only those physical data available for the five senses — while the five senses, of course, represent only a relatively flat view of reality, that deals with the most apparent surface.

The physical senses are the extensions of inner senses that are, in one way or another, a part of each physical species regardless of its degree. The inner senses provide all species with an inner method of communication. The cells, then, possess inner senses.

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Atoms perceive their own positions, their velocities, motions, the nature of their surroundings, the material that they compose. Our world did not just come together, mindless atoms forming here and there, elements coalescing from brainless gases — nor was the world, created by some distant objectified God who created it part by part as in some cosmic assembly line. With defects built in, mind you, and better models coming every geological season.

The universe formed out of what God is.

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The universe is the natural extension of divine creativity and intent, lovingly formed from the inside out — so there was consciousness before there was matter, and not the other way around.

In certain basic and vital ways, our own consciousness is a portion of that divine gestalt. In the terms of our earthly experience, it is a metaphysical, scientific, and a creative error to separate matter from consciousness, for consciousness materializes itself as matter in physical life.

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Our consciousness will survive our body’s death, but it will also take on another kind of form — a form that is itself composed of “units of consciousness.” We have a propensity for wanting to think in terms of hierarchies of consciousness, with humanity at the top of the list, in global terms. The Bible, for example, says that man is put in dominion over the animals, and it seems as if upgrading the consciousness of animals must somehow degrade our own. The divine gestalt, however, is expressed in such a way that its quality is undiluted. It cannot be watered down, so that in basic terms one portion of existence is somehow up or down the scale from another. It is all Grade A.

We limit the capacity of our conscious mind by refusing to allow it to use a larger scope of attention, so that we have remained closed and ignorant about the different, varied, but rich experiences of other species: They do appear beneath us. We have allowed a certain stubborn literal-mindedness to provide us with definitions that served to categorize rather than illuminate other realities beside our own.

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In the beginning, then, there was a subjective world that became objective. Matter was not yet permanent, in our terms, for consciousness was not yet as stable there. In the beginning, then, there was a dream world, in which consciousness formed a dream of physical reality, and gradually became awake within that world.

Mountains rose and tumbled. Oceans filled. Tidal waves thundered. Islands appeared. The seasons themselves were not stable. In our terms the magnetic fields themselves fluctuated — but all of the species were there at the beginning, though in the same fashion, for as the dream world broke through into physical reality there was all of the tumultuous excitement and confusion with which a mass creative event is achieved. There was much greater plasticity, motion, variety, give-and-take, as consciousness experimented with its forms. The species and environment together formed themselves in concert, in glorious combination, so that each fulfilled the requirements of its own existence while adding to the fulfillment of all other portions of physical reality.

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That kind of event simply cannot fit into our concepts of “the beginning of the world,” with consciousness arising out of matter almost as a second thought, or with an exteriorized God initiating a divine but mechanistic natural world.

Nor can this concept fit into our versions of good and evil. God, or All that Is, is in the deepest sense completed, and yet uncompleted. Again, I am aware of the contradiction that seems to be presented to our minds. In a sense, however, a creative product, say, helps complete an artist, while of course the artist can never be completed. All That Is, of God, in a certain fashion, now — and this is qualified — learns as we learn, and makes adjustments according to our knowledge. We must be very careful here, for delusions of divinity come sometimes too easily, but in a basic sense we all carry within ourselves the undeniable mark of All That Is — and an inbuilt capacity — to glimpse in our own terms undeniable evidence of our own greater existence. We are as close to the beginning of our world as Adam and Eve were, or as the Romans, or as the Egyptians or Sumerians. The beginning of the world is just a step outside the moment.

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I have a purpose in this blog — for this discussion — and that purpose is to change our ideas of ourselves, by showing a truer picture of our history both in terms of our immortal consciousness and our physical heritage.

A basic religious awareness has always been with mankind and womankind. Here are a few historical and mythological signposts of the intuitive understanding.
God the Father. There’s no way to assign any reasonably accurate date to when God the Father created all things, as described in Genesis, the first book of the Bible. (The Biblical account of Creation makes evolution an impossibility.) Nor can the date of Creation be arrived at by counting the Bible’s lists of generations, as given in the Old Testament, since these may well be incomplete.

Mohammed (A.D. 570?-632), the Prophet of Islam, stressed the uniqueness of the god Allah, whose name was already well known in pre-Islamic Arabia.

Zoroaster (628?-551? B.C.) was a Persian religious teacher and prophet.

Zeus was the supreme god of the ancient Greeks, who worshipped him in connection with almost every facet of daily life. He was the son of Cronus and Rhea, and the husband of his sister Hera. The Romans identified Zeus with their own supreme god, Jupiter, or Jove.

Buddha. This is the title given to Siddhartha Gautama, the founder of Buddhism. He was a religious teacher and philosopher who lived in India, probably from 563 to 483 B.C.

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2. I see correlations between the “flat view of reality” given to us by our physical senses, and the “flat” view of the universe that cosmologists perceive when they look way out into space. In his general theory of relativity, Einstein postulated that space can curve, and this has been shown to happen near the sun. Yet when scientists examine our universe of galaxies and clusters of galaxies, they see space as essentially flat, instead of curving in upon itself as it should over those enormous distances. Nor can the big-bang theory of the origin of the universe account for the homogeneity of a flat universe. The inflationary model can explain both the appearance of flatness and homogeneity — but, like all theories, it poses other problems that have yet to be resolved.

 

Desire to create out of joy, not from a sense of responsibility

Many if the ideas in my blogs will be accepted by scientists most dubiously, though some, of course, will grasp what I will be saying. It is of course very difficult for the deepest truths cannot be physically proven. Science is used to asking quite specific questions, and it usually comes up with very specific answers — even if those answers are wrong.

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“Wrong” answers can fit together, however, to present a perfect picture, an excellent construct of its own — and why not? For any answers that do not fit the construct are simply thrown away and never appear. So in a fashion we are dealing with what science has thrown away. The picture we will end up presenting, will certainly not fit that of established science.

However, if objective proof of that nature is considered the priority for facts, then as we know science cannot prove its version of the universe’s origin either. It only sets up an hypothesis, which collects about it all data that agree, and again ignores what does not fit. Moreover, science’s thesis meets with no answering affirmation in the human heart — and in fact arouses the deepest antipathy, for in his or her heart man or woman well knows his/her own worth, and realizes that his/her own consciousness is no accident. The psyche, then, possesses within itself an inner affirmation, an affirmation that keeps man from being completely blinded by his/her own mental edifices.

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There is furthermore a deep, subjective, immaculately knowledgeable standard within man’s or woman’s consciousness by which he/she ultimately judges all of the theories and the beliefs of his/her time, and even if his/her intellect is momentarily swamped by ignoble doctrines, still that point of integrity knows. That is the portion of him/her, of course, that is born and grows to maturity even while the lungs or digestive processes do not read learned treatises on the body’s “machinery,” so in my blog we will hope to arouse within the reader, of whatever persuasion, a kind of subjective evidence, a resonance between ideas and being. Many people comment, saying that they feel as if somehow they have always been acquainted with our material — and of course they have, for it represents the inner knowing within each individual. In a fashion, creative play is our human version of far greater characteristics from which our universe itself was formed. There are all kinds of definite, even specific, subjective evidence for the nature of our own reality — evidence that is readily apparent once we really begin to look for it, particularly by comparing the world of our dreams with our daily life.

In other words, subjective play is the basis for all creativity, of course — but far more, it is responsible for the great inner play of subjective and objective reality.

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With all due respect, psychologists, with the best of intentions, are barking up the wrong psychological tree. He/she are very enthusiastic about his or her value tests, and his or her enthusiasm is what is important. The nature of the subjective mind, however, will never open itself to such tests, which represent, more than anything else, a kind of mechanical psychology, as if we could break down human values to a kind of logical alphabet of psychic atoms and molecules. A good try, but representative of psychology’s best attempt to make sense of a poor hypothesis.

We may do what we wish ourselves (about taking the tests), of course, but our main purpose is to drive beyond psychology’s boundaries, and not play pussyfoot among the current psychological lilies of the field.

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Our body’s are responding, so let us remember that creativity is playful, and that it always surfaces when we allow our mind to drop its worries.

Whenever a blog is translated, it is almost impossible, of course, to say the same thing in the same way. My blog will always be expressed through those invisible national characteristics that are so intimately involved with language — and obviously, were that not so, no blog could be understood by someone of a foreign language. There are bound to be distortions, but the distortions themselves are meaningful.

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Now, a number of the world’s leading scientists in the physical disciplines have publicly stated their beliefs that basically consciousness plays the primary role in our world and/or universe. For reasons too complicated to go into here, this attitude prevails even with some mathematicians who seek to penetrate to the core of our reality as they understand it.

However, for every scientist bold enough to think this way, there are scores of others who vehemently disagree. For most scientific materialists only physical matter is real. For them consciousness is nothing more than an epiphenomenon, the passive by-product of the brain’s physiology and chemical events. They believe that physical death is the end of everything, that ultimately all if pointless. They derisively call their rebellious colleagues “animists” — those who believe that all life forms and natural phenomena have a spiritual origin independent of physical matter. (Such heretics are called “Vitalists,” a term related to animism, and one which also has a long history of scientific contempt behind it.)

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What can the materialistic scientists use other than mind — or consciousness, that poor epiphenomenon — to study and dissect matter? (Not to mention that innumerable experiments have proven that “physical matter” isn’t solid or objective at all, but “only” energy!) We have, then, the paradox of mind denying its own reality, let alone its importance. As far as we know, human beings are the only creatures on earth who would seriously engage in such learned futile behavior. It’s also very ironic, I think, that the materialists spend years acquiring their eclipsed education and prestige, both of which they then use to inform us of the ultimate futility of all of our endeavors (including their own, or course). But for the materialists, the mind-brain duality isn’t scientific in the orthodox sense. It isn’t falsifiable; that is, it cannot be stated under what precise conditions the mind-brain duality could be proven false. To which, understandably enough, those scientists who do accept the reality of mind reply that neither can the idea be falsified that only what is “physical” is real.

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I think is most risky at this stage in history for anyone — scientist or not — to dogmatically state that life has no meaning, of is a farce, or that attributes of our reality of which we can only mentally conceive at this time do not really exist. Discoveries in the “future” are quite apt to prove such limited viewpoints wrong. The history of science itself contains many examples of theories and “facts” gone awry. Moreover, why would our species want to depend upon as fragile a conception as epiphenomenalism through which to comprehend our reality? Or better yet, why does it in large part? Truly, our individual and collective ignorance of just our own probable reality is most profound at this time in our linear history (in those terms). I would be surprised is ultimately, as a result of mankind’s or womankind’s restless search for meaning, we didn’t end up returning in a new official way to our ancient concepts of spirit within everything, animate and inanimate. Such an updated animistic/vitalistic view would take into account discoveries ranging from sub-nuclear events to the largest imaginable astronomical processes in our observable universe. Human beings do know their own worth.

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There is no doubt that we need to believe that life has meaning. That belief may well be biological imperative. If we were as science maintains — only creatures formed by elements combining mindlessly in a universe itself created by chance, surrounded everywhere by chaos — then how could we even conceive of the idea of meaning or order?

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Science would say that the idea of meaning itself is simply a reflection of the state of the brain, as is the illusion of our consciousness. But a science that disregards consciousness must necessarily end up creating its own illusion. It ignores the reality of experience, the evidence of being, and in so doing it denies rather than reinforces life’s values.

 

Atoms are “processes” rather than things

The classical conception of the typical atom as being composed of a neat nucleus of indivisible protons and neutrons circled by electrons is largely passe, although for convenience sake we may still describe the atom that way. (In those terms, the one exception is the hydrogen atom, which evidently consist of but one proton and one electron cloud, or “smear.”) For the simple purposes of this blog, then, I’m leaving out considerations involving quantum mechanics, which concept repudiates the idea of “particles” to begin with. (And surely that notion involves more than a little of the psychic, or “irrational.” What a heretical thought from the scientific viewpoint!) But each atom of whatever element is an amazingly complicated, finely balanced assemblage of forces and particles woven together in exquisite detail — one of the more basic examples of the unending and stupendous creativity, order, and design of nature, or consciousness, or All That IS.

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Through their work with particle accelerators, or “atom smashers,” physicists have discovered that protons and neutrons themselves are composed of forces and particles that in turn are almost certainly composed of forces and particles, and so on, in an ever-descending scale of smaller and smaller entities and concepts. Over 100 subatomic particles have been identified so far, and no one doubts now that many more will found. The existence of a number of still-undiscovered specific particles has been predicted.

Our scientists can count elements. That is, they will create more and discover more until they are ready to go out of their minds, because they will always create physical ‘camouflages’ of the real nonphysical thing. And while they create instruments to deal with smaller and smaller particles, they will actually see smaller and smaller particles, seemingly without end.

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As their instruments reach farther into the universe they will ‘see’ farther and farther, but they will automatically transform what they apparently ‘see’ into the camouflage patterns with which they are familiar. They are and they will be the prisoners of their own tools.

Instruments calculated to measure the vibrations with which scientists are familiar will be designed and redesigned. All sorts finally of seemingly impossible phenomena will be discovered with these instruments, until the scientists realize that something is desperately wrong. The instruments will be planned to catch certain camouflages, and since they will be expertly thought out they will perform their function. I do not want to get too involved. However, by certain means the instruments themselves will transform data from terms that we cannot understand into.

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Some of the “particles’ the theoretical physicists have discovered — and/or created — in their gigantic particle accelerators have unbelievably short life-spans in our terms, vanishing, it seems, almost before they’re born. I like to think of such research from the particle’s point of view, though, a consideration I haven’t seen mentioned in the few scientific journals I have read. The merest particle is basically conscious in its own way. Mesons are classes of particles produced from the collisions of protons. Did a meson, for example, choose to participate in an atom-smashing experiment in order to merely peek in on our gross physical reality for much less than the billionth of a second if exists with that identity, before it decays into electrons and photons? From its viewpoint, our reality might be an incomprehensible to it as its reality is to us — yet the two inevitably go together.

In it way the meson may have all of the “time” it needs, or wants. It may look upon our world as one frozen or motionless, upon other subatomic particles as very slow-moving indeed, or even faster than it is. (As far as “time” goes, some particles live for far less than a trillionth of a second.”) I’m quite sure, however, that the meson, or any short-lived particle, searches out its own kind of value fulfillment while here with us. Probable realities, which I haven’t even mentioned, must be deeply involved also.

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And of course there are all sorts of motion, some of them very stable, if still incomprehensible to us. But whereas the meson vanishes from our view after its exceedingly brief existence, the electron has an “infinite” life-span. Think of the unending varieties of value fulfillment it explores in just our world alone! Talk about motion: The average electron orbits its atomic nucleus about a million times each billionth of a second (or nanosecond).

Electromagnetic energy units (or units of consciousness), these nonphysical entities — and many others of a like nature — are emanations of consciousness, or All That Is, and in “size” rank far below the tiniest particles ever observed in atom smasher. Each unit of consciousness contains within itself innately infinitely infinite properties of expansion, development and organization; yet within itself always maintains the kernel of its own individuality. It is aware energy, not personified but awarized.

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The varieties of consciousness — the inner psychological particles, the equivalent, say, of the atom or molecule, or proton, neutron or quark — those nonphysical, ‘charmed,’ ‘strange,’ forms of consciousness that make experience go up or down, and all around and around — are never of course dealt with by science.

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If physical form is made up of such multitudinous, invisible particles, how much more highly organized must be the inner components of consciousness, without whose perceptions matter itself would be meaningless. The alliances of consciousness, then, are far more vast than those of particles in any form.

The Now Beginning

In terms of our equations, energy and consciousness and matter are one. And in those terms (the qualifications are necessary) — consciousness is the agent that directs the transformation of energy into form and if form into energy. All possible visible or invisible particles that we discover or imagine — meaning hypothesized particles — possess consciousness. They are energized consciousness.

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There are certain characteristics inherent in energy itself, quite aside from any that we ascribe to it, since of course to date we do not consider energy conscious.

Energy is above all things infinitely creative, innovative, original. Energy is imaginative. (Any scientists who might be reading this blog may as well stop here.) I am not assigning human traits to energy. Instead, our human traits are the result of energy’s characteristics — a rather important difference. Space as we think of it is, in our terms, filled with invisible particles. They are the unstated portion of physical reality, the un-manifest medium in which our world exists. In that regard, however, atoms and molecules are stated, though we cannot see them with our [ unaided ] eye. The smaller particles that make them up become “smaller and smaller,” finally disappearing from the examination of any kind of physical instrument, and these help bridge the gap between un-manifest and manifest reality.

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For the terms of this discussion of the beginning of our world, I will deal with known qualities for now — the atoms and molecules. In the beginning they imagined the myriad of forms that were physically possible. They imagined the numberless cells that could arise from their own cooperative creation. Energy is boundless. It is exuberant. It knows no limits. In those terms, the atoms dreamed the cells into physical being — and from that new threshold of physical activity cellular consciousness dreamed of the myriad organizations that could emerge from this indescribable venture.

Again, in actuality all of this took place at once, yet the depth of psychological experience contained therein can never be measured, for it involved a kind of value fulfillment with which each consciousness is involved. That characteristic of value fulfillment is perhaps the most important element in the being of All That Is, and it it a part of the heritage of all species.

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Value fulfillment itself is most difficult to describe, for it combines the nature of a loving presence — a presence with the innate knowledge of its own divine complexity — with a creative ability of infinite proportions that seeks to bring to fulfillment even the slightest, most distant portion of its own inverted complexity. Translated into simpler terms, each portion of energy is endowed with an inbuilt reach of creativity that seeks to fulfill its own potentials in all variations — and in such a way that such a development also furthers the creative potentials of each other portion of reality.

In those terms, then, there was in the beginning an almost unimaginable time in which energized consciousness, using its own creative abilities, its own imagination, experimented with triumphant rambunctiousness, trying out one form after another. In those terms we are used to thinking of, nothing was stable. Consciousness as we think of it turned into matter, and then into pure energy and back again.

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Subjectivity still largely ruled. Like an adolescent leaving home for the first time, individualized consciousness was also somewhat homesick, and returned often to the family homestead — but gradually gained confidence and left finally to form a universe.

Now because All That IS contains within itself such omnipotent, fertile, divine creative characteristics, all portions of its subjective experience attained dimensions of actuality impossible to describe. The thoughts, for example, of All That Is were not simply thoughts as we might have, but multidimensional mental events of superlative nature. Those events soon found that a transformation must occur, if they were to journey into objectivity — for no objectivity of itself could contain the entire reality of subjective events that existed within divine subjectivity. Only in that context could their relative perfection be maintained. Yet they had yearned before the beginning for other experiences, and even for fulfillment of a different nature. They sensed a kind of value fulfillment that required of them the utilization of their own creative abilities. They yearned to create as they had been created, and All That Is, in a kind of divine perplexity, nevertheless realized that his had always been its own intent.

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All That IS realized that such a separation would also allow us to bring about a different kind of divine art, in which the creators themselves created, and their creations created, bringing into actuality existences that were possible precisely because there would seem to be a difference between the creator and the creations. All That Is is, therefore, within each smallest portion of consciousness.

Yet each smallest portion of consciousness can uniquely create, bring into being, eccentric versions of All That Is, that in certain terms All That Is, without that separation, could not otherwise create. The loving support, the loving encouragement of the slightest probable consciousness and manifestation — that is the intent of All That Is.

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All That Is knows that even this purpose is a portion of a larger purpose. In terms of time, the realization of that purpose will emerge with another momentous explosion of subjective inspiration into objectivity, or into another form. In deeper terms, however, that purpose is also known now, and to one extent or another the entire universe dreams of it, as once cellular consciousness dreamed of the organs that it might “form.”

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I want to stress that I am speaking here not so much about a kind of spiritual evolution as I am about an expansion. We will for now, however, confine ourselves to discussion of consciousness in the beginning of the world, stressing that the first basis of physical life was largely subjective, and that the state of dreaming not only helped shape the consciousness of our species, but also in those terms served to provide a steady source of information to man and woman about his/her physical environment, and served as an inner web of communication among all species.

 

Assuming that the big-bang origin of the universe was a hot event

Theoretical physicists have charted how the first explosion may have ” evolved” from one with temperature well in excess of 100,00 million degrees Kelvin into a cooler one of “only” a few thousand degrees Kelvin around 500,000 years later, so that atoms could begin to form.

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One less prominent theory The “inflationary model,” which may become much better known. It incorporates many of the features of the big-bang theory, and actually may answer certain questions in a better scientific fashion. One of the big differences between the two is that in the big-bang theory all of matter in the universe was already present, though existing in an extremely dense state which then began to expand; the inflationary model suggests that the universe was created out of nothing, or out of just about nothing — meaning that through unforeseeable rhythms sub-atomic particles spontaneously came into being as matter. A fantastic, inflationary expansion then began. Yet this creation of matter out of nothing, so to speak, violates at least some of the laws of conservation — laws that are indeed among the most basic and chemical tenets of physics.

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I don’t necessarily believe in either the big-bang or inflationary models of the creation of the universe, even though material in my blogs may be evocative of portions of both theories. In physics, we’re asked to believe that this “extremely dense state” which began to expand was in actuality many billions of times smaller than a proton. (Protons are subatomic components of the nuclei of atoms.) Matter is a form of energy. Even so, I have trouble conceptualizing the idea that all matter in our universe, out to the farthest-away galaxy of billions of stars, grew from this unimaginably small and dense, unimaginably hot “original” state or area of being. I can see how such a concept can be postulated mathematically — but could it ever have really happened in ordinary terms?

Imagine a body with a fully operating body consciousness

A body not diseased or defective, but without the overriding ego-directed consciousness that we have. The sleepwalker’s physical abilities surpassed ours. They were as agile as animals, their purpose simply to be. Their main points of consciousness were elsewhere, their primary focuses scarcely aware of the bodies they had created. Yet they learned ‘through experience,’ and began to ‘awaken,’ to become aware of themselves, to discover time, or to create it.

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The sleepwalkers were not asleep to themselves, only from our viewpoint. There were several such races of human beings. To them the real was the dream life, which contained the highest stimuli. This is the other side of our own experience. Such races left the physical earth much as they found it. In what we would call the physical waking state, these individuals slept, yet they behaved with great natural physical grace. They did not saddle the body with negative beliefs of disease or limitation. They did not age to the extent that we do.

The creationists put down other species, as the evolutionist

I’d say that both the creation and evolution models suffer from logical and emotional sloppiness, and that neither one presents a reasonable view of man’s or woman’s origins. Both concepts seem equally implausible when we think of them with any objectivity, and neither can be proven, of course. They ultimately rest upon the faith of the believer.

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We cannot prove scientifically that our world was created by a god who set in into motion, but remained outside of its dominion. Nor can we prove scientifically that the creation of the world was the result of a chance occurrence — so we will not be able to prove what I am going to tell you either. Not in usual terms.

I hope however to present, along with my explanations, certain hints and clues that will try to arouse within our own consciousnesses memories of events with which our own inner psyches were intimately involved as the world was formed — and though these may appear to be past events, they are even now occurring.

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Before the beginning of the universe, we will postulate the existence of an omnipotent, creative source. We will hope to show that this divine subjectivity is as present in the universe. I refer to this original subjectivity as All That Is. I am making an attempt to verbalize concepts that almost defy the edges of the intellect, unless that intellect is thoroughly reinforced by the intuition’s strength. So you will need to use your mind and your own intuitions as you read this blog.

All that is, before the beginning contained within itself the infinite thrust of all possible creations. All That Is possessed creativity of such magnificence that its slightest imaginings, dreams, thoughts, feelings or moods attained a kind of reality, a vividness, an intensity, that almost demanded freedom. Freedom from what? Freedom to do what? Freedom to be what?

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The experience, the subjective universe, the “mind” of All That Is, was so brilliant, so distinct, that All That Is almost became lost, mentally wandering within this ever-flourishing, ever-growing interior landscape. Each thought, feeling, dream, or mood was itself indelibly marked with all of the attributes of this infinite subjectivity. Each glowed and quivered with its own creativity, its own desire to create as it had been created.

Before the beginning there existed an interior universe that had no beginning or ending, for I am using the term “before the beginning” to make matters easier for the reader to assimilate. The same infinite interior universe exists now, for example.

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All That Is contained within itself the knowledge of all existences, with their infinite probabilities, and “as soon as” All That Is imagined those numberless circumstances, they existed in what I will call divine fact.

All that is knew of itself only. It was engrossed with its own subjective experiences, even divinely astonished as its own thoughts and imaginings attained their own vitality, and inherited the creativity of their subjective creator. Those [thoughts and imaginings] began to have a dialogue with their “Maker”

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Thoughts of such magnificent vigor began to think their own thoughts — and their thoughts thought thoughts. As if in divine astonishment and surprise, All That Is began to listen, and began to respond to these “generations” of thoughts and dreams, for thoughts and dreams related to each other also. There was no time, so all of this “was happening” simultaneously. The order of events is being simplified. In the meantime, then in our terms. All That Is spontaneously thought new thoughts and dreamed new dreams, and became involved in new imaginings of interweaving and interrelating thoughts and dreams that “already” existed.

So beside this spontaneous creation, this simultaneous “stream” of divine rousing. All That Is began to watch the interactions that occurred among his own subjective progeny. He listened, began to respond and to answer a thought or a dream. He began to purposefully bring about those mental conditions that were requested by these generations of mental progeny. If he had been lonely before, he was no longer.

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Our language cause some difficulty here, so please accept the pronoun “he” as innocuously as possible. “It” sounds too neutral for my purpose, and I want to reserve the pronoun “she” for later differentiations. In basic terms, of course, All That Is is quite beyond any designations having to do with anyone species or sex. All That Is, then, began to feel a growing sense of pressure as it realized that its own ever-multiplying thoughts and dreams themselves yearned to enjoy those greater gifts of creativity with which they were innately endowed.

It is very difficult to try to assign anything like human motivation to All That Is. I can only say that it is possessed by “the need” to lovingly create from its own being; to lovingly transform its own reality in such a way that each most slight probable consciousness can come to be; and with the need to see that any and all possible orchestrations of consciousness have the chance to emerge, to perceive and to love.

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We will later in future blogs discuss fuller connotations of the word “love” as it is meant here, but this blog is a kind of outline of other material to come.

All That Is, then, became aware of a kind of creative tumult as each of its superlative thoughts and dreams, moods and feelings, strained at the very edges of their beings, looking for some then-unknown, undiscovered, as of then unthought-of release. I am saying that this mental progeny included all of the consciousnesses that have ever appeared or will appear upon our earth — all tenderly couched: the first human being, the first insect — each with an inner knowledge of the possibilities of its development. All That Is, loving its own progeny, sought within itself the answer to this divine dilemma.

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When that answer came, it involved previously unimaginable leaps of divine inspiration, and it occurred thusly: All that Is searched through the truly infinite assortment of its incredible progeny to see what conditions were needed for this even more magnificent dream, this dream of a freedom of objectivity. What door could open to let physical reality emerge from such an inner realm? When All That Is, in our terms, put all of those conditions together it saw, of course, in a flash, the mental creation of those objective worlds that would be needed — and as it imagined those worlds, in our terms, they were physically created.

All That Is did not separate itself from those worlds, however, for they were created from its thoughts, and each one has divine content. The worlds are all created by that divine content, so that while they are on the one hand exterior, they are on the other also made of divine stuff, and each hypothetical point in our universe is in direct contact with All That Is in the most basic terms. The knowledge of the whole is within all of its parts — and yet All That Is is more than its parts.

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Divine subjectivity is indeed infinite. It can never be entirely objectified. When the worlds, ours and others, were thus created, there was indeed an explosion of unimaginable proportions, as the divine spark of inspiration exploded into objectivity.

The first “object” was an almost unendurable mass, though it has no weight, and it exploded, instantaneously beginning processes that formed the universe — but no time was involved. the process that we might imagine took up eons occurred in the twinkling of an eye, and the initial objective materialization of the massive thought of All That Is burst into reality. In our terms this was a physical explosion — but in the terms of the consciousnesses involved in that breakthrough, this was experienced as a triumphant “first” inspirational frenzy, a breakthrough into another kind of being.

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The earth then appeared as consciousness transformed itself into the many facets of nature. The atoms and molecules were alive, aware — they were no longer simply a part of a divine syntax, but they spoke themselves through the very nature of their being. They became the living, aware vowels and syllables through which consciousness could form matter.

But in our terms this was still largely a dream world, though it was fully fashioned. It had, generally speaking, all of the species that we now know. These all correlated with the multitudinous kinds of consciousnesses that had clamored for release, and those consciousnesses were spontaneously endowed by All That Is with those forms that fir their requirements. We had the birth of individualized consciousness as we think of it into physical context. Those consciousnesses were individualized before the beginning, but not manifest. But individualized consciousness was not quite all that bold. It did not attach itself completely to its earthly forms at the start, but rested often within its “ancient” divine heritage. In our terms, its is as if the earth and all of its creatures were partially dreaming, and not as focused within physical reality as they are now.

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For one thing, while individualized consciousness was within the massive subjectivity of All That IS, it enjoyed, beside its own uniqueness, a feeling of supporting unity, a comforting knowledge that it was its source. So in the beginning of our world, consciousness fluctuated greatly, focusing gently at the start, but not quite as willing to be as fully independent as its first intent might seem.

We had the sleepwalkers, early members of our species, whose main concentration was still veiled in that earlier subjectivity, and they were our true ancestors, in those terms.

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For one thing, early man and woman needed to rely upon his or her inner knowledge.

The universe began tomorrow

The universe will begin yesterday. The universe began tomorrow. Both of these statements are quite meaningless. The tenses are wrong, and perhaps our time sense is completely outraged. Yet the statement: “The universe began in some distant past, ” is, in basic terms, just as meaningless.

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In fact, the first two statements, while making no logical sense, do indeed hint of phenomena that show time itself to be no more than a creative construct. Time and space are in a fashion part of the furniture of our universe.

The very experience of passing moments belongs to our psychological rooms in the same way that clocks are attached to our walls. Whenever science or religion seeks the origin of the universe, they search for it in the past. The universe is being created now. Creation occurs in each moment, in our terms. The illusion of time is being created now. It is therefore somewhat futile to look for the origins of the universe by using a time scheme that is in itself, at the very least, highly relative.

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Our now, or present moment, is a psychological platform. It seems that the universe began with an initial burst of energy of some kind. Evolutionists cannot account for its cause. Many religious people believe that a god exists in a larger dimension of reality, and that he or she created the universe while being himself or herself outside of it. He or she set it into motion. Many individuals, following either persuasion, believe that regardless of its source, the universe must run out of energy. Established science is quite certain that no energy can now be created or destroyed, but only transformed (as stated in the first laws of thermodynamics). Science sees energy and matter as being basically the same thing, appearing differently under varying circumstances.

In certain terms, science and religion are both dealing with the idea of an objectively created universe. Either God “made it,” or physical matter, in some unexplained manner, was formed after an initial explosion of energy, and consciousness emerged from that initially dead matter in a way yet to be explained.

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Instead, consciousness formed matter. Each atom and molecule has its own consciousness. Consciousness and matter and energy are one, but consciousness initiates the transformation of energy into matter. In those terms, the “beginning” of our universe was a triumph in the expansion of consciousness, as it learned to translate itself into physical form. The universe emerged into actuality in the same way, but to a different degree, that any idea emerges from what we think of as subjectivity into physical expression.

The consciousness of each reader of this blog existed before the universe was formed: — but that consciousness was un-manifest. Our closest approximation — and its is an approximation only — of the state of being that existed before the universe was formed is the dream state. In that state before the beginning, our consciousness existed free of space and time, aware of immense probabilities. This is extremely difficult to verbalize, yet it is very important that such an attempt be made. Our consciousness is a part of an infinitely original creative process.

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I will purposely avoid the word “God” because of the connotations placed upon it by conventional religion. I will make an attempt to explain the characteristics of this divine process throughout this blog. I call the process “All That Is.” All That Is is so much a part of its creations,” for each creation also carries indelibly within it the characteristics of its source.

If we have thought that the universe followed a mechanistic model, then we would have to say that each portion of this “cosmic machine” created itself, knowing its position in the entire “future construction.” We would have to say further that each portion came gladly out of its own source individually, neatly tailored to its position, while at the same time that individual source was also as intimately the source of each other individual portion.

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I am not saying that the universe is the result of some “psychological machine,” either, but that each portion of consciousness is a part of All That Is, and that the universe falls together in a spontaneous, divine order — and that each portion of consciousness carries within it indelibly the knowledge of the whole.

The birth of the world represented a divine psychological awakening. Each consciousness that take a part in the physical universe dreamed of such a physical existence, in our terms before the earth was formed. In greater terms than ours, it is quite true to say that the universe is not formed yet, or that the universe has vanished. In still vaster terms, however, the fact is that in one state or another of the universe has always existed.

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Our closest approximation of the purpose of the universe can be found in those loving emotions that we have toward the development of our children, in our intent to have them develop their fullest capacities.

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Our finest aspirations can give us some dim clue as to the great creative thrust that is behind our own smallest act, for our own smallest act is possible only because our body has already been provided for in the physical world. Our life is given. In each moment it is renewed. So smoothly and effortlessly do we ride that thrust of life’s energy that we are sometimes scarcely aware of it. We are not equipped with a certain amount of energy that then wears out and dies. Instead we are, again, newly created in each moment.

Be a practicing idealist if you are to remain a true idealist for long

We must take small practical steps, often when we would prefer to take giant ones — but we must move in the direction of our ideals through action. Otherwise we will feel disillusioned, or powerless, or sure, that only drastic, highly unideal methods will ever bring about the achievement of a given state or situation.

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Life at all levels of activity is propelled to seek ideals, whether of a biological or mental nature. That pursuit automatically gives life its zest and natural sense of excitement and drama. Developing our own abilities, whatever they may be, exploring and expanding, our experience of selfhood, gives life a sense of purpose, meaning, and creative excitement — and also adds to the understanding and development of the society and the species.

It is not enough to meditate, or to imagine in our mind some desired goal being accomplished, if we are afraid to act upon the very impulses to which our meditations and imaginings give rise. When we do not take any steps toward an ideal position then our life does lack excitement. We become depressed. We might become an idealist in reverse, so that we find a certain excitement in contemplating the occurrence of natural disasters, such as earthquakes.

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We may begin to concentrate our attention on such activities. We may contemplate the end of the world instead, but in either case we are propelled by a sense of personal frustration, and perhaps by some degree of vengeance, seeing in our mind the destruction of a world that fell so far beneath our idealized expectations.

None of the unfortunate situations discussed in my blog, have any power over us, if we understand that events do not exist by themselves. All events and situations exist first within the mind. At the deepest levels of communication no news is secret, whether or not we receive it by way of our technological gadgets.

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Our thoughts and beliefs and desires form the events that we view on television. If we want to change our world, we must first change our thoughts, expectations, and beliefs. If every reader of this blog changed his or her attitudes, even though not one law was rewritten, tomorrow the world would have changed for the better. The new laws would follow.

Any new law always follows the change in belief. It is not the other way around.

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There is no civilization, no system of science, art, or philosophy, that did not originate in the mind. When we give lip service to ideas with which we do not agree, we are betraying our own ideals, harming oneself to some extent, and society as well, insofar as we are denying oneself and society that benefit of our own understanding. Each person is an idealist. I simply want to help us practice our idealism in the acts of our daily life.

Each person alive helps paint the living picture of civilization as it exists at any given time, in our terms. “Be your own best artist”. Our thoughts, feelings and expectations are like the living brush strokes with which we paint our corner of life’s landscape. If we do our best in our own life, then we are indeed helping to improve the quality of all life. Our thoughts are as real as snowflakes or raindrops or clouds. They mix and merge with the thoughts of others, to form man’s and woman’s livingscape, providing the vast mental elements from which physical events will be formed.

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As we learn to allow our impulses some freedom, we will discover their connection with our own idealized version of what life should be. We will begin to discover that those spontaneous urges are as basically good and life-giving as the physical elements of the earth that provide the impetus for all biological life.

Beyond that, however, those impulses, connect us with the original impulses from which all life emerges.

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We will discover the natural, cooperative of our impulses, and we will no longer believe that they exist as contradictory or disruptive influences. Our impulses are part of the great multi-action of being. At deeper levels, the impulse portion of the personality is aware of all actions upon the earth’s surface. We are involved in a cooperative venture, in which our slightest impulse has a greater meaning, and is intimately connected with all other actions. We have the power to change our life and the world for the better, but the methods that are worthy of them. Science and religion have each contributed much to man’s and woman’s development. They must also reevaluate their ideals and methods, however.

In larger terms, there are really only scientific and religious men and women, however, and fields of science and religion would be meaningless without those individuals who believe in their positions. As those men and women enlarge their definitions of reckless in pursuit of the ideal — reckless enough to insist that each step we take along the way is worthy of that ideal.

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We will understand, if we are a practicing idealist, that we cannot kill in the name of peace, for if we do so our methods will automatically undermine our ideal. The sacredness of life and spirit are one and the same. We cannot condemn the body without ultimately condemning the soul. We cannot condemn the soul without ultimately condemning the body.

I would like each of my Blog readers to be practicing idealist, and if you are then you will automatically be tolerant of the beliefs of others. You will not be unkind in the pursuit of your own ideals. You will look upon the world with a sane compassion, with some humor, and you will look for man’s and woman’s basic good intent. You will find it. It has always been there. You will discover your own basic good intent, and see that it has always been behind all of your actions — even in those least fitted to the pursuit of your private ideals.

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The end does not justify the means. If we learn that lesson, then our good intent will allow us to act effectively and creatively in our private experience, and in our relationships with others. Our changed beliefs will affect the mental atmosphere of our nation and the world.

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We must encounter the selves that we are now. Acknowledge our impulses. Explore their meanings. Rely upon ourselves. We will find far greater power, achievement, and virtue than we suppose.

The tree of life, of reptiles turning into birds….

If science wants to talk about the tree of life, then we have certainly got the right to see all — or at least most — of the leaves on the tree, not just those at the tips of the branches. Meaning of course, that many of those invisible leaves would represent the missing, physical, intermediate forms demanded by evolutionary theory.

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Some of us keep searching for some remote spiritual inner self that we can trust and look to for help and support, but all the while we distrust the familiar self with which we have such intimate contact. We set up divisions between portions of the self that are unnecessary.

There are many schools for spiritual advancement that teach us to “get rid of the clutter of our impulses and desires,” to show aside the self that we are in search of a greater idealized version. First of, the self that we are is ever-changing and never static. There is an inner self in the terms of those definitions, but that inner self, which is the source of our present being, speaks through our impulses. They provide in-built spiritual and biological impetuses toward our most ideal development. We must trust the self that we are , now.

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If we would know oneself in deepest terms, we must start with our own feelings, emotions, desires, intent and impulses. Spiritual knowledge and psychic wisdom are the natural result of a sense of self-unity.

Impulses are inherently good, both spiritually and biologically. They emerge from Framed-mind-2, from the inner self, and they are based on the great inner web-work of communication that exists among all species on our planet. Impulses also provide the natural impetus toward those patterns of behavior that serve us best, so that while certain impulses may bunch up toward physical activity, say, others, seemingly contradictory, will lead toward quiet contemplation, so that overall certain balances are maintained.

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Some people are only aware of — or largely aware of — impulses toward anger, because they have inhibited those natural impulses toward love that would otherwise temper what seemed to be aggressive desires. When we begin trusting ourselves, we start by taking it for granted that to some extent at least we have not trusted oneself or our impulses in the past: We have thought that impulses were dangerous, disruptive, or even evil. So as we begin to learn self-trust, we acknowledge our impulses. We try them on for size. We see where they lead us by allowing them some freedom. We do not follow urges through that would hurt others physically, or that seem in direct contradiction to our present beliefs — but we do acknowledge them. We do try to discover their source. Behind them we will almost always find an inhibited impulse — or many of them — that motivated us to move in some ideal direction, to seek a love or understanding so idealized in our mind that it seemed impossible to achieve. We are left with the impulse to strike out.

If we examine such troublesome stimuli, we will always find that they originally rose after a long process, a process in which we were afraid to take small positive steps toward some ideal. Our own impulses naturally lead us to seek creative fulfillment, the expansion of our consciousness, psychic excursions, and the conscious knowledge and manipulation of our dreams.

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No methods will work if we are afraid of our own impulses, or of the nature of our own being. Most of us understand that All That Is is within us, that God is within creation, within physical matter, and that “He” or “She” does not simply operate as some cosmic director on the outside of reality. We must understand that the spiritual self also exists within the physical self in the same fashion. The inner self is not remote, either — not divorced from our most intimate desires and affairs, but instead communicates through our own smallest gesture, through our smallest ideal.

This sense of division within the self forces us to think that there is a remote, spiritual, wise, intuitive inner self, and a bewildered, put-upon, spiritually ignorant, inferior physical self, which happens to be the one we identify with. Many of us believe, moreover, that the physical self’s very nature is evil, that its impulses, left alone, will run in direct opposition to the good of the physical world and society, and fly in the face of the deeper spiritual truths of inner reality. The inner self then becomes so idealized and so remote that by contrast the physical self seems only the more ignorant and flawed. In the face of such beliefs the ideal of psychic development, or astral travel, or spiritual knowledge, or even of sane living, seems so remote as to be impossible. We must, therefore, begin to celebrate our own beings, to look to our own impulses as being the natural connectors between the physical and the nonphysical self. Children trusting their impulses learn to walk, and trusting our impulses, we can find ourselves again.

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Consciousness predates physical forms. Consciousness predates the physical universe. Consciousness predates all of its manifestations.

The impulse to be, in any terms that we understand, is without beginning or end. What we have in our physical species are the manifestations of inner species of being, or creative groupings originated by consciousness as material patterns into which consciousness then flows. In those terms, the world came into being and the species appeared in a completely different framework of activity than is imagined, and one that cannot be scientifically established — particularly within those boundaries with which science has protected itself.

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The patterns for the earth and for its creatures were as real before their physical appearances, and far more real than, say, the plan for a painting that we might have in our mind. The universe always was innately objective in our terms, with its planets and creatures. The patterns for all of the species always existed without any before or after arrangement.

I am not pleased with those analogies, but sometimes they are all I can use to express issues so outside of normal channels of knowledge. It is as if, then, the earth, with all of its species, existed in complete form as a fully dimensioned cosmic underpainting, which gradually came alive all at once. Birds did not come from reptiles. They were always birds. They expressed a certain kind of consciousness that sought a certain kind of form. Physically the species appeared — all species appeared — in the same way that we might imagine all of the elements of a highly complicated dream suddenly coming alive with physical properties. Mental images — in those terms, now — existed that “in a flash of cosmic inspiration” were suddenly endowed with full physical manifestation.

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To that extent, the Bible’s interpretation is correct. Life was given, was free to develop according to its characteristic conditions. The planet was prepared, and endowed with life. Consciousness built the forms, so life existed within consciousness for all eternity. There was no point in which chemicals or atoms suddenly acquired life, for they always possessed consciousness, which is life’s requirement.

In the terms that we can understand, all species that we are aware of appeared more or less at once, because the mental patterns had peaked. Their vitality was strong enough to form differentiation and cooperation within the framework of matter.

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I understand that it appears that species have vanished, but again we must remember probabilities, and that those species simply “developed” along the patterns of probable earths. We are not just dealing with a one-line development of matter, but of an unimaginable creativity, in which all versions of our physical world exist, each one quite convinced of its physical nature. There are ramifications quite unspeakable, although in certain states of trance, or with the aid of educated dreaming, we might be able to glimpse the inner complications, the web-works of communications that connect our official earth with other probable ones. We choose our time and focus in physical reality again and again, and the mind holds an inner comprehension of many seemingly mysterious developments involving the species.

Even the cells are free enough of time and space to hold an intimate framework of being within the present, while being surrounded by this greater knowledge of what we think of a the earth’s past. In greater terms, the earth and all of its species are created in each moment. We wonder what gave life to the first egg or seed, or whatever, and think that an answer to that question would answer most others; for life, we say, was simply passed on from that point.

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But what give life to the egg or the seed now, keeping it going, provides that energy? Imagining some great big-bang theory (to explain the creation of the universe) gives us an immense explosion of energy, that somehow turns into life but must wear out somewhere along the line — and if that were the case, life would be getting weaker all the time, but it is not. The child is as new and fresh today as a child was 5,000 years ago, and each spring is as new.

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What gives life to chemicals now? That is the most proper question. All energy is not only awarized but the source of all organizations of consciousness, and all physical forms. These represent frameworks of consciousness. There was a day when the dreaming world, in our terms, suddenly awakened to full reality as far as physical materialization is concerned. The planet was visited by desire. There were ghost excursions there — mental buildings, dream civilizations which then became actualized.

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There is much left unsaid.

The blueprints for “ideal” development exist within the pool of genetic knowledge

The ideal blueprints provide the species with multitudinous avenues for fulfillment. Those blueprints exist mentally as ideals. They express themselves through the impetus and creativity of the species’ individual members.

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Our natural athletes, for example, show through their physical expertise certain ideal body conditions. They may personify great agility or strength or power: individual attributes, physical ideals which are held up to others for their appreciation, and which signify, to whatever extent, abilities inherent in the species itself.

I believe that man and woman runs the mile much quicker now than he or she did, say, thirty years ago. Has the body’s effective speed suddenly quickened? Hardly. Instead, mental beliefs about the body’s performance have changed, and increased physical speed resulted. The body can indeed run faster than the current record (of 3:39). I merely want to show effect of beliefs upon physical performance. All people do not want to be expert runners, however. Their creativity and their ideals may lie in quite different fields of endeavor, but individual performance always adds to the knowledge of the species. Good, better, best. Is it bad to be a poor runner? Of course not, unless running is your own particular avocation. And if it is , you improve with practice.

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Now our ideals, whatever they may be, initially emerge from our inner experience, and this applies to the species as a whole. Our ideas of society and cooperation arise from both a biological and spiritual knowledge given us at birth. Man and woman recognized the importance of groups after observing the animals’ cooperation. Our civilizations are our splendid, creative, exterior renditions of the inner social groupings of the cells of the body, and the cooperative processes of nature that give us physical life. This does not mean that the intellect is any less, but that it uses its abilities to help us form physical civilizations that are the reflections of mental, spiritual, and biological inner civilizations. We learn from nature always, and we are a part of it always.

Our searches toward understanding excellent performance in any area — our idealisms — are all spiritually and biologically ingrained. If many of the conditions we have mentioned are less than ideal in our society, then we can as an individual begin to change those situations. We do this by accepting the rightness of our own personhood. We do this by discarding ideas of unworthiness and powerlessness, no matter what their sources. We do this by beginning to observe our own impulses, by trusting our own direction. We start wherever we are, today.

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We do not dwell upon the unfortunate conditions in our environment, but do take steps in our own life to express our ideals in whatever way is given. Those ways are multitudinous.

Generally speaking, for example, If you are seriously worried about a physical condition, go to a doctor, because your own beliefs may over frighten you otherwise. Begin with innocuous but annoying physical conditions, however, and try to work those out for yourself. Try to discover why you are bothered. When you have a headache or a simple stomach upset, or if you have a chronic, annoying but not serious condition, such as trouble with you sinuses, of if you have hay fever — in those situations, remind yourself that your body does indeed have the capacities to heal itself.

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Do these exercises to discover what conditions of a mental nature, or psychological origin, are causing distress. instead of taking an aspirin for a headache, sit down, breathe quietly, and remind yourself that you are an integral part of the universe. Allow yourself to feel a sense of belonging with nature. Such an exercise can often relieve a headache in no time. But each such experience will allow us to build up a sense of trust in our own body’s processes.

Examine the literature that you read, the television programs that you watch, and tell yourself to ignore those indications given of the body’s weaknesses. Tell yourself to ignore literature or programs that speak authoritatively about the species’ “killer instincts.” Make an effort to free your intellect of such hampering beliefs. Take a chance on your own abilities. If we learn to trust our basic integrity as a person, then we will be able to assess our abilities clearly, neither exaggerating them or under assessing them.

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We will not feel the need, say, to “justify our existence” by exaggerating a particular gift, setting up the performance of one particular feat or art as a rigid ideal, when in fact we may be pleasantly gifted but not greatly enough endowed with a certain ability to give us the outstanding praise we think we might deserve.

On the other hand, there are many highly gifted people who continually put down their abilities, and are afraid to take one small step toward their expression. If we accept the rightness of our life in the universe, then our ideals will be those in keeping with our nature. They will be fairly easily given expression, so that they add to our own fulfillment and to the development of the society as well.

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Our impulses are our closest communication with our inner self, because in the waking state they are the spontaneous urgings toward action, rising from that deep inner knowledge of oneself that we have in dreams. We were born because we had the impulse to be. The universe exists because it had the impulse to be. There was no exterior cosmic Pied Piper, singing magical notes or playing a magical tune, urging the universe into being. The urge to be came from within, and that urge is repeated to some extent in each impulse, each urge toward action on the part of man and woman or molecule. If we do not trust the nature of our impulses, then we do not trust the nature of our life, the nature of the universe, or the nature of our own being.

Any animal knows better than to distrust the nature of its own life, and so does any infant. Nature exists by virtue of faith. The squirrels gather nuts in the faith that they will have provisions, in the faith that the next season will come, and that spring will follow winter. Our impulses are immersed in the quality called faith, for they urge us into action in the faith that the moment for action exists. Our beliefs must interact with our impulses, however, and often they can erode that great natural beneficial spontaneity that impulses can provide.

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When I speak of impulses, many of you will automatically think of impulses that appear contradictory or dangerous or “evil” — and that is because we are so convinced of the basic unworthiness of our being. We have every right to question our impulses, to choose among them, to assess them, but we must be aware of them, acknowledge their existence, for they will lead us to our own true nature. this may involve a lengthy journey for some of us, with our belief systems for many of our impulses now are the result of the pressure caused by perfectly normal unacknowledged ones in the past. But our impulses reflect the basic impulse of our life. Even if they appear contradictory at any given time, overall they will be seen to form constructive patterns toward action that point more clearly towards our own clear path for fulfillment and development.

Natural attributes show themselves quite clearly in early childhood, for example, when we are allowed greater freedom to do what we want to do. As children, some people love to work with words, some with images, some with objects. Some show great ability in dealing with their contemporaries, while others naturally lean toward solitude and private meditations. Look back toward the impulsive behavior of your childhood, toward those activities that mostly pleased you.

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If you painted pictures, this does not mean that you necessarily should be an artist. Only we the strength of those impulses — but if they are intense and consistent, then pursue them. If you end up simply painting as a hobby, that will still enrich your life and understanding. If your impulses lead you toward relationships with others, then do not let fears of unworthiness stand in your way. It is very important that we express our idealism actively, to whatever extent we can, for this increases our sense of worth and power.

Such action serves as a safeguard so that we do not overemphasize the gaps that may exist in oneself or in society, between the reality and the ideal condition. Many people want to change the world for the better, but that ideal seems so awe-inspiring that they think they can male no headway unless they perform some great acts of daring or heroism, or envision themselves in some political or religious place of power, or promote an uprising or rebellion. The ideal seems so remote and unreachable that, again, sometimes any means, however, reprehensible, eventually can seem justified. To change the world for the better, we must begin by changing our own life. There is no other way.

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We begin by accepting our own worth as a part of the universe, and by granting every other being that same recognition. We begin by honoring life in all of its forms. We begin by changing our thoughts toward life in all of its forms. We begin by changing our thoughts toward our contemporaries, our country, our family, our working companions. If the ideal of loving our neighbor like oneself seems remote, we will at least absolutely refrain from killing our neighbor — and our neighbor is any person on the face of the planet.

We cannot love our neighbor, in fact, until we love oneself, and if we believe that it is wrong to love oneself, then we are indeed unable to love anyone else.

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For a start we will acknowledge our existence in the framework of nature, and to do that we must recognize the vast cooperative processes that connect each species with each other one. If we truly use our prerogatives as an individual in our country, then we can exert far more power in normal daily living than we do now. Every time we affirm the rightness of our own existence, we help others. Our mental states are part of the planet’s psychic’s atmosphere.

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A note: Our exterior civilizations do indeed mirror and reflect the great cellular civilizations, so that we try to exteriorize that kind of order and creativity.

Many of our technological advances — all of them, for that matter — are rather interpretations of the inner mechanisms of nature: sonar, radar, and so forth, as we attempt to physically or objectively reproduce the inner realities of nature. It is sometimes almost impossible to verbally describe civilizations of scent, civilizations built upon temperature variations, alphabets of color, pressure gradations — all of these highly intimate and organized, but quite outside of verbal representation.

In our lives, anything we want is possible within the contours of our natures, if only we understand that this is so.

 

Physically death gives life

All biological organisms know that physical life depends upon a constant transformation of consciousness and form. This biological knowledge is intimately acknowledged at microscopic levels. Even our cells know that their deaths are necessary for the continuation of our physical form.

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The entire orientation is strange or alien only to our conscious belief systems. in one way or another, most people are aware of a desire for death before they die — a desire they usually do not consciously acknowledge. To a large measure, the sensations of pain are also the results of our beliefs, so that even diseases that are indeed accompanied, now, by great pain, need not be. Obviously, I am saying that “deadly” viruses do not “think of themselves” as killers, and more than a cat does when it devours a mouse. The mouse may die, and a cell might die as a result of the virus, but the connotations applied to such events are also the result of beliefs. In the greater sphere of spiritual and biological activity, the viruses are protecting life at their level, and in the capacity given them.

In one way or another, they are always invited in response to that greater rhythm of existence in which physical life is dependent upon constant transformation of consciousness and form.

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The phase of death is, then, a part of life’s cycle. I have mentioned evolutionary experiments, as we think of evolution. There is a disease that I have read about recently, where the skin turns leathery after intense itching — a fascinating development in which the human body tries to form a leathery-like skin that would, if the experiment continued, be flexible enough for, say, seat pose and normal locomotion, yet tough enough to protect itself in jungle environments from the bites of many “still more dangerous” insects and snakes. Many such experiments appear in certain stages as diseases, since the conditions are obviously not normal physical ones. To some extent, cancer also represents a kind of evolutionary experiment. But all such instances escape us because we think of so-called evolution as finished.

Some varieties of our own species were considered by the animals as diseased animal species, so I want to broaden our concepts there. In the entire natural scheme, and at all levels — even social or economic ones — disease always has its own creative basis. Abnormalities of any kind in birth always represent probable versions itself — and they are kept in the gene pool to provide a never-ending bank of alternates.

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There are all kinds of interrelationships. So-called Mongoloid children, for example, are reminders of man’s and woman’s purely emotional heritage, as separate from his or her intellectual achievements. They often appear more numerously in industrialized civilizations for that reason

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The disease I referred to is Onchocerciasis, which is caused by a filarial parasite spread by the bite of the blackfly. Beside producing the gruesome leathery skin, Onchocerciasis can cause blindness — hence its common name, river blindness. This most serious affliction appears to be centered in West Africa, and infects many millions of people there. Four centuries ago, it was carried to the Western Hemisphere by slaves, and is now found in certain areas of Mexico, south to Brazil.

Onchocerciasis doesn’t kill, and the percentage of victims who lose their sight varies according to location. Perhaps in this biological experiment, the blindness represents an evolutionary dead end, in those terms.

Very few people really act from an evil intent

Any unfortunate situations in the fields of medicine, science, or religion result not from any determined effort to sabotage the “idea,”” but instead happen because men and women often believe that any means is justified in the pursuit of the ideal.

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When science seems to betray us, in our society, it does so because its methods are unworthy of its intent — so unworthy and so out of line with science’s prime purpose that the methods themselves almost amount to an insidious anti-scientific attitude that goes all unrecognized. The same applies to medicine, of course, when in its worthy purpose to save life, its methods often lead to quite unworthy experimentation, so that life is destroyed for the sake of saving, say, a greater number of lives. On the surface level, such methods appear sometimes regrettable but necessary, but the deeper implications far outdo any temporary benefits, for through such methods men and women lose sight of life’s sacredness, and begin to treat it contemptuously.

We will often condone quite reprehensible acts if we think they were committed for the sake of a greater good. We have a tendency to look for outright evil, to think in terms of “the powers of good and evil,” and I am quite sure that many are convinced of evil’s force. Evil does not exist in those terms, and that is why so many seemingly idealistic people can be partners in quite reprehensible actions, while telling themselves that such acts are justified, since they are methods toward a good end.

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That is why fanatics feel justified in their actions. When we indulge in such black-and-white thinking, we treat our ideals shabbily. Each act that is not keeping with that ideal begins to unravel the ideal at its very core. If we feel unworthy, or powerless to act, and if we are idealistic, we may begin to feel that the ideal exists so far in the future that it is necessary to take steps we might not otherwise take to achieve it. And when this happens, the ideal is always eroded. If we want to be a true practicing idealist, then each step that we take along the way must be worthy of our goal.

In our country, the free enterprise system is immersed in strange origins. It is based upon the democratic belief in each individual’s right to pursue a worthy and equitable life. But that also became bound up, with Darwinian ideas of the survival of the fittest, and with the belief, then, that each individual must seek his or her own good at the expense of others, and by the quite erroneous conception that all of the members of a given species are in competition with each other, and that each species is in further competition with each other species.

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The “laws” of supply and demand are misconceptions based upon a quite uncomplimentary belief in man’s and woman’s basic greedy nature. In the past we treated the land in our country as if our species being the “fittest,” had the right to survive at the expense of all other species, and at the expense of the land itself. The ideal of the country was and is an excellent one: the right of each individual to pursue an equitable, worthy existence, with dignity. The means, however, have helped erode that ideal, and the public interpretation of Darwin’s principles was, quite unfortunately, transferred to the economic area, and to the image of man and woman as a political animal.

Religion and science alike denied other species any real consciousness. When man and woman spoke of the sacredness of life — in his or her more expansive moods — he or she she referred to human life alone. We are not in competition with other species, nor are we in any natural competition with ourselves. Nor in the natural world in any way the result of competitiveness among species. If that were the case we would have no world at all.

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Individually, we exist physically because of the unsurpassed cooperation that exists just biologically between our species and all others, and on deeper levels because of the cellular affiliations that exist among the cells of all species. Value fulfillment is a psychological and physical propensity that exists in each unit of consciousness, propelling it toward its own greatest fulfillment in such a way that its individual fulfillment also adds to best possible development on the part of each other such unit of consciousness. This propensity operates below and within the framework of matter. It operates above as well, but I am here concerned with the cooperative nature with which value fulfillment endows all units of consciousness within our physical world.

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While we believed in competition, then competition became not only a reality but an ideal. Children are taught to compete against each other. The child naturally “competes” against herself or himself in an urge to outdo old performance with new. Competition, however, has been promoted as the ideal at all levels of activity. It is as if we must look at others to see how we are doing — and when we are taught not to trust our own abilities, then of course we need the opinions of others overmuch. I am not speaking of any playful competition, obviously, but of a determined, rigorous, desperate, sometimes almost deadly competition, in which a person’s value is determined according to the number of individuals he or she has shunted aside.

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This is carried through in economics, politics, medicine, the sciences, and even the religions. So I would like to reinforce the fact that life is indeed a cooperative venture, and that all the steps taken toward the ideal must of themselves be life-promoting.

People often respond to the seasons in individualistic fashion, of course, using certain elements to spur them on or hold them back. No season is itself only. It exists in relationship to all the people within its boundaries.

Combine the idea of a disease with the idea of creativity

Both disease and creativity are related.

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Compare the analogy of the landscape of physical experience to the painter’s landscape — which may be dark, gloomy, filled with portents of disaster, and yet still be a work of art. In that regard, every person paints his or her own portrait in living color — a portrait that does not simply sit in a tranquil pose at a table, but one that has the full capacity for action. Those of us now living, say, are in the same life class. We look about to see how our contemporaries are getting along with their portraits, and we find multitudinous varieties: tragic self-portraits, heroic self-portraits, comic self-portraits. And all of these portraits are alive and interacting, and as they interact they form the planetary, mass social and political events of our world.

These portraits obviously have a biological reality. In a manner or speaking, now, each person dips into the same supplies of paint, and so forth — which are the elements out of which our likenesses emerge. There must be great creative leeway allowed for such portraits. Each one interacting with each other one helps form the psychological and physical reality of the species, so we are somehow involved in the formation of a multitudinous number of portraits. I simply want you to keep that analogy in the background.

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These portraits, however, are the result of creativity so inborn and miraculous that they are created automatically — an automatic art. At certain levels the species is always creatively embarked upon alternative versions of itself. The overall patterns will remain. Biological integrity is everywhere sustained. What we think of as diseases, however, are quite creative elements working at different levels, and at many levels at once.

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Many viruses are vital to physical existence, and in our terms there are gradations of activity, so that only under certain conditions do viruses turn into, say, what we think of as deadly ones. The healthiest body contains within it many so-called deadly viruses in what we may call an inactive form — inactive from our viewpoint, in that they are not causing disease. They are, however, helping to maintain the body’s overall balance. In a way in each body, the species settles upon a known status quo, and yet experiments creatively at many levels with cellular alterations, chromosomal variations, so that of course each body is unique. There are kinds of gradations, say, in the lines and kinds of disease. Certain diseases can actually strengthen the body from a prior weaker state, by calling upon the body’s full defenses. Under certain conditions, some so-called disease states could insure the species’ survival.

In a way, some disease states help to insure the survival of the species — not by weeding out the sickly but by introducing into large numbers of individuals the conditions needed to stabilize other strains within the species that need to be checked, or to “naturally inoculate” the species against a sensed greater danger.

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At the minute levels — microscopic levels — there are always some biological experiments being carried out, in a creative effort to give the species as much leeway as possible for effective action. Our body is changed biologically by our thoughts.

Our culture has its biological effect upon the species. I am not speaking of obvious connections in a derogatory manner, such as pollution and so forth. If we were thinking in old terms of evolution, then I would be saying that our cultures and civilizations actually alter the chromosomal messages. Our thoughts affect our cells, again, and they can change what are thought of as hereditary factors. Our imaginations are intimately connected with our diseases, just as our imaginations are so important in all other areas of our lives. We form our being by imaginatively considering such-and-such a possibility, and our thoughts affect our body in that regard. In a way, illness is a tool used on behalf of life, for people have given it social, economic, psychological, and religious connotations. It becomes another area of activity and of expression.

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At microscopic level there is no rigid self-structure like our own. There is identity. A cell does not fear its own death. Its identity has traveled back and forth from physical to nonphysical reality too often as a matter of course.

It “sings” with the quality of its own life. It cooperates with other cells. It affiliates itself with the body of which it is part, but in way it lends itself to that formation. The dreams of the species are highly important to its survival — not just because dreaming is a biological necessity, but because in dreams the species is immersed in deeper levels of creativity, so that those actions, inventions, ideas that will be needed in the future will appear in their proper times and places. In the old terms of evolution. I am saying that man’s and woman’s evolutionary progress was also dependent upon his or her dreams.

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Now many of the characteristics we consider human — in fact, most of them — appear to one extent or another in all other species. It was the nature of man’s and woman’s dreams, however, that was largely responsible for what we like to think of as the evolution of our species. We learned to dream differently than other creatures.

We dreamed we spoke languages before their physical invention, of course. It was the nature of our dreams, and our dreams’ creativity, that made us what we are, for otherwise we would have developed a mechanical-like language — had we developed one at all — that named designations, locations, and dealt with the most simple, objective reality: “I walked there. He walks there. The sun is hot.” We would not have had any way of conceiving of objects that did not already exist. We would not have had any way of imagining ourselves in novel situations. We would not have any overall picture of the seasons, for dreaming educated the memory and lengthened man’s and woman’s attention span. It reinforced the lessons of daily life, and was highly important in man’s and woman’s progress.

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Using the intellect alone, man and woman did not simply learn through daily experience over the generations, say, that one season followed the other. He or she lived too much in the moment for that. In one season he or she dreamed of the others, however, and in dreams he or she saw himself or herself spreading the seeds of fruits as he or she had seen the wind do in daily life.

His or her dreams reminded him or her that a cold season had come, and would come again. Most of our inventions cane in dreams, and again, it is the nature of our dreams that makes us so different from other species.

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The creativity of the species is also the result of our particular kind of dream specialization. It amounts to — a unique state of existence by itself, in which we combine the elements of physical and nonphysical reality. It is almost a threshold between the two realities, and we learned to hold our physical intent long enough at that threshold so that we have a kind of brief attention span there, and use it to draw from nonphysical reality precisely those creative elements that we need.

Animals, as a rule are less physically-oriented in their dreaming states. They do dream of physical reality, but much more briefly than us. Otherwise, they immerse themselves in dreams in different kinds of dreaming consciousness.

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When ancient man and woman had a series of mass dreams in which he and she learned how to speak. The dreams were like glossolalia — speaking in unintelligible speech sounds — yet the made sense, and man and woman began to speak.

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Also when man and and woman were with other men and women in the physical world, he and she could point to stuff to share descriptions with others, but that he or she learned to speak when he and she tried to describe dreams. It was the only way — speech — by which he or she could share data that couldn’t be seen. He or she could point to a tree and grunt, but there wasn’t anything in a dream he or she could point to. He or she had to have a method of expression to describe invisible things. Inventions could have come about when he or she tried to tell others what he or she saw in his or her dreams, too.

Every species is endowed with emotional feelings

Each species is immersed in an interior system of value fulfillment. Each species, then, is not only concerned with physical survival and the multiplication of its members, but with an intensification and fulfillment of those particular qualities that are characteristic of it.

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As far as this discussion is concerned, there are biological ideals, imprinted within the chromosomes, but there are also in-built ideals much more difficult to define, that exist as, say, mental blueprints for the development of other kinds of interior mental life, as opposed to the physical characteristics of plants or animals with which we are familiar. Our official views effectively close us off from the true evidence we might perceive of the cooperation that exists among the species, for example. Nor an I speaking of an enforced cooperation — the result of “instinct” that somehow arranges the social habits of the animals; for their habits are indeed social and cooperative.

I have read that orthodox science still does not grant man or woman with volition. According to its tenets, any such feeling of conscious choice is instead the reflection of the brain’s attitude at any given time. Yet I am saying that man has free will within the framework of his existence, and that all other species do also within the framework of his or her existence, and that all other species do also within the framework of their existences.

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The chicken cannot read a book. It cannot choose to read. The plant cannot choose to walk down the street. The chicken and the plant can choose to live or die, however — rather important issues in the existence of any entity. They can choose to like or dislike their environment, and to change it according to their individual circumstances. It is fashionable to say that some scientific laws can be proven at microscopic levels, where, for example, small particles can be accelerated far beyond their usual states. But we quite studiously ignore that feeling exists on microscopic levels, that there can be psychological particles, much less come to the conclusion that all particles are psychological particles, with their own impetuses for development and value fulfillment. That is why atoms join together to form matter. They seek the fulfillment of themselves through form. They cooperatively choose the forms that they take.

If the simplest particle is so endowed with impetus, with hidden ideals that seek fulfillment, then what about the human being? We have the propensity to search for meaning, for love, for cooperative ventures. We have the propensity to form dazzling mental and psychological creations, such as our arts and sciences and religions and civilizations. Whatever errors that we have made, or gross distortions, even those exist because of our need to find meaning in our private existences and in life itself.

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Any scientist who believes that life has no meaning has simply provided himself with what he thinks of as an unfailing support against life’s vicissitudes. If he or she says: “life has no meaning, “he or she cannot be disappointed if such is the case, for he or she is ensconced in a self-created cocoon that has meaning, because it provides a cushion against his or her deepest fears.

When a civilization does not support creativity it beings to falter. When it distrust its gifted people, rather than encouraging them, a nation is at least in trouble. Our psychologies, stressing “the norm,” made people frightened of their individual characteristics and abilities, because psychology’s norm did not fit the contours of any one human being. It did not touch the heights of the depths of human experience. People became afraid of their own individuality.

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Gifted children do not fit psychology’s picture. Gifted children do not fit the portrait of children that is sold to parents. The fact is that for many reasons gifted children merely show the latent quickness, mental agility, and curiosity and learning capacity, that is inherent in the species. They are not eccentric versions of humanity at all, but instead provide a hint of mankind’s and womankind’s true capacities.

Our brains are not empty, but well-oiled machines ready to whirl into activity at our births. They are provided with a propensity to learn — and the rudiments of knowledge as we understand it exist within the brain. In those terms, now, the brain thinks before birth. It does not simply react. Each individual has its own unique abilities. Some that involve relationships with others, we do not even have words for. Parents, however, often half-disapprove of their children if they show unusual gifts. They are afraid their children will not get along with others. They are upset because the children do not fit the norm — but no child ever fits “the norm.”

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Many adults, sensing their own abilities in one field or another, deliberately play down those abilities because they are afraid of standing out from “the masses” — or they are afraid they will be attacked by their peers. They have been taught by religion and science alike that any kind of greatness is suspect. Yet each person alive contains an elements of greatness; and more, a desire to fulfill those inner abilities.

I am not speaking of greatness in terms of fame, or in terms of usually understood artistic or intellectual abilities alone, but also of people whose lives have the capacity for great emotional content. I am speaking also of others natural abilities — that of dread communication, the conscious utilization of dreams and creativity in daily life. There are dimensions of human sentiment and psychological experience, that remain latent simply because we focus our attention so closely within the idea of “the norm.” Ay unofficial experience must then remain bizarre, eccentric, outside of our main concerns, and ignored by our sciences.

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Many children, for that matter, who are regarded as retarded by their teachers, are instead highly gifted. The same also applies to disruptive children, who are overactive and out on drugs. Their rebellion is quite natural. Autistic children, in many cases, now, are those who have picked up the idea that the world is so unsafe that it is better not to communicate with it at all, as long as their demands or needs are being met. When the child is fed and clothed and cared for, then it continues its behavior, and the behavior itself does serve its needs.

The child feels that it is not safe to interact with the world, however. No one is going to deprive a child of food, and yet food can be used in such cases, in terms perhaps of treats, if the child must ask for them, or in some way indicate a choice. Autistic children are afraid of making choices. Some of this is often picked up from parents, so that the child expresses their own unacknowledged fears. The autistic child can be highly intelligent, however.

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To some extent, such child symbolizes what happens when an individual believes that he or she is unworthy, that he or she cannot trust impulses, that choices present more problems than advantages. That it is safer to hide abilities than it is to use them. Life is expression.

When a sperm carrying cancer enters a woman’s uterus, and if she has no intentions of getting the disease, her body’s own system would make the cancer completely ineffective.

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I will explain as best I can, though some of what I say will certainly seem contradictory to scientific knowledge.

Though scientists might find “cancer cells,” and though it might seem that cancer is caused by a virus, cancer instead involves a relationship, say, between what we might think of as a host and parasite, in those terms — and to some extent the same applies to any disease, including smallpox, though the diseases themselves may appear to have different causes completely. A host cell, say, is not simply attacked. It invites attack, though I am not pleased at all with the connotations of the word “attack.” I am trying to use words familiar to us to start.

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It is not simply that a cell suddenly “relaxes its defenses” against disease. As easily as I an, I will try to explain. A cell mirrors a psychological state. A cell exists by itself, as its own entity, but also in context with all of the other cells in the body. There are literally uncountable psychological states mixing and interchanging constantly, with the overall psychological stance being one of biological integrity: The organism holds together, maintains its functions, and so forth.

Our body is the physical mirror of our psychological state. It is powered by the energy of the universe. It actually springs into being in each moment. Our mind and our body come from the same source, from universal energy. We are powered with vitality. We must seek meaning in our lives. When we lose the sense of life’s meaning, for whatever reason, this is reflected in our body. It is very difficult to separate all of this from many connotations placed about disease, and I do not want the material to be misread. Cancer, for example, has become the symbol for the body’s vulnerability, in current years — the proof of man’s and woman’s susceptibility to the body. It is a disease that people have when they want to die — when they are ashamed to admit that they want to die, because death seems to fly against sane behavior. If the species struggles to survive, then how can individuals want to die?

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Many people have had cancer and recovered without knowing it. In our belief system, however, it is almost imperative to see a doctor in such circumstances, for many fears are unsubstantiated, and the fear alone, found groundless, gives the person new life symbolically and physically.

In the case of my example, a woman’s cells would already have had to prepare themselves for the guest — granted the guest was cancerous, and was a sperm. There is not an attack. There is an acceptance, and a preparation for certain changes.

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A life crisis is formed. The “parasite,” or virus, plays its part in setting up such a psychologically-desired position. It is an emotionally-charged position, an imminent crisis. I am aware of the tormenting questions involved in such issues, and also of the gap between my explanations and daily experiences of many people. The fact is that when death comes it is wanted; it has been chosen.

The fact is that death in its way is the culmination of life, leading toward a new birth and new experience. The cells know this. So does the heart. People cannot admit that they want to die at certain times. If they could accept the fact of their own wishes, some could even change their minds, many do: The psychological condition changes for the better, and the body cells are no longer amiable to the cancerous condition.

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Women whose husband have had vasectomies have themselves often resolved sexual problems that have bothered them. Fear is reduced in that area. Cervical cancer can involve, distortions of the growth process itself, because of the complicated distortions of belief on the woman’s part. In a way the very pain of cancer — of some cancers — often acts through its intensity as a reflection of the person’s belief that life is painful, tormenting. At the same time, the pain is a reminder of feeling and sensation.

 

Natural Law

When I speak of natural law, I am not referring to the scientists’ laws of nature, such as the law of gravity, for example — which is not a law at all, but a manifestation appearing from the viewpoint of a certain level of consciousness as a result of perceptive apparatus. Our “prejudiced perception” is also built into our instruments in that regard.

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I am speaking of the inner laws of nature, that pervade existence. What we call nature refers of course to our particular experience with reality, but quite different kinds of manifestations are also “natural” outside of that context. The laws of nature that I am in the process of explaining underlie all realities, then, and form a firm basis for multitudinous kinds of “natures.” I will put these in terms of reference, however.

Each being experiences life as if it were at life’s center. This applies to a spider in a closet as well as to any man or woman. This principle applies to each atom as well. Each manifestation of consciousness comes into being feeling secure at life’s center — experiencing life through itself, aware of life through its own nature. It comes into being with an inner impetus toward value fulfillment. It is equipped with a feeling of safety, of security within its own environment with which it is fit to deal. It given the impetus toward growth and action, and filled with the desire to impress its world.

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The term “value fulfillment” is very difficult to explain but it is very important. Obviously it deals with the development of values — not moral values, however, but values for which we really have no adequate words. Quite simply, these values have to do with increasing the quality of whatever life the being feels at its center. The quality of that life is not simply to be handed down or experienced, for example, but is to be creatively added to, multiplied, in a way that has nothing to do with quantity.

In those terms, animals have values, and if the quality of life of their lives disintegrates beyond a certain point, the species dwindles. We are not speaking of survival of the fittest, but the survival of life with meaning. Life is meaning for animals. The two are indistinguishable.

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We say little, for example, if we note that spiders make webs instinctively because spiders must eat insects, and that the best web-maker will be the fittest kind of spider to survive. It is very difficult for me to escape the sticky web of our beliefs. The web, however, in its way represents an actualized ideal on the spider’s part — and if you will forgive the term, an artistic one as well. It amazes the spiders that flies so kindly fall into those webs. We might say that the spider wonders that art can be so practical.

What about the poor unsuspecting fly? Is it then so enamored of the spider’s web that it loses all sense of caution? For surely lies are the victims of such nefarious webby splendors. We are into sticky stuff indeed.

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For one thing, we are dealing with different kinds of consciousness that our own. They are focused consciousnesses, surely, each one feeling itself at life’s center. While this is the case, however, these other forms of consciousness also identify then with the source of nature from which they emerge. In a way impossible to explain, the fly and the spider are connected, and aware of the connection. Not as hunter and prey, but as individual participants in deeper processes. Together they work toward a joint kind of value fulfillment, in which both are fulfilled.

There are communions of consciousness of which we are unaware. While we believe in theories like the survival of the fittest, however, and the grand fantasies of evolution, then we put together our perceptions of the world so that they seem to bear out those theories. We will see no value in the life of a mouse sacrificed in the laboratory, for example, and we will project claw-and-fang battles in nature, completely missing the great cooperative venture that is involved.

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Men and women can become deranged if they believe life has no meaning. Religion has made gross errors. At least it held out an afterlife, a hope of salvation, and preserved — sometimes despite itself — the tradition of the heroic soul. Science, including psychology, by what it has said, and by what it has neglected to say, has come close to a declaration that life itself is meaningless. This is a direct contradiction of deep biological knowledge, to say nothing of spiritual truth. It denies the meaning of biological integrity. It denies man and woman the practical use of those very elements that he or she needs as a biological creature: the feeling that he or she is at life’s center, that he/she can act safely in his or her environment, that he or she can trust himself or herself, and that his or her being and his/her actions have meaning.

Impulses provide life’s guide to action. If we are taught that we cannot trust our impulses, then we are set against our very physical integrity. If we believe that our life has no meaning, then we will do anything to provide meaning, all the while acting like a mouse in one of science’s mazes — for our prime directive, so to speak, has been tampered with.

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I am trying to temper my statements here, but our psychology of the past 100 years has helped create insanities by trying to reduce the great individual thrust of life that lie within each person, to a generalized mass chaotic impulses and chemicals — a mixture, of Freudian and Darwinian thought misapplied.

The most private agonies of the soul were assigned a more or less common source in man’s and woman’s primitive “unconscious” drives. The private unequalled thrust toward creativity were seen as the unbalanced conglomeration of chemicals within a person’s most private being — a twist of perversity. Genius was seen as a mistake of chromosomes, or the fortunate result of a man’ or woman’s hatred for his or her father. The meaning of life was reduced to the accidental nature of genes. Science thought in terms of averages and statics, and each person was supposed to fit within those realms.

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To some extent, this also applies to religion in the same time period. Churches wanted sinners galore, but shied away from saints, or any extravagant behavior that did not speak of man’s and woman’s duplicity. Suddenly people with paranoid characteristics, as well as schizophrenics, emerged from the wallpaper of this slickly styled civilization. The characteristics of each were duly noted. A person who feels that life has no meaning, and that his or her life in particular has no meaning, would rather be pursued than ignored. Even the weight of guilt is better than no feeling at all. If the paranoid might feel that he or she is pursued, by the government or “ungodly powers,” then at least he or she feels that his or her life must be important: otherwise, why would others seek to destroy it? If voices tell him or her he or she is to be destroyed, then these at least are comforting voices, for they convince him or her that his or her life must have value.

At the same time, the paranoid person can use his or her creative abilities in fantasies that seemingly boggle the minds of the sane — and those creative abilities have a meaning, for the fantasies, again, serve to reassure the paranoid of his or her worth. If in our terms he or she were sane, he or she could not use his or her creative abilities, for they are always connected with life’s meaning; and sane, the paranoid is convinced that life is meaningless. It did little good in the past for Freudian psychologists to listen to a person’s associations while maintaining an objective air, or pretending that values did not exist. Often the person labeled schizophrenic is so frightened of his or her own energy, impulses, and feelings that these are fragmented, objectified, and seen to come from outside rather than from within.

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Ideas of good and evil are exaggerated, cut off from each other. Yet here again the creative abilities are allowed some expression. The person does not feel able to express them otherwise. Such people are afraid of the brunt of their own personalities. They have been taught that energy is wrong, that power is disastrous, and that the impulses of the self are to be feared.

What protection, then, but to effectively project these outside of the self — impulses of good as well as evil — and hence effectively block organized action?

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The term schizophrenia, with the authority of psychology, becomes a mass coverall in which the integrity of personal meaning is given a mass, generalized explanation. Those who are paranoid are, unfortunately, those who most firmly believe the worst idiocies of science and religion. The paranoid and the schizophrenic are trying to find meaning in a world they have been taught is meaningless, and their tendencies appear in lesser form throughout society.

Creativity is an in-built impetus in man and woman, far more important than, say, what science calls the satisfaction of basic needs. In those terms, creativity is the most basic need of all. I am not speaking here of any obsessive need to find order — in which case, for example, a person might narrow his or her mental and physical environment — but of a powerful driver within the species for creativity, and for the fulfillment of values that are emotional and spiritual. And if man or woman does not find these, then the so-called basic drives toward food or shelter will not sustain him or her.

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I am not simply saying that man or woman does not live for bread alone. I am saying that if man or woman does not find meaning in life he or she will not live, bread or no. He or she will not have the energy to seek bread, nor trust his or her impulse to do so.

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There are natural laws, then, that guide all kinds of life, and all realities — laws of love and cooperation — and those are the basic needs of which I am speaking.

We are each innocent until a crime is proven against us.

The law in our country says we are innocent until proven guilty. In the eyes of that law, then we are each innocent until a crime is proven against us. There usually must also be witnesses. There are other considerations. Often a spouse cannot testify against the other. Opportunity and motive must be established.

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In the world of religion, however, we are already tainted by original sin: “The mark of Cain” is symbolically upon our foreheads. We come from a species that sinned against God. Automatically condemned, we must do good works, or be baptized, or believe in Christ, or perform other acts in order to be saved or redeemed.

According to other religions, we may be “earthbound” by the “gross desires” of our nature, “bound to the wheel of life,” condemned to endless reincarnations until we are “purified.” According to psychology and science, we are a living conglomeration of elements and chemicals, spawned by a universe without purpose, itself accidentally formed, and we are given a life in which all the “primitive and animalistic” drives of our evolutionary past ever lurk within us, awaiting expression and undermining our control.

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So, dear reader, look at the law as it stands in this country with somewhat more kindly eyes that we have before — for it at least legally establishes a belief in our innocence, and for all of its failings, it protects us from the far more fanatical aspects, say, or any religion’s laws.

Religious laws deal with sin, whether or not a crime is committed, and religious concepts usually take it for granted that the individual is guilty until proven innocent. And if we have not committed a crime in fact, then we have at least sinned in our heart — for which, or course, we must be punished. A sin can be anything from playing cards to having a sexual fantasy or to Watch as much mobile XXX as you can stomach. We are sinful creatures. How many of us believe that?

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We were born with an in-built recognition of our own goodness. We were born with an inner recognition of our rightness in the universe. We were born with a desire to fulfill our abilities, to move and act in the world. Those assumptions are the basis of what I will call natural law.

We are born loving. We are born compassionate. We are born curious about oneself and our world. Those attributes also belong to natural law. We are born knowing that we possess a unique, intimate sense of being that is itself, and that seeks its own fulfillment, and the fulfillment of others. We are born seeking the actualization of the ideal. We are born seeking to add value to the quality of life, to add characteristics, energies, abilities to life that only we can individually contribute to the world, and to attain a state of being that is uniquely ours, while adding to the value fulfillment of the world.

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All of these qualities and attributes are given us by natural law. We are a cooperative species, and we are a loving one. Our misunderstandings, our crimes, and our atrocities, real as they are, are seldom committed out of any intent to be evil, but because of severe misinterpretations about the nature of good, and means that can be taken toward its actualization. Most individual people know that in some inner portion of themselves. Our societies, governments, educational systems are all built around a firm belief in the unreliability of human nature. ” We cannot change human nature.” Such a statement takes it for granted that man’s and woman’s nature is to be greedy, a predator, a murderer at heart. We act in accordance with our own beliefs. We become the selves that we think we are. Our individual beliefs become the beliefs of our society, but that is always a give-and-take.

I want to discuss the formation of a better kind of mass reality — a reality that can happen as more and more individuals begin to come in contact with the true nature of the self. Then we will have less frightened people, and fewer fanatics, and each person involved can to some extent begin to see the “ideal” come into practical actualization. The means never justify the ends.

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The Therapy of Value Fulfillment:
The therapy of value fulfillment will attempt to put individuals in touch with their basic instincts, to allow them to sense the impulsive shapes of their lives, to define their own versions of the ideal through the recognition of it as it exists in their own impulses and feelings and abilities, and to help them find acceptable and practical methods of exerting their natural power in the practical actualization of those ideals.

Why do we have laws, crime and sin?

Why do we have laws? Are laws made to protect life, to protect property, to establish order, to punish transgressors? Are laws made to protect man from his own cunning and chicanery? In short, are laws made to protect man/woman from his/her own “basically criminal nature”? In today’s society, we use lawyers like personal-injury-lawyers to handle cases and uphold the law for us all.

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When someone breaks those laws, we move towards litigation attorneys handling business litigation, or other legal areas. This is the status quo we have made, and that we are used to.

Moreover, put simply, criminal lawyers are responsible for either prosecuting or defending someone accused of a criminal offense. They are required to act in a neutral, impartial manner to ensure that the legal rights of those prosecuted are upheld so that they receive fair treatment against the conduct of the law. If you would like more information about the responsibilities of criminal-lawyers is home to some brilliant law firms and you can find plenty of useful resources on their websites.

So, that being said, are laws made to protect man and woman from the self as it is generally outlined by Freud and Darwin? Man and woman had laws, however, far earlier. Are laws made then to protect man and woman from his and her “sinful nature”? If we were all “perfect beings,” would we need laws at all? Do laws define what is unacceptable, or do they hint of some perhaps undifferentiated, barely sensed, more positive issues? Are laws an attempt to limit impulses? Do they represent society’s mass definitions of what behavior is acceptable and what is not?

What is the difference between a crime and a sin, as most of us think of those terms? Can the state punish us for a sin? It certainly can punish us for a crime. Is the law a reflection of something else– a reflection of man’s and woman’s inherent search toward the ideal, and its actualization? When does the law act as a practical idealist? Why do we sneer so when politicians show their feet of clay?

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How does this concern us as an individual? We will start with the individual.

Each individual is innately driven by a good intent, however distorted that intent may become, or however twisted the means that may be taken to achieve it.

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As the body wants to grow from childhood on, so all of the personality’s abilities want to grow and evolve. Each person has his or her own ideals, and impulses direct those ideals naturally into their own specific avenues of development — avenues meant to fulfill both the individual and his society. Impulses provide specifications, methods, meanings, definitions. They point toward definite avenues of expression, avenues that will provide the individual with a sense of actualization, natural power, and that will automatically provide feedback, so that the person knows he or she is impressing his or her environment for the better.

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Those natural impulses, followed, will automatically lead to political and social organizations that become both tools for individual development and implements for the fulfillment of the society. Impulses then would follow easily, in a smooth motion, from private action to social import. When we are taught to block our impulses, and to distrust them, then our organizations become clogged. We are left with vague idealized feelings of wanting to change the world for the better, for example — but we are denied the personal power of our own impulses that would otherwise help direct that idealism by developing our personal abilities. We are left with an undefined, persisting, even tormenting desire to do good, to change events, but without having any means at our disposal to do so. This leads to lingering frustration, and if our ideals are strong the situation can cause us to feel quite desperate.

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We may begin to exaggerate the gulf between this generalized ideal and the specific evidences of man’s and woman’s “greed and corruption” that we see so obviously about us. We may begin to concentrate upon our own lacks, and in our growing sense of dissatisfaction it may seem to us that most men and women are driven by a complete lack of good intent.

We may become outraged, scandalized — or worse, filled with self-righteousness, so that we being to attack all those with whom we do not agree, because we do not know how else to respond to our own ideals, or to our own good intent.

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The job of trying to make the world better seems impossible, for it appears that we have no power, and any small private beneficial actions that we can take seem so puny in contrast to this generalized ideal that we dismiss them sardonically, and so we do not try to use power constructively. We do not begin with our own life, with our own job, or with our own associates. What difference can it make to the world if we are a better salesperson, or plumber, or office worker, or car salesman or saleswoman, for Christ’s sake? What can one person do?

Yet that is precisely where first of all we must begin to exert ourselves. There, on our jobs and in our associations, are the places where we intersect with the world. Our impulses directly affect the world in those relationships.

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Many of us are convinced that we are not important — and while each of us feels that way it will seem that our actions have no effect upon the world. We will purposefully keep our ideals generalized, thus saving oneself from the necessity of acting upon them in the one way open to us: by trusting oneself and our impulses, and impressing those that we meet in daily life with the full validity that is our own.

Most criminals act out of a sense of despair. Many have high ideals, but ideals that have never been trusted or acted upon. They feel powerless, so that many strike out in self-righteous anger or vengeance against a world that they see as cynical, greedy, perverted. They have concentrated upon the great gaps that seem to exist between their ideals of what man or woman should be, and their ideas of what man or woman is.

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On the one hand, they believe that the self is evil, and on the other they are convinced that the self should not be so. They react extravagantly. They often see society as the “enemy” of good. Many — not all, now — criminals possess the same characteristics we ascribe to heroes, except that the heroes have a means toward the expression of idealism, and specific avenues for that expression. And many criminals find such avenues cut off completely.

I do not want to romanticize criminals, or justify their actions. I do want to point out that few crimes are committed for “evil’s sake,” but in a distorted response to the failure of the actualization of a sensed ideal.

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So we return to what is the nature of the ideal and the good. Who defines what is right and wrong, legal and illegal?

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“The God of me”. No one else is watching what I watch from my personal viewpoint any moment of my day. I feel as if I am being privileged to view a beginning of the world… or of my edge of it.

It is like seeing a new corner of our own psyche, transformed into trees, grass, flowers, sky and fog … I feel as if I am viewing that part of myself that I am always pursuing, the part is as clear-eyed as a child, fleet, at one with its own knowing. That part of us exists apart from our concerns about careers or business (if you are a startup lending-expert a-guide-to-personal-guarantees-on-business-loans most business lenders will want , money, fame, the opinion of family, friends, or the world. It’s our direct connection with the universe, from which we emerge in each moment of our lives.

So, in that moment, I named that part of me the God of Me, and that designation makes senses to me, at least. In those terms, we each have our personal ‘God,’ and I am convinced that the universe knows us no matter who or where — or what — we are. I think there is a God of every individual being, and the each consciousness, regardless of its status, possess this intimate connection with the universe.

True psychology

We have been taught to believe that impulses are wrong generally speaking, or at best that they represent messages from a nefarious subconscious, giving voice to dark moods and desires.

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For example: Many of us believe in the basis of Freudian psychology — that the son naturally wants to displace the father in his mother’s attentions, and that beneath the son’s love for his father, there rages the murderous intent to kill. Ridiculous idiocy!

The self, so spectacularly alive, seemed equipped with reason to understand the great import of its own certain extinction. Such a tragedy to project upon the living personality.

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We cannot begin to have a true psychology, again, unless we see the living self in a greater context, with greater motives, purposes and meanings that we now assign to it, of for that matter than we assign to nature and its creatures. We have denied many impulses, or programmed others so that they are allowed expression in only certain forms of action. I any of us do still believe in the Freudian or Darwinian selves, then we will be leery about impulses to examine our own consciousness, afraid of what murderous debris might be uncovered. I am not speaking merely in hypothetical terms. For example, a well-intentioned woman: She worries about her overweight condition, and depressed at what she thinks of as her lack of discipline in following diets. In her dismay, she visits a psychologist, who tells her that her marriage might somehow be part of the problem. The woman never went back. It’s hard to say why though. The psychologist that she visited was bound to have had many years of training, after finding inspiration from somewhere like a up-skilled, counsellors-psychologists-working-in-community-services, to build a successful career in helping people who may be in the same situation as this woman. Did she think that the psychologist was wrong? No. She was afraid that she might discover within herself the buried impulse to kill her husband, or to break up the marriage, but she was sure that her overweight condition hid some unfortunate impulse.

Actually the woman’s condition hid her primary impulse: to communicate better with her husband, to ask him for definite expression of love. Why does he not love her as much as she loved him? She could say it was because she was overweight, after all, for he was always remarking adversely about her fleshy opulence — though he did not use such a sympathetic phrase.

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He could not express his love for her in the terms she wished for be believed that women would, if allowed to, destroy the man’s freedom, and he interpreted the natural need for love as an unfortunate emotional demand. Both of them believed that women were inferior, and quite unknowingly they followed a Freudian dogma.

The ideas we have been speaking of, then, are intimately connected with our lives. The man just mentioned denies his personal impulses often. Sometimes he is not even aware of them as far as they involve the expression of affection or love to his wife.

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In those areas where we cut down on our impulses, upon their very recognition, we close down probabilities, and prevent new beneficial acts that of themselves would lead us out of our difficulty. We prevent change. But many people fear that any change is detrimental, since they have been taught, after all, that left alone their bodies or their minds of their relationships are bound to deteriorate. Often, therefore, people react to events as if they themselves possessed no impetus to alter them. They live their lives as if they are indeed limited in experience not only to a brief lifetime, but a lifetime in which they are the victims of their chemistry — accidental members of a blighted species that is murderous to it very core.

Another example: A woman found a small sore spot on her breast. Remembering well the barrage of negative suggestions that passes for preventative medicine — the public service announcements about cancer — she was filled with foreboding. She went to the doctor, who told her he did not believe there was anything wrong. He suggested X-rays, however, “just to be on the safe side,” and so he body was treated to a basically unnecessary dose of radiation in the name of preventative medicine.

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I am not suggesting that we do not visit doctors under such situations, because the weight of our negative beliefs about our bodies usually makes it too difficult for us to bear such uncertainties alone. Nevertheless, such actions speak only too loudly of our mass beliefs involving the vulnerability of the self and its flesh.

To me, it it almost inconceivable that, from our position, any of us seriously consider that the existence of our exquisite consciousness can possibly be the result of a conglomeration of chemicals and elements thrown together by a universe accidentally formed, and soon to vanish. So much more evidence is available to us: the order of nature; the creative drama of our dreams, that project our consciousness into other times and places; the very precision with which we spontaneously grow, without knowing how, from fetus into an adult; the existence of heroic themes and quests and ideas that pervade the life of even the worst scoundrel — these all give evidence of the greater context in which we have our being.

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If the universe existed as we have been told it does, then there would be no psychological avenues to connect worlds. There would be no extensions of the self that would allow us to travel such a psychological distance to those thresholds of reality that forms our mental environment. If the universe were structured as we have been told, the probability of the mass world would not be formed as the result of individual impulses. They meet and merge, and form platforms for action.

We live surrounded by impulses. We must make innumerable decisions in our lives — most choose careers, mates, cities of residence. Experience can help us make decisions, but we make decision long before we have years of experience behind us.

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Overall, whether or not we are conscious of it — for some of us are, and some of us are not — our lives do have a certain psychological shape. That shape is formed by our decisions. We make decisions as the result of feeling impulses to do this or that, to perform in one manner or another, in response to both private considerations and in regard to demands seemingly placed upon us by others. In the vast arena of those numberless probabilities open to us, we do of course have some guidelines. Otherwise we would always be in a state of indecision. Our personal impulses provide those guidelines by showing us how best to use probabilities so that we fulfill our own potential to greatest advantage — and in so doing, provide constructive help to the society at large.

When we are taught not to trust our impulses we begin to lose our powers of decision, and to whatever extent involved in the circumstances, we begin to lose our sense of power because we are afraid to act.

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Many people are in a quandary of indecision. Some might lament, for example: “I do not know what to do, or what direction to follow. I think that I could make music my career. I am musically gifted. On the other hand, I feel a leaning toward psychology. I have not attended music lately. However, music is usually one of those skills that a person never forgets. If they’re talented enough, they will be able to make a career out of it. It’s a lot easier to make it professional as a music artist these days, especially with the help of music streaming sites, such as Spotify. Aspiring musicians only have to purchase some spotify-plays to get themselves started, and then they should be able to kick off their career. If an individual believes they’re talented enough to make music a career, they should follow that dream. However, if there’s something that an individual might be better at, it could be worth looking into that. For example, sometimes I think I could be a teacher. In the meantime I Am meditating and hoping that the answer will come.” Such a person is afraid to trust anyone impulse enough to act upon it. All remain equally probable activities. Meditation must be followed by action — and true meditation is action. Such people are afraid of making decisions because they are afraid of their own impulses — and some of them can use meditation to dull their impulses, and actually prevent constructive action.

Impulses arise in a natural, spontaneous, constructive response to the abilities, potentials, and needs of the personality. They are meant as directing forces. Luckily, the child usually walks before it is old enough to be taught that impulses are wrong, and luckily the child’s natural impulses toward exploration, growth, fulfillment, action and power are strong enough to give it the necessary springboard before our belief systems begin to erode its confidence. We have physical adult bodies. The pattern for each adult body existed in the fetus — which again, “luckily,” impulsively, followed its own direction.

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No one told it that it was impossible to grow from a tiny cell — change that to a tiny organism instead of a cell — to a complicated adult structure. What tiny, spindly, threadlike, weak legs we all once had in our mother’s wombs! Those tiny, spindly legs now climb mountains, stride gigantic boulevards, because they followed their own impulsive shapes. Even the atoms and molecules within them sought out their own most favorable probabilities. And in terms that we do not understand, even those atoms and molecules made their own decisions as the result of recognizing and following those impulsive sparks toward action that are inherent in all consciousness, whatever their statues in our terms.

Consciousness attempts to grow toward its own ideal development, which also promotes the ideal development of all organizations in which it takes part.

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We are back, then, to the matter of the ideal and its actualization. When and how do our impulses affect the world? Again, what is the ideal, the good impulse, and why does it seem that our experience is so far from that ideal that it appears to be evil?

Impulses provide impetus toward motion

Impulses coax the physical body and the mental person toward utilization of physical and mental power.

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They help the individual impress the world — that is, to act upon it and within it effectively. Impulses also open up choices that may not have been consciously available before. The cells precognate, and that at that level the body is aware of vast information, information not consciously known or apprehended. The universe and everything within it is composed of “information,” but this information is aware-ized containing” — information concerning the entire universe is always latent within each and any part of it.

The motive power of the universe and of each particle or wave or person within it it the magnificent thrust toward creative probabilities, and the tension that exists, the exuberant tension, that exists “between” probable choices and probable events. This applies to men/women and molecules, and to all of those hypothetically theorized smaller divisions with which scientists like to amaze themselves. Divisions or units.

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In more mundane terms, impulses often come from unconscious knowledge, then. This knowledge is spontaneously and automatically received by the energy that composes our body, and then it is processed so that pertinent information applying to us can be taken advantage of. Ideally, our impulses are always in response to our own best interests — and, to the best interests of our world as well. Obviously there is a deep damaging distrust of impulses in the contemporary world, as in our terms there has been throughout the history that we follow. Impulses are spontaneous, and we have been taught not to trust the spontaneous portions of our being, but to rely upon our reason and our intellect — which both operate, incidentally, quite spontaneously, by the way.

When we let ourselves alone, we are spontaneously reasonable, but because of our beliefs it seems that reason and spontaneity make poor bedfellows.

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Psychologically, our impulses are as vital to our being as our physical organs are. They are as altruistic, or unselfish, as our physical organs are. And yet each impulse is suited and tailored directly to the individual who feels it. Ideally, by following our impulses we would feel the shape, the impulsive shape of our life. We would not spend time wondering what one’s purpose was, for it would make itself known to us, as we perceived the direction in which our natural impulses led, and felt oneself exert power in the world through such actions. Impulses are doorways to action, satisfaction, the exertion of natural mental and physical power, the avenue for our private expression — the avenue where our private expression interests the physical world and impresses it.

Many cults of one kind or another, and many fanatics, seek to divide us from our natural impulses, to impede their expression. They seek to sabotage our belief in our spontaneous being, so that the great power of impetus becomes damned up. Avenues of probabilities are closed bit by bit until we do indeed live — if we follow such precepts — in a closed mental environment, in which it seems we are powerless. It seems we cannot impress the world as we wish, that our ideals must always be stillborn.

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In the case of the Jonestown tragedy, for example, all doors toward probable effective action seemed closed. Followers had been taught to act against their natural impulses with members of their families. They had been taught not to trust the outside world, and little by little the gap between misguided idealism and an exaggerated version of the world’s evil blocked all doors through which power could be exerted — all doors save one. The desire for suicide is often the last recourse left to frightened people whose natural impulses toward action have been dammed up — intensified on the one hand, and yet denied any practical expression.

There is a natural impulse to die on the part of men/women and animals, but in such circumstances [as we are discussing here] that desire becomes the only impulse that the individual feels able to express, for it seems that all other avenues of expression have become closed. There is much misunderstanding concerning the nature of impulses, so we will discuss them rather thoroughly. I always want to emphasize the importance of individual action, for only the individual can help form organizations that become physical vehicles for the effective expression of ideals. Only people who trust their spontaneous beings and the altruistic nature of their impulses can be consciously wise enough to choose from a myriad of probable futures that most promising events — for again, impulses take not only [people’s] best interest into consideration, but those of all other species.

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I am using the term “impulses” for the understanding of the general public, and in those terms molecules and protons have impulses. No consciousness simply reacts to stimuli, but has its own impulse toward growth and value fulfillment. It seems to many of us that impulses are unpredictable, contradictory, without reason, the result of erratic mixtures of body chemicals and that they must be squashed with as much deadly intent as some of us might when we spray a mosquito with insecticide.

Often the insecticide kills more than the mosquito, and its effects can be far-reaching, and possibly have disastrous consequences. However, to consider impulses as chaotic, meaningless — or worse, detrimental to an ordered life — represents a very dangerous attitude indeed; an attempt that causes many of our other problems, an attempt that does often distort the nature of impulses. Each person is fired by the desire to act, and to act beneficially, altruistically, to practically put his stamp, or her stamp,upon the world. When such natural impulses toward action are constantly denied over a period of time, when they are distrusted, when an individual feels in battle with his or her own impulses and shuts down the doors toward probable actions, then that intensity can explode into whatever avenue of escape is still left open.

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I am not speaking of anything like “repression,” as it is used by psychologists, but a far deeper issue: one in which the very self is so distrusted that natural impulses of any kind become suspect. We try to inoculate ourselves against ourselves — a nearly impossible situation, of course. We expect our motives to be selfish because we have been told that they are, and so when we catch oneself with unkind motives we are almost comforted, because we think that at least we are behaving normally.

When we find oneself with good motives, we distrust them. “Surely,” we think, “beneath this seeming altruism, there must indeed be some nefarious, or at best selfish, motives that escape me.” As a people we are always examining our impulses, and yet we rarely examine the fruits of our intellects.

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It may seem that impulsive actions run rampant in society, in cultish behavior, for example, or in the behavior of criminals, or on the part of youth, but such activities show instead the power of impulses denied their natural expression, intensified and focused on the one hand into highly ritualized patterns of behavior, and in other areas denied expression.

A particular idealist believes that the world is headed for disaster, and that is powerless to prevent it. Having denied his or her impulses, believing them wrong, and having impeded his/her expression of his/her own power to affect others, he/she might, for example, “hear the voice of God.” That voice might tell him or her to commit any of a number of nefarious actions — to assassinate the enemies that stand in the way of his/her great ideal — and it might seem to him and to others that he/she has a natural impulse to kill, and indeed an inner decree from God to do so.

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According to conditions, such a person could be a member of a small cult of the head of a nation, a criminal or a national hero, who claims to act with the authority of God. Again, the desire and motivation to act is so strong with each person that it will not be denied, and when it is denied then it can be expressed in a perverted form. Man and woman must not only act, but he must act constructively, and he or she must feel that he or she acts for good ends.

Only when the natural impulse is denied consistently does the idealist turn into a fanatic. Each person in his or her own way is an idealist.

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Power is natural. It is the force, the power of the muscle to move, or the eye to see, of the mind to think, the power of the emotions — these represent true power, and no accumulation of wealth or acclaim can substitute for that natural sense of power if it is lacking. Power always rests with the individual, and from the individual all political power must flow.

A democracy is a highly interesting form of government, highly significant because it demands so much of individual consciousness, and because it must rest primarily upon a belief in the powers of the individual. It is a tribute to that belief that it has lingered in our country, and operated with such vitality in the face of quite opposing beliefs officially held by both science and religion.

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The idea [of democracy] expresses the existence of a high idealism — one that demands political and social organizations that are effective to some degree in providing some practical expression of those ideals. When those organizations fail and a gulf between idealism and actualized good becomes too great, then such conditions help turn some idealists into fanatics. Those who follow with great strictness the dictates of either science or religion can switch sides in a moment. The scientist begins tipping tables or whatever, and suddenly disgusted by the limits of scientific knowledge, he/she turns all of his/her dedication to what he/she thinks of as its opposite, or pure intuitive knowledge. Thus, he/she blocks his/her reason as fanatically as earlier he/she blocked his/her intuitions. The businessmen or businesswoman who believed in Darwinian principles and the fight for survival, who justified injustice and perhaps thievery to his/her ideal of surviving in a competitive world — she/she suddenly turns into a fundamentalist in religious terms, trying to gain his/her sense of power now, perhaps, by giving away the wealth he/she has amassed, all in a tangled attempt to express a natural idealism in a practical world.

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How can we trust our impulses when we read, for example, that a man or woman commits a murder because he/she has a strong impulse to do so, or because the voice of God commanded it? If some of us followed our impulses right now, for example — our first natural ones — it might seem they would be cruel or destructive.

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How do our impulses affect our future experience, and help form the practical world of mass reality?

Paranoid views are not based on mass fact

No one is as fanatical, and no one can be more cruel, than the self-righteous. It is very easy for such persons “to become [religiously] converted” after paranoid episodes, lining themselves up once more on the side of good, searching for “the power of fellowship,” turning to church rather than government, hearing in one way or another the voice of God.

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So how can the well-meaning idealist know whether or not his good intent will lead to some actualization? How can he know, or how can she know, whether or not this good intent might in fact lead to disastrous conditions? When does the idealist turn into a fanatic?

Look at it this way; If someone tells us that pleasure is wrong and tolerance is weakness, and that we must follow this or that dogma blindly in obedience, and if we are told this is the only right road toward the idealized good, then most likely we are dealing with a fanatic. If we are told to kill for the sake of peace, we are dealing with someone who does not understand peace or justice. If we are told to give up our free will, we are dealing with a fanatic.

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Both male and female and molecules dwell in a field of probabilities, and their paths are not determined. The vast reality of probabilities makes the existence of free will possible. If probabilities did not exist, and if we were not to some degree aware of probable actions and events, not only could we not choose between them, but we would not of course have any feelings of choice. We would be unaware of the entire issue.

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Through our mundane conscious choices, we affect all of the events of our world, so that the mass world is the result of multitudinous individual choices. We could not make choices at all if we did not feel impulses to do this or that, so that choices usually involve us in making decisions between various impulses. Impulses are urges toward action. Some are conscious and some are not. Each cell of our body feels the impulse toward action, response, and communication. We have been taught not to trust our impulses. Impulses in children teach them to develop their muscles and minds [each] in their own unique manner. And as we will see, those impulses of a private nature are nevertheless also based upon the greater situation of the species and the planet, so that “ideally” the fulfillment of the individual would automatically lead to the better good of the species.

We use a vocabulary that automatically scales down greater concepts to fit its rigors

In other words, such attempts further compound the problem of considering a seemingly objective universe, and describing it in an objective fashion.

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The universe is a spiritual or mental or psychological manifestation, and not, in our usual vocabulary, and objective manifestation.

There is presently no science, religion, or psychology that comes close to even approaching a conceptual framework that could explain, or even indirectly describe, the dimensions of that kind of universe. Its properties are psychological, following the logic of the psyche, and all of the physical properties that we understand are reflections of those deeper issues. Again, each atom and molecule — and any particle that we can imagine — possesses, and would possess, a consciousness. Unless we accept that statement at least as a theory upon which to build, then much of my material would appear meaningless.

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That statement, therefore, must be the basis for any scientific theories that hope to accomplish any performances at all leading to an acquisition of knowledge.

Since I must use an objective vocabulary I am always seeking for analogies. By objective I refer to the use of language, the English language, that automatically sets up its own screens of perception — as of course any language must do to some extent.

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The universe expands, as an idea expands; and as sentences are built upon words, in our terms, and paragraphs upon sentences, and as each retains its own logic and continuity and evidence within that framework, so do all the portions of the universe appear to us with the same cohesiveness — meaning continuity and order. Any sentence is meaningful. It seems to fall in order by itself as we say it. Its order is obvious. That one sentence is meaningful because of its organization of letters, or if it is spoken, its organization of vowels and syllables. It make sense, however, not only because of the letters or vowels or syllables that it excludes.

The same applies to our universe. It has meaning, coherence and order not only because of those realities that are obvious to us, and that appear, but also because of those inner realities that are “unspoken,” or hidden. I am not speaking merely of hidden variables, in scientific terms, nor am I saying that the universe is an illusion, but a psychological reality in which “objectivity” is the result of psychological creativity.

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It is not just that our view of reality is relative to our position within the universe, but that the universe itself is different according to our position within it, and that spiritual or psychological rule apply. The universe deals with different kinds of order, perceptions, and organizations, each dependent upon the others, yet each separate in its own domain.

In our realm of reality, there is no real freedom but the freedom of ideas, and there is no real bondage except for the bondage of ideas, for our ideas form our private and mass reality. We want to examine the universe from the outside, to examine our societies from the outside. We still think that the interior world is somehow symbolic and the exterior world is real — that wars, for example, are fought by themselves or with bombs. All of the time, the psychological reality is the primary one, that forms all of our events.

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It is not to say that we cannot understand the nature of the universe to some extent, but the answers lie in the natures of our own minds, in the processes of individual creativity, in studies that ask questions like: “Where did this thought come from? Where does it go? What effect does it have upon oneself or others? How do I know how to dream, when I have never been taught to do so? How do I speak without understanding the mechanisms? Why do I feel that I have an eternal reality, when it is obvious that I was physically born and will physically die?”

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Unscientific questions? I tell you that these are the most scientific of all. To some extent the attempt on the part of science to consider such material may possibly bring about those qualities of true scientific intuition that will help science bridge the gap between such divergent views as its own and ours.

Creativity has feminine connotations in our society

While the power has masculine connotations, and is largely thought of as destructive.

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Our scientists are, generally now, intellectually , believing in reason above the intuitions, taking if for granted that those qualities are opposites. They cannot imagine life’s “initial” creative source, for in their terms it would remind them of creativity’s feminine basis.

In the framework of this discussion only we have a male’s and female’s universe. It is a universe endowed with male and female characteristics as these appear in the male-female orientations of our history. The universe seems to have no meaning because the male and female “intellect” alone cannot discern meaning, since it must take nothing for granted. Even though certain characteristics of the universe are most apparent, they must be ignored.

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We must understand, that the terms “male” and “female” here are being used as they are generally understood, and have nothing to do with the basic characteristics of either sex. In those terms, the male-oriented intellect wants to order the universe, name its parts, and so forth. It wants to ignore the creative aspects of the universe, however, which are everywhere apparent, and it first of all believes that it must divorce itself from any evidence of feeling. We have in our history than a male god of power and vengeance, who killed our enemies for us. We have a prejudiced god, who will, for example, slay the Egyptians and half of the Jews to retaliate against previous Egyptian cruelty. The male god is a god of power. He is not a god of creativity.

Now, creativity has always been the species’ closet connection with its own source, with the nature of its own being. Through creativity the species senses All That Is. Creativity goes by a different set of rules, however. It is a sources of revelation and inspiration — yet initially revelation and inspiration do not deal with power, but with knowing. So what often happens in our society when men an women have creative bents, and good minds to boot?

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The Catholic Church taught that revelation was dangerous. Intellectual and psychic obedience was much the safer road, and even the saints were slightly suspect. Women were inferiors, and in matters of religion and philosophy most of all, for there their creativity could be most disruptive. Women were considered hysterics, aliens to the world of intellectual thought, swayed instead by incomprehensible womanish emotions. Women were to be handled by wearing down their energies through childbirth.

The trance itself has feminine connotations, though we conveniently forget {several excellent male mediums].

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The art the old masters escaped such connotations, largely because it involved so much physical labor — the making of colors, canvases, and so forth. That work, providing the artist’s preparation, now belongs to the male-world manufacturer, so as a male in our society the artist is often left with what he thinks of as art’s feminine basis, where it must be confronted, of course.

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I want to make it plain that such ideas are rampant in society, and are at the basis of many personal and national problems. They are behind large issues, involved in the Fukushima Nuclear Power Plant nuclear fiasco, for example, and in the scientist’s idea of power and creation. Some of us, highly creative, find our creativity in conflict with our ideas of sexuality, privately and in our stances with the world. Much of this is involved with the unfortunate myths about the creative person, who is not supposed to be able to deal with the world as well as others, whose idiosyncrasies are exaggerated, and whose very creativity, it is sometimes said, leads to suicide or depression. No wonder few numbers of creative people persist in the face of such unfortunate beliefs!

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We run into many contradictions. God is supposed to be male. The soul is sometimes considered female. The angels are male. Now let us look at the Garden of Eden. The story says that Eve tempted the male, having him eat of the tree of good and evil, or the tree of knowledge. This represented a state of consciousness, the point at which the species began to think and feel for itself, when it approached a certain state of consciousness in which it dared exert its own creativity.

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This is difficult to verbalize. It was a state when the species became aware of its own thoughts as its own thoughts, and became conscious of the self who thinks. That point released man’s and woman’s creativity. In our terms, it was the product of the feminine intuitions (thought, as we know, such intuitions belong to both sexes). When the [Biblical} passages were written, the species had come to various states of order, achieving certain powers and organizations, and it wanted to maintain the status quo. No more intuitive visions, no more changes, were wanted. Creativity was to follow certain definite roads, so the woman became the villain.

 

Is “good” an absolute?

When discussing the nature of good and bad, we are on tricky ground indeed, for many — or most — of man’s and woman’s atrocities to man and woman have been committed in misguided pursuit of “the good.”

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Whose good? In our arena of events, obviously, one man’s and woman’s good can be another’s disaster. Adolf Hitler pursued his version of “the good” with undeviating fanatical intent. He believed in the superiority and moral rectitude of the Aryan race. In his grandiose, idealized versions of reality, he saw that race “set in its proper place,” as natural master of humankind.

He believed in heroic characteristics, and became blinded by an idealized superman version of an Aryan strong in mind and body. To attain that end, Hitler was quite willing to sacrifice the rest of humanity. “The evil must be plucked out.” That unfortunate chant is behind the beliefs of many cults — scientific and religious — and Hitler’s Aryan kingdom was a curious interlocking of the worst aspect of religion and science alike, in which their cultish tendencies were encouraged and abetted.

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The political arena was the practical working realm in which those ideals were to find fruition. Hitler’s idea of good was hardly inclusive, therefore, and any actions, however atrocious, were justified.

How did Hitler’s initially wishy-washy undefined ideals of nationalistic goodness turn into such a world catastrophe? Hitler’s daydreams became more and more grandiose, and in their light, the plight of his country seemed worsened with each day’s events. He counter its humiliations over and over in his mind, until his mind became an almost completely closed environment, in which only certain ideas were allowed entry.

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All that was not Aryan, really , became the enemy. The Jews took the brunt ,largely because of their financial successes and their cohesiveness, their devotion to a culture that was not basically Aryan. They would become the victims of Hitler’s fanatical ideal of Germany’s good.

Hitler preached on the great value of social action as opposed to individual action. He turned children into informers against their own parents. He behaved nationalistically, as any minor cult leader does in a smaller context. The Jews believed in martyrdom. Germany became the new Egypt, in which their people were set upon. I do not want to simplify here, and certainly I am nowhere justifying the cruelties the Jews encountered in Germany. We do each create our own reality, however, and en masse we create the realities of our nationalities and our countries — so at that time the Germans saw themselves as victors, and the Jews saw themselves as victims.

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Both reacted as groups, rather than as individuals, generally speaking now. For all of their idealism, both basically believed in a pessimistic view of the self. It was because Hitler was so convinced of the existence of evil in the individual psyche, that he set up all of his existence of evil in the in the individual psyche, that set up all of his rules and regulations to build up and preserve “Aryan purity.” The Jews’ idea was also a dark one, in which their own rules and regulations were set to preserve the soul’s purity against the forces of evil. And while in the Jewish books [of  The Old Testament} Jehovah now and then came through with great majesty to save his chosen people, he also allowed them to suffer great indignities over long periods of time, seeming to save them only at the last moment — and this time, seemed, he did not sane them at all. What happened?

Despite himself, and despite his followers, Hitler brought to flower a very important idea, and one that changed our history. All of the most morbid of nationalistic fantasies that had been growing for centuries, all of the most grandiose celebrations of war as a nation’s inalienable right to seek domination, focused finally in Hitler’s Germany.

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The nation served as an example of what could happen in any country if the most fanatical nationalism was allowed to go unchecked, if the ideas of right were aligned with might, if any nation was justified in contemplating the destruction of others.

We must realize that Hitler believed that any atrocity was justified in the light of what he thought of as the greater good. To some extent or another, many of the ideals he held and advocated had long been accepted in world communities, though they had not been acted upon with such dispatch. The nations of the world saw their own worst tendencies personified in Hitler’s Germany, ready to attack them. The Jews, for various reasons — and again, this is not the full story — the Jews acted as all of the victims of the world, both the Germans and the Jews basically agreeing upon “man’s nefarious nature.” For the first time the modern world realized its vulnerability to political events, and technology and communication accelerated all of war’s dangers. Hitler brought many of man’s and woman’s most infamous tendencies to the surface. For the first time species the  species understood that might alone did not mean right, and that in larger terms a world war could have no real victors. Hitler might well have exploded the world’s first atomic bomb.

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In a strange fashion, however, Hitler knew that he was doomed from the very beginning, and so did Germany as far as Hitler’s hopes for it were concerned. He yearned for destructions of his earlier ideals. This meant that he often sabotaged his own efforts, and several important Allied victories were the result of such sabotaging. In the same way, Germany did not have the [atomic] bomb for the same reasons.

Now, however, we come to Hiroshima, where this highly destructive bomb was exploded (on August 6, 1945) — and for what reason? To save life, to save American lives. The intent to save American lives was certainly “good” — at the expense of the Japanese this time. In that regard, America’s good was not Japan’s, and an act taken to “save life” was also designed to take individual lives.

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At what expense is “the good” to be achieved — and whose idea of the good is to be the criterion? Man’s and woman’s pursuit of the good, to some extent now, fathered the Inquisition and the Salem witch hunts. Politically, many today believe that Russia/Iran is “the enemy,” and that therefore any means may be taken to destroy that country. Some people within the United States believe fervently that “the establishment” is rotten to the core, and that any means is justified to destroy it. Some people believe that homosexuals and lesbians are “evil,” that somehow they lack the true qualities of humanness [and therefore need not be treated with normal respect]. These are all value judgements involving our ideas of the good.

Very few people start out trying to be as bad as possible. Al least some criminals feel that in stealing they are simply righting society’s wrongs. I am not saying that is their only motive, but in one way or another they manage to justify their activities by seeing them in their own version of the good and the right.

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We must realize that fanatics always deal with grandiose ideals, while at the same time they believe in man’s and woman’s sinful nature, and the individual’s lack of power. They cannot trust the expression of the self, for they are convinced of its duplicity. Their ideals then seem even more remote. Fanatics call others to social action. Since they do not believe that the individual is ever effective, their groups are not assemblies of private individuals come reasonably together, pooling individual resources. They are instead congregations of people who are afraid to assert their individuality, who hope to find it in the group, or hope to establish a joint individuality — and that is an impossibility.

True individuals can do much through social action, and the species is a social one, but people who are afraid of their individuality will never find it in a group, but only a caricature of their own powerlessness.

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Hitler’s espousal of a German-Aryan super-race is an excellent example of how a leader can subvert history to his own ends. Anthropologists do not assign any validity to “Aryan” as a racial term. In Nazi eyes, Aryans were the non-Jewish, Caucasian, “Nordic” descendants of the prehistoric peoples who originally spoke the hypothetical parent language of the Indo-European language family. The Aryans flooded into India, the Middle East, and Europe from southern Russia.

The many forms of idealism

Sometimes it is difficult to identify idealists, because they wear such pessimistic clothing that all we can see are the patterns of a sardonic nature, or of irony. On the other hand, many who speak most glowingly, in the most idealistic fashions, underneath are filled with the darkest aspects of pessimism and despair. If we are idealists, and if we feel relatively powerless in the world at the same time, and if our idealism is general and grandiose, unrelated to any practical plans for its expression, then we can find ourselves in difficulties indeed. Here are a few specific examples of what I mean.

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One man from another part of the country, begins to speak about the state of the nation, largely condemning all of his countrymen and countrywomen for their greed and stupidity. People would do anything at all for money, he/she said. He/she expresses his opinion that the species itself would almost inevitably bring about its own destruction.

He/she cites many instances of nefarious acts committed for money’s sake. A lively discussion results, but no countering opinion could enter this man’s mind or woman’s. Paul, let us call him, is an idealist at heart, but he believes that the individual has little power in the world, and so he did not pursue his personal idealism in the events of his own life. “Everyone is a slave to the system.” That is his line of belief. He took a routine job in a local business and stayed with it for over 20 years, all of the time hating to go to work, or saying that he did, and at the same time refusing to try other areas of activity that were open to him — because he was afraid to try.

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He feels he has betrayed himself, and he projects that betrayal outward until betrayal is all that he sees in the social-political world. Had he begun the work of actualizing his ideals through his own private life, he would not be in such a situation. The expression of ideals brings about satisfaction, which then of course promotes the further expression of practical idealism.

Paul speaks the same way in any social group, and therefore to extent spreads a negative and despairing aura. I do not want to define his existence by those attitudes alone, however, for when he forgets the great gulf between his idealism and practical life, and speaks about other activities, then he is full of charming energy. That energy could have sustained him far more than it has, however, had he counted on his natural interests and chosen one of those for his life’s work. He could have been an excellent teacher. He had offers of other jobs that would have pleased him more, but he is so convinced of his lack of power that he did not dare take advantage of the opportunities. There are satisfactions in his life that prevent him from narrowing his focus even further.

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If we want to change the world for the better, then we are an idealist. If we want to change the world for the better, but we believe it cannot be changed one whit, then we are a pessimist, and our idealism will only haunt us. If we want to change the world for the better, but we believe that it will grow worse, despite everyone’s efforts, then we are a truly despondent, perhaps misguided idealist. If we want to change the world for the better, and if we are determined to do so, no matter at what cost to oneself or others, no matter what the risk, and if we believe that those ends justify any means at our disposal, then we are a fanatic.

Fanatics are inverted idealists. Usually they are vague grandiose dreamers, whose plans almost completely ignore the full dimensions of normal living. They are unfulfilled idealists who are not content to express idealism in steps, one at a time, or indeed to wait for the practical workings of active expression. They demand immediate action. They want to make the world over in their own images. They cannot bear the expression of tolerance or opposing ideas. They are the most self-righteous of the self-righteous, and they will sacrifice almost anything — their own lives or the lives of others. They will justify almost any crime for the pursuit of those ends.

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Another example: Two young women. They are exuberant, energetic, and filled with youthful idealism. They want to change the world. Working with the Ouija board, they received messages telling them that they could indeed have a part in a great mission. One young lady wants to quit her job, stay at home, and immerse herself in “psychic work,” hoping that her part in changing the world could be accomplished in that manner. The other is an office worker.

There is nothing more stimulating, more worthy of actualization, than the desire to change the world for the better. That is indeed each person’s mission. We begin by working in that area of activity that is our own unique one, with our own life and activities. We begin in the corner of an office, or on the assembly line, or in the advertising agency, or in the kitchen. We begin where we are.

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If Paul, mentioned earlier, had begun where he was, he would be a different, happier, more fulfilled person today. And to some extent or other, his effect on all the other people he has met would have been far more beneficial.

When we fulfill our own abilities, when we express our personal idealism through acting it out to the best of our ability in our daily life, then we are changing the world for the better.

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My friend Sophia has abilities , and she is banking on them, developing them in a practical way. She believes that she forms her own reality. She quenched doubts that she was not good enough to succeed, or that it was too difficult to get ahead in the fitness business. The satisfaction of performance leads her to more expansive creativity, and to her natural sense of personal power. Through developing those abilities personally, she will contribute to the enjoyment of others. She is an idealist. She will try to bring a greater sense of values to the fitness/health industry, for example, and she is willing to do the work necessary.

Youth is full of strength, however, so she find a way to give her own abilities greater expression, and hence to increase her own sense of power. Though sometimes she is dealing with dark periods of despair.

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Idealism also presupposes “the good” as opposed to “the bad,” so how can the pursuit of “the good” often lead to the expression of “the bad?” For that we will have to look further.

There is one commandment above all, in practical terms — a Christian commandment that can be used as a yardstick. It is good because it is something we can understand practically: “Thou shalt not kill.” That is clear enough. Under most conditions we know when we have killed. That Commandment is a much better road to follow, for example than: “You shall love your neighbor as yourself,” for many of us do not love ourselves to begin with, and can scarcely love our neighbor as well. The idea is that is we love our neighbor we will not treat him/her poorly, much less kill him/her — but the commandment: “Thou shalt not kill,” says we shall not kill our neighbor no matter how we feel about him/her. So let us say in a new commandment: “Thou shalt not kill even in the pursuit of our ideals.”

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What does that mean? In practical terms it would mean that we would not wage war for the sake of peace. It would mean that we did not kill animals in experiments, taking their lives in order to protect the sacredness of human life. That would be a prime directive: “Thou shalt not kill even in the pursuit of our ideals” — for man and woman has killed for the sake of his/her ideals as much as he/she ever killed for greed, or lust, or even the pursuit of power on its own merits.

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We are a fanatic of we consider possible killing for the pursuit of our ideal. For example, our ideal may be — for ideals differ — the production of endless energy for the uses of mankind and womankind, and we may believe so fervently in that ideal — this added convenience to life — that we considered the hypothetical possibility of that convenience being achieved at the risk of losing some lives along the way, that is fanaticism.

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It means that we are not willing to take the actual steps in physical reality to achieve the ideal, but that we believe that the end justifies the means: “Certainly some lives may be lost along the way, but overall, mankind and womankind will benefit.” That is the usual argument. The sacredness of life cannot be sacrificed for life’s convenience, or the quality of life itself will suffer. In the same manner, say, the ideal is to protect human life, and in the pursuit of that ideal we give generations of various animals deadly diseases, and sacrifice their lives. Our justification may be that people have souls and animals do not, or that the quality of life is less in the animals, but regardless of those arguments this is fanaticism — and the quality of human life itself suffers as a result, for those who sacrifice any kind of life along the way lose some respect for all life, human life included. The ends do not justify the means.

The American experiment with democracy is heroic, bold, and innovative

In historic terms as we understand them, this is the first time that all of the inhabitants of a country were to be legally considered equal citizens one with the other. That was to be, and is, the ideal. In practical terms, of course, there often are inequalities. Treatment in the marketplace, or in society, often shows great divergence from that stated national ideal. Yet the dream is a vital portion of American national life, and even those who are unscrupulous must pay it at least lip service, or cast their plans in its light.

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In the past, and in large areas of the world now, many important decisions are not made by the individual, but by the state, or religion, or society. In this century several issues came to the forefront of American culture: The exteriorization of organized religion, which became more of a social rather than a spiritual entity, and joining of science with technology and moneyed interests. William James’ books would be good background material here, particularly the sections dealing with democracy and spiritualism. In any case, on the one hand each individual was to be equal with each other person. Marriages, for example, were no longer arranged. A man no longer need follow his father’s vocational footsteps. Young adults found themselves faced with a multitudinous number of personal decisions that in other cultures were made more or less automatically. The development of transportation opened up the country, so that an individual was no longer bound to his or her native town or region. All of this meant that man’s and woman’s conscious mind was about to expand its strengths, its abilities, and its reach. The country was — and still is — brimming with idealism.

That idealism, however, ran smack into the dark clouds of Freudian and Darwinian thought. How could a country be governed effectively by individuals who were after all chemicals run amok in images, with neuroticism built-in from childhood — children of a tainted species, thrown adrift by a meaningless cosmos in which no meaning could be found?

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Organized religion felt threatened; and if it could not prove that man/woman had a soul, it could at least see to it that the needs of the body were taken care of through suitable social work, and so it abandoned many of the principles that might have added to its strength. Instead it settled for platitudes that equated cleanliness with virtue — hence, or course, our deodorant advertisements, and many other aspects of the marketplace.

In public mind, it made little difference whether the devil or tainted genes condemned the individual to a life in which it seemed he/she could have little control. He or she began to feel powerless. He/she began to feel that social action itself was of little value, for if man’s or woman’s evil were built-in, for whatever reasons, then where was there any hope?

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There was some hope, at least, in looking for better living conditions personally. There was some hope in forgetting one’s doubts in whatever exterior distractions could be found. Idealism is tough, and it is enduring, and no matter how many times its is seemingly slain, it comes back in a different form. So those who felt that religion had failed them looked anew to science, which promised — promised to — provide the closest approximation to heaven on earth: Mass production of goods, two cars in every garage, potions for every ailment, solutions for every problem. And it seems in the beginning that science delivered, for the world was changed from candlelight to electric light to neon in the flicker of an eye, and man and woman could travel in hours distances that to his father or grandfather took days on end.

And while science provided newer and newer comforts and conveniences, few questions were asked. There was, however, no doubt about it: Exterior conditions had improved, yet the individual did not seem any happier. By this time it was apparent that the discoveries of science could also have a darker side. Life’s exterior conveniences would hardly matter if science’s knowledge was used to undermine the very foundations of life itself.

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The various potions taken faithfully by the public were now often found to have very unfortunate side effects. The chemicals used to protect agriculture had harmful effects upon people. Such situations bothered the individual far more than the threat of nuclear disaster, for they involved his contact with daily life: The products that he/she bought, the medicines that he/she took.

Some people looked, and are looking, for some authority — any authority — to make their decisions for them, for the world seems increasingly dangerous, and they, because of their beliefs, feel increasingly powerless. They yearn toward old ways, when the decisions of marriage were made for them, when they could safely follow in their father’s or mother’s footsteps, when they were unaware of the lure of different places, and forced to remain at home. They have become caught between science and religion. Their idealism finds no particular outlet. Their dreams seem betrayed.

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Those people look to cults of various kinds, where decisions are made for them, where they are relieved of the burden of an individuality that has been robbed of its sense of power by conflicting beliefs. At one time the males might have been drafted into the army, and, secretly exultant, gone looking for the period before full adulthood — where decisions would be made for them, where they could mark time, and where those who were not fully committed to life could leave it with a sense of honor and dignity.

In the past also, even in our country, there were convents and monasteries for those who did not want to live in the world as other people did. They might pursue other goals, but the decisions of where to live, what to do, where to go, how to live, would be made for them. Usually such people were joined by common interests, a sense of honor, and there was no retaliation to be feared in this century.

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Cults, however, deal primarily with fear, using it as a stimulus. They further erode the power of the individual, so that he is frightened to leave. The group has power. The individual has none, except that the power of the group is vested in its leader. Those who died in Guyana, for example, were suicidal inclined. They had no cause to live for, because their idealism became so separated from any particular actualization that they were left only with its ashes.

The leader of Jonestown was at heart an idealist. When does an idealist turn into a fanatic? When can the search for the good have catastrophic results, and how can the idealism of science be equated with the near-disaster at Fukushima Nuclear Power Plant, and with the potential disasters that in our terms exist in the storage of nuclear wastes, or in the production of nuclear bombs?

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People who live in tornado country carry the reality of a tornado in their minds and hearts as a psychological background.

To one extent or another, all of the vents of their lives happen punctuated or accented by the possibility of disaster. They feel that at any time they might be caused to face the greatest challenge, to rely upon their strongest resources, their greatest forbearance, and faced by a test of endurance. They use — or they often use — such a psychological and physical backdrop to keep those qualities alive within themselves, for they are the kind of people who like to feel pitted against a challenge. Often the existence of probabilities and their acceptance does provide a kind of exterior crisis situation that individually and en masse is a symbol of independence and inner crisis. The crisis is met in the exterior situation, and as the people deal with that situation they symbolically deal with their own inner crises. In a way those people trust such exterior confrontations, and even count upon a series of them, of varying degrees of severity, that can be used throughout a lifetime for such purposes.

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Those who survive feel that they have been given a new lease on life, regardless of their circumstances: They could have been killed and were not. Others use the same circumstances as excuses for no longer hanging on to a wish for life, and so it seems that while saving face they fall prey to the exterior circumstances.

Psychological Fallout

Characteristics of a cult; There are fanaticism, a closed mental environment, the rousing of hopes toward an ideal that seemed unachievable because of the concentration upon all of the barriers that seemed to stand in its way.

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Most cults have their own specialized language of one kind of another — particular phrases used repetitively — and this special language further serves to divorce the devotees from the rest of the world. This practice was also followed by those at Jonestown. Loyalty to friends and family was discouraged, and so those in Jonestown had left strong bonds of intimacy behind. They felt threatened by the world, which was painted by their beliefs so that it presented a picture of unmitigated evil and corruption. All of this should be fairly well recognized. The situation led to the deaths of hundreds.

The Fukushima Nuclear Power Plant situation potentially threatened the lives of many thousands, and in that circle of events the characteristics of a cult are less easy to discern. Yet they are present. We have scientific cults as well as religious ones.

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Religion and science both loudly proclaim their search for truth, although they are seemingly involved in completely opposing systems. They both treat their beliefs as truths, with which no one should tamper. They search for beginnings and endings. The scientists have their own vocabulary, which is used to reinforce the exclusive nature of science. Now I am speaking of the body of science in general terms here, for here is in a way a body of science that exists as a result of each individual scientist’s participation. A given scientist man act quite differently in his family life and as a scientist. He/she may love his/her family dog, for example, while at the same time think nothing of injecting other animals with diseased tissue in his/her professional capacity.

Granting that, however, cults interact, and so there is quite a relationship between the state of religion, when it operates as a cult, and the state of science when it operates as a cult. Right now our cultish religions exist in response to the cultish behavior of science. Science insists it does not deal with values, but leaves those to philosophers. In stating that the universe is an accidental creation, however, a meaning less chance conglomeration formed by an unfeeling cosmos, it states quite clearly its belief that the universe and man’s existence has no value. All that remains is what pleasure or accomplishment can somehow be wrested from man’s individual biological processes.

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A recent article in a national magazine speaks about the latest direction of progress in the field of psychology, saying that man and woman will realize that his/her moods, thoughts, and feelings are the result of the melody of chemicals that swirl in his/her brain. That statement devalues man’s and woman’s subjective world.

The scientists claim a great idealism. They claim to have the way toward truth. Their “truth” is to be found by studying the objective world, the world of objects, including animals and stars, galaxies and mice — but by viewing these objects as if they are themselves without intrinsic value, as if their existence have no meaning.

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Now those beliefs separate man and woman from his/her own nature. He/she cannot trust oneself — for who can rely upon the accidental bubbling of hormones and chemicals that somehow form a stew called consciousness — an unsavory brew at best, so the field of science will forever escape opening up into any great vision of the meaning of life. It cannot value life, and so in its search for the ideal it can indeed justify in its philosophy the possibility of an accident that might kill many many people through direct or indirect means, and kill the unborn as well.

That possibility is indeed written in the scientific program. There are plans, though faulty ones, of procedures to be taken in case of accident — so in our world that probability exists, and is not secret. As a group the scientists rigorously oppose the existence of telepathy or clairvoyance, or of any philosophy that brings these into focus. Only lately have some begun to think in terms of mind affecting matter, and even such a possibility disturbs them profoundly, because it shatters the foundations of their philosophical stance.

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The scientists have long stood on the side of “intelligence and reason,” logical thought, and objectivity. They are trained to be unemotional, to stand apart from their experience, to separate themselves from nature, and to view any emotional characteristics of their own with an ironical eye. Again, they have stated that they are neutral in the world of values. They became, until recently, the new priests. All problems, it seems, could be solved scientifically. This applied to every avenue of life: to health matters, social disorders, economics, even to war and peace.

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How did such scientific gentlemen and gentlewomen, with all of their precise paraphernalia, with all of their objective and reasonable viewpoints, end up with a nuclear plant that ran askew, that threatened present and future life? And what about the people who love nearby?

Human deals with a kind of dual selfhood

In that Human presently thinks of Human as an uneasy blend of body and mind. Human identifies primarily with what I call a limited portion of Human consciousness. That portion human equates with mind or intelligence. Human identifies with events over which he/she is aware of having some control.

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Human thinks of acts, for example, and acting and doing, but he does not identify Human with these inner processes that make acting and doing possible. Human identifies with what he/she thinks of as Human logical thought, and the abilities of reasoning. These seem to suggest that Human possesses and elegant, cool separation from nature, that the animals for example do not. Human does not identify, with the processes that make Human logical thinking possible. Those processes are spontaneous and ‘unconscious,’ so it appears that anything outside of Human conscious control must be undisciplined or chaotic, and lacking in all logic.

Both religion and science are based upon such beliefs. Anything that happens spontaneously is looked upon with suspicion. The word seems to suggest elements out of control, or motion that goes from one extreme to another. Only the reasoning mind, it seems, has any idea of order, discipline, or control.

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Human is therefore set against Human nature in Human’s own mind, and Human thinks Human must control it. The fact is that man’s and woman’s consciousness can indeed become aware of — aware of — those spontaneous processes. But he/she oneself has largely closed the door of comprehension, so that he only identifies with what he/she thinks of as his/her rational mind, and tries to forget as best he/she can those spontaneous processes upon which the mind rides so triumphantly

Human has often become frightened of Human’s own creativity, then, since he or her has not trusted its source.

Scientists have become somewhat contemptuous of the non-elite

Contemptuous of all who are not scientists, and they build up a false sense of comparative omnipotence in response — and that makes them less careful than they should be. They feel misunderstood by the public.

None of them want any disaster, and yet some of them think it would serve the people right — for then the people might realize that politicians do not understand science, and that the scientists should after all be put in control: “We must have enough money, or who knows what can go wrong?”

The scientific elite could of course present a probability in which a world was created [where] the common man could have little knowledge of its workings. We actually have an excellent set of guards and balances in our country. Now our TV dramas, systematically show our Frankenstein movies just when our scientists are contemplating all kinds of experiments supposed to bring forth life. Hardly a coincidence, for the mass minds of the people are bale to make certain joint statements, and those statements are heard.

Everything in nature is intentional and useful

Everything in nature is intentional; therefore dreams must fulfill important roles in people’s lives — but how, in ordinary terms?

Even if we don’t consciously remember our dreams, we do get the message. Part of it will appear in our daily experience in one way or another — in our conversation or daily events.

Because dreams are such a perfect combination of stimuli from the inner environment and the exterior environment, other events are often used to trigger inner dream messages, just as the opposite occurs. And in a gathering of three people watching the same TV drama, say, each of them might be interpreting different portions of the program so that those portions correlate with their individual dreams of the night before, and serve to bring them their dream messages in ways they can accept.

Great discrimination is used to do that; for example, one newspaper item is noticed over others because a certain portion of that item represents some of the dream’s message. Another portion might come from a neighbor — but from the dreamer’s interpretation of the neighbor’s remarks, that further brings home the dream message. In such cases the individual will scarcely be aware that a dream is involved.

We might dream of going away on a long trip by car, only to find that a tire blew when we were driving too fast. We may never remember the dream. One way or another, however, we will hit upon some kind of situation — a portion of a TV drama, perhaps — in which a tire is blown. Or we will see an item of that nature in the internet, or we will hear a story, told directly or indirectly about the same kind of dilemma. The magnitude of the physical stimuli with which we are surrounded makes it possible, of course, for any given day. Even then, we might not recall the dream, but the situation itself as it comes to our attention might make us check our tires, decide to put off our trip, or instead lead us to inner speculation about whether we are going too fast in a certain direction for our own good at this time. But we will get the dream’s message.

Psychological objects

Objects just originate in man’s and woman’s imagination, there’s always a strong connection between objects and man’s and woman’s dreams. They act as symbols of inner reality, so it’s only natural that whether he/she is aware of it or not, man/woman perceives objects in such a fashion that they also stand for symbols that first originate in his/her dreams.

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This also has to do with large events, that we might for convenience’s sake think of for now as psychological objects — that is, events seen and recognized by large numbers of people in the same way that objects are.

The Christ drama is a case in point, where private and mass dreams were then projected outward into the historical context of time, and then reacted to in such a way that various people became exterior participants — but in a far larger mass dream that was then interpreted in the most literal of physical terms. Even while it was, it also got the message across, though the inner drama itself was not recalled; and as the dream merged with historical events, and it was interpreted by so many, its message also became distorted — or rather, it mixed and merged with other such dreams, whose messages were far different.

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Look at our nuclear-reactor troubles at the plant by Fukushima (Japan). The entire idea of nuclear power was first a dream — an act of the imagination of the part of private individuals — and then through fiction and the arts, a dream on the part of many people. Instantly, probabilities spun out from that dream in all directions, vast potential and dangers.

It was hardly a coincidence that this particular situation arrived in the social climate first of all portrayed in a movie.

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Nuclear power stands for power, plain and simple. Is it good or bad? It stands in man’s and woman’s dreams as belonging to God: the power of the universe. Man and woman has always considered oneself, in our terms as set apart from nature, so he/she must feel set apart from nature’s power — and there must be a great division in his/her dreams between the two. Nuclear energy in fact, then, comes as a dream symbol, and emerges into the world as something to be dealt with.

Fundamentalists think of nuclear power as a force that God might use, say, to destroy the world. That event in Japan means one thing to them. Some of the scientists equate nuclear power with man’s and woman’s great curiosity, and feel that they wrest this great energy from nature, smarter than their fellow men — so they read those events in their own way. The probabilities are still surging, of course, and in private and mass dreams people try out all kinds of endings for that particular story.

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All in all, millions of people are involved, who will be affected of course to one extent or another.

There is a tie-in, and it’s that the Christ drama happened as a result of man’s and woman’s dream, at least, of achieving brotherhood — a quiet, secure sense of consciousness, and a morality that would sustain him/her in the physical world.

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The Christ drama did splash over into historical reality. Man’s and woman’s fears of not achieving brotherhood, or not achieving a secure state of consciousness, or a workable morality, result in his/her dreams of destruction, however they are expressed. And indeed, the present physical event as it exists now at the energy plant Fukushima can easily be likened to — and is — a warning dream to change man’s and woman’s actions.

The people of Jonestown died of an epidemic of beliefs

The case was startling, because of the obvious suicidal acts. The poison was after all, left as evidence. Had the same number of people been found dead of a vicious disease — aids or whatever– the virus involved would have been the villain.

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We think of viruses as physical, and of thoughts as mental. We should know that thoughts also have their physical aspects in the body, and that viruses have their mental aspects in the body. At times we ask why an ailing body does not simply assert itself and use its healing abilities, throwing off the negative influence of a given set of beliefs and thoughts.

When we think of thoughts as mental and viruses as physical, the question is understandable. It is not just that thoughts influence the body, as of course they do; but each one of them represents a triggering stimulus, bringing about hormonal changes and altering the entire physical situation at any given time.

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Our physical body is, as an entity, the fleshed-out version –the physically alive version — of the body of our thoughts. It is not that our thoughts have a chemical reality besides their recognizable mental aspects. I will use an analogy. It is not the best, but I hope it will get the point across: It is as if our thoughts turned into the various appendages of our body. They have an invisible existence within our body as surely as viruses do. Our body is composed not only of the stuff within it that, say, X-rays or autopsies can reveal, but it also involves profound relationships, alliances and affiliations that nowhere physically show. Our thoughts are as physically pertinent to our body as viruses are, as alive and self-propagating, and they themselves form inner affiliations. Their vitality automatically triggers all of the body’s inner responses. When we think thoughts they are conscious. We think in sentences, or paragraphs, or perhaps in images. Those thoughts, as clearly as I can explain this, rise from inner components of which we are unaware.

When the thought, is thought, it is, say, broken down again to those components. Our thoughts have an emotional basis, also. The smallest cell within our body contributes to that emotional reality, and reacts instantly to our thoughts.

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In those terms, thoughts move far quicker of course than viruses. The action of the virus follows the thought. Each thought is registered biologically. Basically, when we have an immunity to a disease we have a mental immunity.

We think of viruses as evil, spreading perhaps from country to country, to “invade” scores of physical mechanisms. Now thoughts are “contagious.” We have natural immunity against all thoughts that do not fit in with our own purposes and beliefs, and naturally, we are “inoculated” with a wholesome trust and belief in our own thoughts above others. The old ideas of Voodooism recognized some of these concepts, but complicated and distorted them with fears of evil, psychic invasion, psychic killing, and so forth. We cannot divide, say, mental and physical health, nor can we divide a person’s philosophy from his bodily condition.

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While I say all of this about thoughts and viruses, remember the context of the discussion, for new information and insights are always available to an individual from sub-conscious and the body does indeed send its own signals.

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The people who died at Jonestown believed that they must die. They wanted to die. How could their thoughts allow them to bring about their [bodily deaths]? The question makes sense only if we do not realize that our thoughts are as physically a part of our body as viruses are.

Animals do not “think” of long lives or short lives…

But of a brilliant present, which in a way, compared to our framework, has no beginning or end. Time in those terms, does not exist for them — and in the deepest of terms, a life’s quality on a human scale cannot be judged primarily in terms of its length, either. Time is in the present for an animal, in a way its life was eternal to it, whether it lived 10 months or 10 years, or whatever.

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There is no such thing as a cat consciousness, basically speaking, or a bird consciousness. In those terms, there are instead simply consciousnesses that choose to take certain focuses.

I want to avoid tales of the transmigration of the souls of men to animals, say — a badly distorted version of something else entirely. If there is no consciousness ‘tailored’ to be a cat’s or a dog’s then there is no prepackaged, predestined, particular consciousness that is meant to be human, either.

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The cellular announcement is made that the strong possibility exist, for the birth and death of each cell is known to all cells in the world. Cellular communication is too fast for us to follow.

The quality of identity is far more mysterious than we understand, for we assign an identity in a blanket fashion, say, to each living thing. A dead cat for example exists in the following manner: ‘The units of consciousness that organized to form his/her identity as we knew it, still form that pattern — but not physically. The cat exists as itself in the greater living memory of its own ‘larger’ selfhood. Its organization from which it came.

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That identity remains vital, known to itself whether or not it is reactivated in our terms. This is not necessarily always the case — and there is great variation — but the cat identifies with ‘the larger organization’ of the litter [that is, with his brothers and sisters, all of whom may be also dead], and the consciousnesses of that litter are together. They may be forming a gestalt, where the litter’s consciousnesses will merge to form a new identity.

 

We could not live without viruses

Nor could our biological reality as we know it exist without viruses.

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Viruses appear to be “the bad guys,” and as a rule we think of them separately, as for example the smallpox virus. There are overall affiliations in which viruses take part, however, in which delicate balances are maintained biologically. Each body contains countless viruses that could be deadly at any given time and under certain conditions. These — and I am putting it as simply as possible — take turns being active or inactive within the body, in accordance with the body’s overall condition. Viruses that are “deadly in certain stages are not in others, and in those later stages they react biologically in quite beneficial ways, adding to the body’s stability by bringing about necessary changes, say, in cellular activities that are helpful at given rates of action. These in turn trigger other cellular changes, again of a beneficial nature.

As an example from another field, consider poisons. Belladona can be quite deadly, yet small doses of it were known to aid the body in disease conditions.

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The viruses in the body have a social, cooperative existence. Their effects become deadly only under certain conditions. The viruses must be triggered into destructive activity, and this happens only at a certain point, when the individual involved is actively seeking either death or a crisis situation biologically.

The initial contagion in such cases is always emotional and mental. Social conditions are usually involved, so that an individual is, say, at the lower end of a poor social environment, a seeming victim of it, or in a situation where his individual values as a social member is severely weakened.

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In the same way that a member of such a society can go [askew], blow his stack, go overboard, commit antisocial acts, so in the same fashion such a person can instead trigger the viruses, wreck their biological social order, so that some of them suddenly become deadly, or run [amok]. So of course the resulting diseases are infectious. To that degree they are social diseases. It is not so much that a virus, say, suddenly turns destructive — though it does — as it is that the entire cooperative structure within which all the viruses are involved becomes insecure and threatened.

Viruses mutate. Such is often the case. It seems quite scientific to believe in inoculations against such dangerous diseases — and certainly, scientifically, inoculations seem to work. People in our time right now are not plagued by smallpox, for example. Some cultures have believed that illnesses were caused by demons. Medicine men, through certain ceremonies, would try to rid the body of the demons — and those methods worked also. The belief system was tight and accepted, and it only began to fail when societies encountered “civilized views.”

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If we call the demons “negative beliefs,” however, then we have taken strides forward. People continue to die of diseases. Many of our scientific procedures, including inoculations, of themselves “cause” new diseases. It does not help a patient inoculated against smallpox and polio if [eventually] he/she dies as a result of his negative beliefs.

What I have said about viruses applies to all biological life. Viruses are “highly intelligent” — meaning that they react quickly to stimuli. They are responsive to emotional states. They are social and usually spread through person-to-person contact. This is why many people try to limit their exposure to these viruses by wearing things like a surgical-mask,” for example. By wearing face masks, and other things similar, people can reduce their chances of getting the virus and spreading it on to others. Their spread determines their scale of life. This usually varies considerably, and some can be inactive for centuries, and revive. They have extensive memory patterns, biologically imprinted. Some can multiply in the tens of thousands within seconds. They are in many ways the basis of biological life, but we are aware of them only when they show “a deadly face.”

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We are not aware of the inner army of viruses within the body that protect it constantly. Host and virus both need each other, and both are part of the same life cycle.

Everyhour in every day we get better and better

A suggestion solemnly repeated many times, particularly after the turn of the century. This might sound like a bit of overly optimistic, though maybe delightful, nonsense. To a degree, however, that suggestion worked for millions of people. It was not a cure-all. It did not help those who believed in the basic untrustworthiness of their own natures. The suggestion was far from a bit of fluff, however, for it could serve — and it did — as a framework about which new beliefs could rally.

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We often have in our society the opposite suggestion, however, given quite regularly: “Everyday, in every way, I am growing worse, and so is the world.” We have meditations for disaster, beliefs that invite private and mass tragedies. They are usually masked by the polite clothing of conventional acceptance. Many thousands may die in a particular battle or war, for example. The deaths are accepted almost as a matter of course. These are victims of war, without question. It seldom occurs to anyone that these are victims of beliefs — since the guns are quite real, and the bombs and the combat.

The enemy is obvious. His intentions are evil. Wars are basically examples of mass suicide — embarked upon, however, with all of the battle’s paraphernalia, carried out through mass suggestion, and through the nation’s greatest resources, by men who are convinced that the universe is unsafe, that the self cannot be trusted, and that strangers are always hostile. We take it for granted that the species is aggressively combative. We must out-think the enemy nation before we ourselves are destroyed. These paranoiac tendencies are largely hidden beneath man’s nationalistic banners.

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“The end justifies the means.” This is another belief, most damaging. Religious wars always have paranoiac tendencies, for the fanatic always fears conflicting beliefs, and systems that embrace them.

We have occasional epidemics that flare up, with victims left dead. Partially, these are also victims of beliefs, for we believe that we have natural body is the natural prey of viruses and diseases over which we have no personal control, except as it is medically provided. In the medical profession, the overall suggestion that operates is one that emphasizes and exaggerates the body’s vulnerability, and plays down its natural healing abilities. People die when they are ready to die, for reasons that are their own. No person dies without a reason. We are not taught that, however, so people do not recognize their own reasons for dying, and are not taught to recognize their own reasons for living — because we are told the life itself is an accident in a cosmic game of chance.

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Therefore, we cannot trust our own intuitions. We think that our purpose in life must be to be something else, or someone else, than we are. In such a situation many people seek out causes, and hope to merge the purposes of the cause with their own unrecognized one.

There have been many great men and women involved in causes, to which they gave their energies, resources, and support. Those people, however, recognized the importance of their own beings, and added that vitality to causes in which they believed. They did not submerge their individuality, and became more themselves. They extended their horizons, pushed beyond the conventional mental landscapes — driven by zest and vitality, by curiosity and love, and not by fear.

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Many people lose their lives in tragedies. People willingly take their lives at the command of their leaders. No armies stand outside. Those people succumb to an epidemic of beliefs, to an environment [that is] closed mentally and physically. The villains consists of the following ideas that the world is unsafe, and growing deadly; that the species itself is tainted by a deadly intent; that the individual has no power over his or her reality; that society or social conditions exist as things in themselves, and their purposes run directly counter to the fulfillment of the individual; and lastly, that the end justifies the means, and that the action of any kind of god is powerless in the world.

The people who kill themselves are idealists — perfectionists of exaggerated quality, whose very desire for the good was tainted and distorted by those beliefs just mentioned. For those beliefs must gradually shut out perception of good from experience.

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Man/Woman is of good intent. When we see evil everywhere in man’s and woman’s intent — in our own actions and those of others — then we set oneself up against our own existence, and that of our kind. We focus upon the gulf between our ideals and our experience, until the gulf is all that is real. We will not see man’s and woman’s good intent, or we will do so ironically — for in comparison with our ideals, good in the world appears to be so minute as to be a mockery.

To this extent experience becomes closed. Such people are frightened of themselves, and of the nature of their existence. They may be intelligent or stupid, gifted, or mundane, but they are frightened of experiencing themselves as themselves, or of acting according to their own wishes. They help create the dogma or system or cult to which they “fall prey.” They expect their leader to act for them. To a certain extent he/she soaks up their paranoia, until it becomes an unquenchable force in him/her, and he/she is their “victim” as much as his/her followers are his/her “victims.”

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In the Middle East affair, we have “red-blooded Americans” dying on a foreign shore, under a banner of wars, which under certain circumstances have been acceptable. We did not have Americans dying in a bloody revolution, caught among terrorists. We had instead Americans succumbing in a foreign land to some belief that are peculiarly American, and home-grown.

We have American belief that money will solve almost any social problem, that the middle-class way of life is the correct “democratic” one, and that the difficulty between blacks and whites in particular can be erased by applying social bandages, rather than by attacking the basic beliefs behind the problem.

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Many young men and women have come to adulthood in fine ranch houses in good neighborhoods. They would seem to be at the peak of life, the product of the best America has to offer. They never had to work for a living, perhaps. they may have attended colleges — but they are the first to realize that such advantages do not necessarily add to the quality of life, for they are the first to arrive at such an enviable position.

The parents have worked to give their children such advantages, and the parents themselves are sometimes confused by their children’s attitudes. The money and position, however, have often been attained as a result of the belief in man’s and woman’s competitive nature — and that belief itself erodes the very prizes it produces: The fruit is bitter in the mouth. Many of the parents believed, quite simply, that the purpose of life was to make more money. Virtue consisted of the best car, or house or swimming pool — proof that one could survive in a tooth-and-claw world. But the children wondered: What about those other feelings that stirred in their consciousness? What about those purposes they sensed? The hearts of some of them were like vacuums, waiting to be filled. They looked for values, but at the same time they felt that they were themselves sons and daughters of a species tainted, at loose ends, with no clear destinations.

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They tried various religions, and in the light of their opinions of themselves their earlier advantages seemed only to damn them further. They tried social programs, and found a curious sense of belonging with the disadvantaged, for they were also rootless. The disadvantaged and the advantaged alike then join in a bond of hopelessness, endowing a leader with a power they felt they did not possess.

They finally retreated into isolation from the world they knew, and the voice of their leader at the was magnified merging of their own voices. In death they fulfilled their purposes, merging a mass statement. It would make Americans question the nature of [suicide’s]their society, their religions, their politics, and their beliefs.

Each suicide decided to go along that course.

Paranoia and its manifestations

Paranoia is extremely interesting because it shows the ways in which private beliefs can distort events that connect the individual with other people. The events are “distorted.” yet while the paranoid is convinced that those events are valid, this does not change other people’s perception of the same happenings.

Paranoia is most commonly associated with intoxication and withdrawal symptoms from drugs, including alcohol and cocaine. However, paranoia is seen in a wide range of people for many different reasons. Paranoia can be a feature of another mental illness, like anxiety or depression, but most commonly occurs in psychotic disorders like schizophrenia and paranoid personality disorder. The more severe the mental illness is, the less likely the said person is going to realize that they are experiencing paranoia instead of threat from people, or even the world.

Alternatively, elderly people suffering from illnesses like dementia can experience paranoia as a symptom of their illness. This is due to the way the brain is altered throughout the illness. Paranoia will usually start with suspicious delusions that the person suffering from Alzheimer’s experiences; they may imagine that their family members are stealing from them, or that someone is following them. As family members, it can make it difficult to interact with the person with Alzheimer’s (you can take a look at these tips on Alzheimer’s Communication if you’re struggling with this) and it can be even more difficult to calm the person down than those suffering from mental illness or drug abuse. Unfortunately, treating paranoia in those with Alzheimer’s is hard due to the alterations of the brain constantly.

Whatever the case, paranoia takes many different forms and impacts many different people. Paranoia does not care for whoever it takes a hold on, and it’s not something that is easily fought off.

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What I want to emphasize here is the paranoid’s misinterpretation of innocuous personal or mass events, and to stress the ways in which physical events can be put together symbolically, so that from them a reality can be created that is almost part physical and part dream.

We must of course interpret events in a personal manner. We create them. Yet there is also a meeting ground of more or less shared physical encounters, a sense plateau that offers firm-enough footing for the agreement of a mass-shared world. With most mental aberrations, we are dealing with people whose private symbols are so heavily thrust over prime sense data that even those data sometimes become almost invisible. These individuals often use the physical world in the way that most people use the dream world, so that for them it is difficult to distinguish a private and a publicly-shared reality.

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Many such people are highly creative and imaginative. Often, however, they have less of a solid foundation than others in dealing with a mass-shared reality, and so they attempt to impose their own private symbols upon the world, or to form a completely private world. I am speaking in general terms now, and in those terms such people are leery of human relationships. Each person forms his or her own reality, and yet that personal reality must also be shared with others, and must be affected by the reality of others.

As creatures dwelling in time and space, our senses provide us with highly specific data, and with a cohesive-enough physical reality. Each person may react to the seasons in a very personal manner, and yet we all share those natural events. They provide a framework for experience. It is up to the conscious mind to interpret sense events as clearly and concisely as possible. This allows for the necessary freedom of action for psychological and physical mobility. We are an imaginative species, and so the physical world is colored, charged, by our own imaginative projections, and powered by the great sweep of the emotions. But when we are confused or upset, it is an excellent idea to return our attention to the natural world as it appears at any given moment — to sense its effect upon us as separate from our own projections.

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We form our own reality. Yet if we are in the Northeast in the wintertime, we had better be experiencing a physical winter, or we are far divorced from primary sense data.

The paranoid has certain other beliefs. Let us take a hypothetical individual — one who is convinced he has a healthy body, and is proud of mental stability. Let us call this friend Paul.

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Paul [for his own reasons] may decide that his body is out to get him and punish him, rather than say, the FBI. He may symbolically pick out an organ or a function, and he will misinterpret many body events in the same way that another may misinterpret mass events. Any public service announcements, so-called, publicizing symptoms connected with his sensitive area, will immediately alarm him. He will consciously and unconsciously focus upon that [art of the body,] anticipating its malfunction. Our friend can indeed alter the reality of his body.

Paul will interpret such body events in a negative fashion, and as threatening, so that some quite normal sensations will serve the same functions as a fear of policemen, for example. If he keeps this up long enough, he will indeed strain a portion of the body, and by telling others about it he will gradually begin to affect not only his personal world, but that part of the mass world with which he has contact: It will be known that he has an ulcer, or whatever. In each case we are dealing with a misinterpretation of basic sense data.

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When I say that a person misinterprets sense data, I mean that the fine balance between mind and matter becomes overstrained in one direction. There are, then, certain events that connect the world. Though when everything’s said and done these events come from outside of the world’s order, nevertheless they appear as constants within it. Their reality is the result of the most precise balancing of forces so that certain mental events appear quite real, and others are peripheral. We have dusk and dawn. If in the middle of the night, and fully awake, we believe it is sunrise in physical terms, and cannot differentiate between our personal reality and the physical one, then that balance is disturbed.

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The paranoid organizes the psychological world about his/her obsession, for such it is, and he/she cuts everything out that does not apply, until all conforms to his/her beliefs. An examination of unprejudiced sense data at any point would at any time bring him/her relief.

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The pristine uniqueness of the individual

I strongly state the pristine uniqueness of the individual. I also say that there are no limitations to the self. Many people express themselves through their diamond art, I’ve heard how-to-frame-diamond-paintings framing is a great way to explore yourself through an artistic medium. The initial two statements can appear to be contradictory. When we are children, our sense of identity does not include old age in usual experience. When we are an old person, we do not identify ourselves as a child. Our sense of identity, then, changes physically through the years. In a way it seems that we add on to oneself through experience, becoming “more than we were before.” We move in and out of probable self hoods, while at the same time — usually with the greatest of ease — we maintain an identity of oneself. The mosaics of consciousness are brilliant to behold.

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When I speak of mosaics, one might think of small segments, shining and of different shapes and sizes. Yet the mosaics of consciousness are more like lights, radiating through themselves and through a million spectrums.

The infant sees mental images before birth, before the eyes are open. Our memory, it seems, is our own — yet we have a history of other existences. We remember other faces, even though the mind we call the conscious one may not recognize the images from that deep inner memory. It must often clothe them in fantasy. We are oneself. Each self is secure in its own identity, unique in its characteristics, meeting life and the seasons in a way that has never happened before, and will never happen again — yet still we are a unique version of our greater self. We share in certain overall patterns that are in themselves original.

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It is as we shared, say, a psychological planet, populated by people who had the same roots, the same ground of being — as if we shared the same continents, mountains, and oceans. Instead we share patterns of development, images, memories, and desires. There are reflected in our physical life, and in one way or another elements of our life are shared in the same fashion.

Painting can be a teacher, leading us through and beyond images, and back to them again. Painting was meant to bring out from the recesses of our being the accumulation of our knowledge in the form of images — not or people we might meet now on the street, but portraits of the residents of the mind. The residents of the mind are very real. In a certain fashion, they are our parents more than our parents are, and when we express their realities, they are also expressing ours. All time is simultaneous. Only the illusion of time on each of our parts keeps us from greeting each other. To some extent, when we paint such portraits we are forming psychic bridges between ourselves and those other selves: Our own identity as oneself grows.

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Only in a manner of speaking, there are certain –“power selves,” or personalities; parts of our greater identity who utilized fairly extraordinary amounts of energy in very constructive ways. That energy is also a part of our personality — and as we paint such images we will undoubtedly feel some considerable bursts of ambition, and even exuberance. The feelings will allow us to identify the images of such personalities.

The paint brush can indeed be a key to other worlds, of course. Our own emotional feelings carry over in such paintings. Encourage the dream activity, and there will be a correspondence between our dreams, paintings and writings. Each one encourages the others. Writing gains vitality from painting, our painting from writing — and the dreaming self at one time or another is in contact with all other Aspects of reality.

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If we cannot trust our private self, then we will not trust oneself in our relationships with others or in society.

If we do not trust private self, we will be afraid of power, for we will fear that we are bound to misuse it. We may then purposefully put oneself in a position of weakness, while all of the time claiming that we seek influence. Not understanding oneself, we will be in a quandary, and the mechanics of experience will appear mysterious and capricious.

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There are certain situations, however, in which those mechanics can be clearly seen, and so let us examine some such circumstances. A few that I discuss may be exaggerated, in that they are not “normal” conditions in most people’s lives. Their rather bizarre nature, however, throws a giant spotlight upon intents, purposes, and cross-purposes, that too often appear in the lives of quite normal men and women.

When people are convinced that the self is untrustworthy, for whatever reasons, or that the universe is not safe, then instead of luxuriating in the use of their abilities, exploring the physical and mental environments, they begin to pull in their realities — to contract their abilities, to over-control their environments. They become frightened people — and frightened people do not want freedom, mental or physical. They want shelter, a definite set of rules. They want to be told what is good and bad. They lean toward compulsive behavior patterns. They seek out leaders — political, scientific, or religious — who will order their lives for them.

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I want to discuss about people who are frightened of themselves, and the roles that they seek in private and social behavior. And discuss closed environments, whether mental or physical, in which questioning becomes taboo and dangerous. Such environments may be private, as in the case of persons with what are generally called mental disorders, or they may be shared by many, in — for example — mass paranoia.

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There are religious cults, and there are also scientific ones. These are people who follow a cult that is purely private, with rules and regulations as rigorous as any sent down to a group of frightened followed by a despot of whatever kind. Such conditions exist, and I hope that my blog discussion will lead to great understanding. An introduction of concepts that will privately encourage greater productivity and creativity, and therefore automatically contribute to more healthy and sane social ways.

People die for a “cause” only when they have found no cause to live by

And when it seems that the world is devoid of meaning, then some people will make a certain kind of statement through the circumstances connected with their own deaths.

We will shortly return to a discussion of such “causes,” and their relationship with the person’s feeling that life has or does not have a meaning.

For now, consider a very simple act. You want to walk across the room and pick up a paper, for example. That purpose is simple and direct enough. It automatically propels your body in the proper fashions, even though you are not consciously aware of the inner mechanisms involved. You don’t imagine the existence of blocks or impediments in your way, in the form of additional furniture placed in your path by accident, fate, or design. You make a simple straight path in the proper direction. The act has meaning because it is something you want to do.

There are purposes not nearly as easy to describe, however, intents of psychological nature, yearnings toward satisfactions not so easily categorized. Man and woman experiences ambitions, desires, likes and dislikes of a highly emotional nature — and at the same time he/she has intellectual beliefs about oneself, his/her feelings, and the world. These are the result of training, for we use our mind as we have been taught.

One person may desire fame, and even possess certain abilities that he or she wants to use, and that will indeed lead to that claim. Such a person may also believe that fortune or fame leads to unhappiness, licentiousness, or in some other way brings about disastrous conditions. Here we have a clear purpose to use abilities and receive acclaim. We also have another quite opposing clear purpose: to avoid fame.

There are people who want children and mates, and have those excellent qualities that would serve them well as parents. Some of those same individuals may be convinced that love is wrong, however or that sex is debasing, or that children mean the end of youth. Such persons may then find themselves breaking off good relationships with those of the other sex for no apparent reason, or forcing the other party to break with them. Here again we have two clear purposes, but they oppose each other.

Those who believe in the ultimate meaning of their lives can withstand such pressures, and often such dilemmas, and others like them, are resolved in an adequate-enough fashion. Disappointments, conflicts, and feelings of powerlessness of those who believe that life itself has little meaning. Such people begin to imagine impediments in their paths as surely as anyone would who imagined that physical barriers were suddenly put up between them and a table they wanted to reach at the end of the room.

When we simply want to reach a destination in space, there are maps to explain the nature of the land and waterways. When we are speaking of psychological role of destinations, however, there is more to consider.

Once our body is mobilized when we want to move. It responds to our intent and purpose. It is our private inner environment, psychologically speaking. Our psychological intent instantly mobilize our energies on a psychic level. We have what I will call “a body of thought,” and it is that “body” that constantly springs into action at our intent.

When we want to go downtown, we know that destination exists, though we may be miles away from it. When we want to find a mate we take it for granted that a potential mate exists, though where in space and time we do not know. Our intent to find a mate sends out “strands of consciousness,” however, composed of desire and intent. Like detectives, these search the world, looking in a completely different way than a physical sleuth. The world is probed with our characteristics in mind, seeking for someone else with characteristics that will best suit our own. And whatever our purpose is, the same procedure on a psychic level is involved.

The organization of our feelings, beliefs, and intents directs the focus about which our physical reality is built. This follows with impeccable spontaneously and order. If we believe in the sinfulness of the world, for instance, then we will search out from normal sense data those facts that confirm our belief. But beyond that, at other levels we also organize our mental world in such a way that we attract to oneself events that will confirm our beliefs.

Death is a part of us, even as birth is. Its import varies according to the individual — and in a certain fashion, death is our last chance to make a statement of import in any given life, if we feel we have not done so earlier.

Some people’s deaths are quiet periods. Some others’ are exclamation points, so that later it can be said that the person’s death loomed almost greater in importance that the life itself. Some people die in adolescence, filled with the flush of life’s possibilities, still half-dazzled by the glory of childhood, and ready to step with elation upon the threshold of adulthood — or so it seems. Many such young persons prefer to die at that time, where they feel the possibilities for fulfillment are intricate and endless. They are often idealists, who beneath extraordinary ability — still feel that life could no more than sully those abilities, dampen those spiritual winds, and darken that promise that could never be fulfilled.

This is not the reason for all such deaths by any means, but there is usually an implied statement in them so that the death seems to have an additional meaning that makes parents and contemporaries question. Such individuals usually choose deaths with a high dramatic content, because regardless of appearances they have not been able to express the dramatic contents of their psyches in the world as it seems to be to them. They turn their deaths into lessons for other people, forcing them to ask questions that would not be asked before. There are also mass statements of the same kind for people come together to die, however, to seeks company in death as they do in life People who feel powerless, and who find no cause for living, can come together then and “die for a cause” that did not give them the will or reason to live. They will seek out others of their kind.

The inner mechanics of emotions and beliefs are complicated, but these are individuals who feel that physical life has failed them. They are powerless in society. They think in black and white, and conflicts between their emotions, and their beliefs about their emotions, lead them to seek some kind of shelter in a rigid belief system that will give them rules to go by. Such systems lead to the formation of cults, and the potential members seek out a leader who will serve their purposes as surely as they seem to serve his/her — through an inner mechanics of which each member is at least somewhat aware.

The personality’s innate need to feel that his or her life has purpose and meaning.

Little is said about the personality’s innate desire for drama, the kind of inner spiritual drama in which an individual can feel part of a purpose that is his or her own, and yet is greater than oneself.

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There is a need within man and woman to feel and express heroic impulses. His true instincts lead him or her spontaneously toward the desire to better the quality of his/her own life and that of others. He/she must see oneself as a force in the world.

Animals also dramatize. They possess emotions. They feel a part of the drama of the seasons. They are fully alive, in those terms. Nature in all of its varieties is so richly encountered by the animals that it becomes their equivalent of our structures of culture and civilization. They respond to its rich nuances in ways impossible to describe, so that their “civilizations” are built up through the inter-weavings of sense data that we cannot possibly perceive.

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They know, the animals, in a way that we cannot, that their private existences have a direct impact upon the nature of reality. They are engaged, then. An individual can possess wealth and health, can enjoy satisfying relationships, and even fulfilling work, and yet live a life devoid of the kind of drama of which I speak — for unless we feel that life itself has meaning, then each life must necessarily seem meaningless, and all love and beauty end only in decay.

When we believe in a universe accidentally formed, and when we think we are a member of a species accidentally spawned, then private life seems devoid of meaning, and events can seem chaotic. Disastrous events thought to originate in a god’s wrath could at least be understood in that context, but many of us live in a subjective world in which the events of our lives appear to have no particular reason — or indeed sometimes seem to happen in direct opposition to our wishes.

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What kind of events can people form when they feel powerless, when their lives seem robbed of meaning — and what mechanics lie behind those events?

Organized religion has committed many important blunders

Yet for centuries Christianity provided a context accepted by large portions of the known world, in which experience could be judged against very definite “rules” — experience once focused, chiseled, and yet allowed some rich expression as long it stayed within the boundaries set by religious dogma.

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If a man or woman was sinner, still there was a way of redemption, and the immortality of the soul went largely unquestioned, of course. There were set rules for almost all kinds of social encounters and religious experiences. There were set ceremonies accepted by nearly all for death and birth, and the important stages in between. Church was the authority, and the individual lived out his or her life almost automatically structuring personal experience so that it fit within the accepted norm.

Within those boundaries, certain kinds of experience flourished, and of course others did not. In our society there is no such overall authority. The individual must make his or her own way through a barrage of different value systems, making decisions that were largely un-thought of when a son/daughter followed his or her father’s trade automatically, for example, or when marriages were made largely for economic reasons.

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So our present experience is quite different than that of those forefathers who lived in the medieval world, say, and we cannot appreciate the differences in our [present] subjective attitudes, and in the quality, as well as the kind of, social intercourse that exists now. For all its many errors, at its best Christianity proclaimed the ultimate meaning for each person’s life. There was no question but that life had meaning, whether or not we might agree as to the particular meaning assigned to it.

Men’s and women’s dreams were also different in those times, filled far more with metaphysical images, for example, more alive with saints and demons — but overall one framework of belief existed, and all experience was judged in its light. Now, we have far more decisions to make, and in a world of conflicting beliefs, brought into our living room through internet, newspapers and television, we must try to find the meaning of our life, or the meaning of life.

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We can think in terms of experiments. We may try this or that. We may run from one religion to another, or from religion to science, or vice versa. This is true in a way that was impossible for the masses of the people in medieval times. The improved methods of communication alone mean that we are everywhere surrounded by varying theories, cultures, cults, and schools, In some important areas this means that the mechanics of experience are actually becoming more apparent, for they are no longer hidden beneath one belief system.

Our subjective options are far greater, and yet so of course is the necessity to place that subjective experience into meaningful terms. If we believe that we do indeed form our own reality, then we instantly come up against a whole new group of questions. If we actually construct our own experience, individually and en-masse, why does so much of it seem negative? We create our own reality, or it is created for us. It is an accidental universe, or it is not.

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Now in medieval times organized religion, or organized Christianity, presented each individual with a screen of beliefs through which the personal self was perceived. Portions of the self that were not perceivable through that screen were almost invisible to the private person. Problems were sent by God as punishment or warning. The mechanics of experience were hidden behind that screen.

The belief of [Charles] Darwin and of [Sigmund] Freud alike have formed together to give us a different screen. Experience is accepted and perceived only as it is sieved through that screen. If Christendom saw man and woman as blighted by original sin, Darwinian and Freudian views see them as part of a flawed species in which individual life rests precariously, ever at the beck and call of the species’ needs, and with survival as the prime goal — a survival, however, without meaning. The psyche’s grandeur is ignored, the individual’s sense of belonging with nature eroded, for it is at nature’s expense, it seems, that he or she must survive. One’s greatest dreams and worst fears alike become the result of glandular imbalance, or of neuroses from childhood traumas.

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Yet in the midst of these beliefs each individual seeks to find a context in which his or her life has meaning, a purpose which will rouse the self to action, a drama in whose theme private actions will have significance.

There are intellectual values and emotional ones, and sometimes there are needs of an emotional nature that must be met regardless of intellectual judgments. The church provided a cosmic drama in which even the life of the sinner had value, even if only to show God’s compassion. In our society, however, the sterile psychic environment often leads to rebellion: People take steps to bring meaning and drama into their lives, even if intellectually they refuse to make the connection.

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When God went out the window for large masses of people, fate took His(or her) place, and volition also became eroded.

A person could neither be proud of personal achievement nor blamed for failure, since in large measure his or her characteristics, potentials, and lacks were seen as the result of chance, heredity, and of unconscious mechanisms over which the or she seemingly had little control. The devil went underground, figuratively speaking, so that many of his or her mischievous qualities and devious characteristics were assigned to the unconscious. Man and woman was seen as divided against oneself — a conscious figurehead, resting uneasily above the mighty haunches of unconscious beastliness. He or she believed oneself to be programmed by his or her heredity and early environment, so that it seemed he must be forever unaware of his own true motives.

Not only was he or she set against oneself, but he or she saw oneself as a part of an uncaring mechanistic universe, devoid of purpose, intent, and certainly a universe that cared not a whit for the individual, but only for the species. Indeed, a strange world.

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It was in many respects a new world, for it was the first one in which large portions of humanity believed that they were isolated from nature and God, and in which no grandeur was acknowledged as a characteristic of the soul. Indeed, for many people the idea of the soul itself became unfashionable, embarrassing, and out of date. Here I use the words “soul” and “psyche” synonymously That psyche has been emerging more and more in whatever guise it is allowed to as it seeks its vitality, its purpose and exuberance, and as it seeks out new contexts in which to express a subjective reality that finally spills over the edges of sterile beliefs.

The psyche expresses itself through action, of course, but it carries behind it the individual — and it automatically attempts to produce a social climate or civilization that is productive and creative. It projects its desires outward onto the physical world, seeking through private experience and social contact to actualize its potentials, and in such a way that the potentials of others are also encouraged. It seeks to flesh out its dreams, and when these find no response in social life, it will nevertheless take personal expression in a kind of private religion of its own.

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Basically, religion is an activity through which man and woman attempts to see the meaning of his or her life. It is a construction based on deep psychic knowledge. No matter what the name it might go by, it represents man’s and woman’s connection with the universe.

Mechanics of Experience

Our world and everything in it exists first in the imagination. We have been taught to focus all of our attention upon physical events, so that they carry the authenticity of reality for us. Thoughts, feelings, or beliefs appear to be secondary, subjective — or somehow not real — and they seem to rise in response to an already established field of physical data.

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We usually think, for example, that our feelings about a given event are primarily reactions to the events itself. It seldom occurs to us that the feelings themselves might be primary, and that the particular event was somehow a response to our emotions, rather than the other way around. The all-important matter of our focus is largely responsible for our interpretation of any event.

For an exercise, imagine for awhile that the subjective world of our thoughts, feelings, inner images and fantasies represent the “rock-bed reality” from which individual physical events emerge. Look at the world for a change from the inside out, so to speak. Imagine that physical experience is somehow the materialization of our own subjective reality. Forget what we have learned about reactions and stimuli. Ignore for a time everything we have believed and see our thoughts as the real events. Try to view normal physical occurrences as the concrete physical reactions in space and time to our own feelings and beliefs. For indeed our subjective world causes our physical experience.

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In titling this discussion I used the word “mechanics,” because mechanisms suggest smooth technological workings. While the world is not a machine — its inner workings are such that no technology could ever copy them — this involves a natural mechanics in which the inner dimensions of consciousness everywhere emerge to form a materialized, cohesive, physical existence. Again, our interpretation of identity teach us to focus awareness in such a way that we cannot follow the strands of consciousness that connect us with all portions of nature. In a way, the world is like a multidimensional, exotic plant growing in space and time, each thought, dream, imaginative encounter, hope or fear, growing naturally into its own bloom — a plant of incredible variety, never for a moment the same, in which each smallest root, leaf, stem, or flower has a part to play and is connected with the whole.

Even those of us who intellectually agree that we form our own reality find it difficult to accept emotionally in certain areas. We are, of course, literally hypnotized into believing that our feelings arise in response to events. Our feelings, however, cause the events we perceive. Secondarily, we do of course then react to those events.

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We have been taught that our feelings must necessarily be tied to specific physical happenings. We may be sad because a relative has died, for example, or because we have lost a job, or because we have been rebuffed by a lover, or for any number of other accepted reasons. We are told that our feelings must be in response to events that are happening, or have happened. Often, of course, our feelings “happen ahead of time,” because those feelings are the initial realities from which events flow.

A relative might be ready to die, though no exterior sign has been given. The relative’s feelings might well be mixed, containing portions of relief and sadness, which we might then perceive — but the primary events are subjective.

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It is somewhat of a psychological trick, in our day and age, to come to the realization that we do in fact form our experience and our world, simply because the weight of evidence seems to be so loaded at the other end, because of our habits or perception. The realization is like one that comes at one time or another to many people in the dream state, when suddenly they “awaken” while still in the dream, realizing first of all that they are dreaming, and secondarily that they are themselves creating the experienced drama.

To understand that we create our own reality requires that same kind of “awakening” from the normal awake state — at least for many people. Some of course have this knack more than others. The realization itself does indeed change “the rules of the game” as far as we are concerned to a rather considerable degree.

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As long as we believe that either good events or bad ones are meted out by a personified God as the reward or punishment for our actions, or on the other hand that events are largely meaningless, chaotic, subjective knots in the tangled web of an accidental Darwinian world, then we cannot consciously understand our own creativity, or play the role in the universe that we are capable of playing as individuals or as a species. We will instead live in a world where events happen to us, in which we must do sacrifice to the gods of one kind or another, or see ourselves as victims of an uncaring nature.

While still preserving the integrity of physical events as we understand them, [each of] us must alter the focus of our attention to some extent, so that we begin to perceive the connections between our subjective reality at any given time, and those events that we perceive at any given time. We are the initiator of those events.

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This recognition does indeed involve a new performance on the part of our own consciousness, a mental and imaginative leap that gives us control and direction over achievements that we have always performed, though without our conscious awareness.

Early man had such an identification of subjective and objective realities. As a species, however, we have developed what can almost be called a secondary nature — a world of technology in which we also now have our existence, and complicated social structures have emerged from it. To develop that kind of structure necessitated a division between subjective and objective worlds. Now, however, it is important that we realize our position, and accomplish the manipulation of consciousness that will allow us to take true conscious responsibility for our actions and our experience.

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We can “come awake” from our normal waking state, and that is the natural next step for consciousness to follow — one for which our biology has already equipped us. Indeed, each person does attain that recognition now and then. It brings triumphs and challenges as well. In those areas where we are not, remind ourselves that we are involved in a learning process; we are daring enough to accept the responsibility for our actions.

Look clearly, at the ways in which our private world causes our daily experience, and how it merges with the experience of others.

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Because of our individual and joint intuitive understanding and intellectual discrimination, we were able from an early age to clearly perceive the difficulties of our fellows. This helped incite stimuli that made us question the entire framework of our civilization. We are able to do something few people can: leap intuitively and mentally above our own period — to discard intellectually and mentally, and sometimes emotionally, the short-sighted, unfortunate religious scientific, and social beliefs of our fellows.

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Many of those old beliefs still have an emotional hold, however, and some helpful beliefs have also been overdone, or carried on too long. Because we can see so clearly the failings of our age, we each have a tendency to exaggerate them, or rather to concentrate upon them, so that we do not have an emotional feeling of safety. We react by setting up defenses.

Resurrection and then…

According to ordinary teaching Christ’s resurrection from the dead took place on Easter Sunday, the third day following his crucifixion (on Friday), while his ascension into heaven transpired at an indefinite time — up to 40 days later, as stated in the writings of St. Luke in the Acts of the Apostles (AA 1:10). Christ’s resurrection and ascension took place of the same day is contrary to popular belief.

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Telescope the two events into one or refer to them together, as if the distinction didn’t exist . Implying that the ascension was the main issue in the Christ story, rather than the resurrection, or telling us that the two events are so intertwined thematically as to be treated as one.

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Of the four Gospels (according to Mark, Matthew, Luke, and John), some scholars believe that Luke and John can be read as stating that Christ’s resurrection and ascension took place on the same day. Yet in Acts, Luke postulates the 40-day interval between the two events. (Originally Luke composed his Gospel and Acts as one treatise; the two were separated early in the second century.) Out of such contradictions as those implied in Luke’s case, however, confusion and opposing opinions reign when one studies the Gospels and related material. Christ himself left no written records, nor are there any eyewitness or contemporary accounts of his life. Most authorities still believe that the Gospels were written between A.D. 65 and 110. Since Christ was presumably crucified around A.D. 30, this means that some 35-40 years passed before the advent of Mark’s account. There are many consistencies in the Gospels, but also according to Matthew and John are now being questioned. A study of the New Testament books alone can quickly lead one into a maze of questions: Why isn’t the resurrection itself described? Why are there so few references to the ascension? Matthew doesn’t mention it at all in his Gospel, for example; and Paul alludes to it only once (1 Timothy 3:16) in his writings. Is the Gospel according to Luke merely schematic, rather than chronological? If time (as much as 40 days) did elapse between Christ’s resurrection and ascension, where was he physically during all of that period, other than on the few occasions cited in the Gospel and in Acts, when on various occasions he revealed himself to the women who discovered his empty tomb, to the apostles, and to some others? Sometimes Christ appeared as an apparition — “We could not have a world in which the newly risen dead mixed with the living. An existence in a spiritual realm had to follow such a resurrection.”

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In my opinion, I am not saying that Christ did rise from the dead or ascend into heaven, but I am referring to Christianity’s interpretation of its own creative Christ story. I maintain that Christ wasn’t crucified to begin with, in the facts of history, there was no crucifixion, resurrection, or ascension. In terms of history, there was no biblical Christ. In the terms of the biblical drama, however, Christ was crucified.

It was the Jewish tradition that nourished the new religion in its early stages. Christ, as we know, was a common name, so when I say that there was a man named Christ involved in those events, I do not mean to say that he was the biblical Christ. His life was one of those that were finally used to compose the composite image of the biblical Christ.

The animals do have imagination

Yet man and woman is so gifted that he or she directs his or her experiences and forms his or her civilizations largely through the use of his or her imaginative abilities.

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We do not understand this point clearly at all, but our social organizations, our governments — these are based upon imaginative principles. The basis of our most intimate experience, the framework behind all of our organized structures, rest upon a reality that is not considered valid by the very institutions that are formed through its auspices.

It is now bearing Easter, and the yearly commemoration of what is considered historic fact: the [resurrection and] ascension of Christ into heaven. Untold millions have in one way or another commemorated that occasion through the centuries. Private lives have merged with public sentiment and religious fervor. There have been numberless villages festivals, or intimate family gatherings, and church services performed on Easter Sundays now forgotten. There have been bloody wars fought on the same account, and private persecutions in which those who did not agree with one or another’s religious dogmas were quite simply killed “for the good of their souls.”

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There have been spiritual rebirths and regenerations — and ungodly slaughter as well, as a result of the meaning of Easter. Blood and flesh have certainly been touched, then, and lives changed in that regard.

All of those religious and political structures that we certainly recognize as valid, arising from the “event” of Christ’s ascension, existed — and do exist — because of an idea. The idea was the result of a spectacular act of the imagination that then leapt upon the historical landscape, highlighting all of the events of the time, so that they became illuminated indeed with a blessed and unearthly light.

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The idea of man’s and woman’s survival of death was not new. The idea of a god’s “descent” to earth was ancient. The old religious myths fit a different kind of people, however, and lasted for as many centuries in the past as Christianity has reached into the future. The miraculous merging of imagination with historical time, however, became less and less synchronized, so that only r-i-t-e-s remained and the old gods seized the imagination no longer. The time was ripe for Christianity.

Because man and woman has not understood the characteristics of the world of imagination, he has thus far always insisted upon turning his or her myth into historical fact, for he considers the factual world alone as the real one. A man and woman, literally of flesh and blood, must then prove beyond all doubt that each and every other [human being} survive death — by dying, of course, and then by rising, physically-perceived, into heaven. Each man does survive death, and each woman, but only such a literal-minded species would insist upon the physical death of a god-man as “proof of the pudding.”

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Again, Christ was not crucified. The historical Christ, as he is thought of, was a man illuminated by psychic realities, touched with the infinite realization that any one given individual was, by virtue of his or her existence, a contact between All That Is and humankind.

Christ saw that in each person divinity and humanity met — and that man and woman survived death by virtue of his or her existence within the divine. Without exception, all of the horrors connected with Christianity’s name came from “following the letter rather than the spirit of the law,” or by insistence upon literal interpretations — while spiritual, imaginative concepts beneath were ignored.

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Again, man and woman directs his or her existence through the use of his or her imagination — a feat that does distinguish him or her from the animals. What connects people and separates them is the power of idea and the force of imagination. Patriotism, family loyalty, political affiliations — the ideas behind these have the greatest practical applications in our world. We project ourselves into time like children through freely imagining our growth. We instantly color physical experience and nature itself with the tints of our unique imaginative processes. Unless we think quite consistently — and deeply — the importance of the imagination quite escapes us, and yet it literally forms the world that we experience and the mass world in which we live.

The theory of evolution, for instance, is an imaginative construct, and yet through its lights some generations now have viewed their world. It is not only that we think of ourselves differently, but we actually experience a different kind of self. Our institutions change their aspects accordingly, so that experience fits the beliefs that we have about it. We act in certain ways. We view the entire universe in a fashion that did not exist before, so that imagination and belief intangibly structure our subjective experience and our objective circumstances.

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In all of the other imaginative constructs, for example, whatever their merits and disadvantages, man and woman felt themselves be a part of a plan. The planner might be God, or nature itself, or man or woman within nature or nature within man or woman. There might be many gods or one, but there was a meaning in the inverse. Even the idea of fate gave man and woman something to act against, and roused him or her to action.

The idea of a meaningless universe, however, is in itself a highly creative imaginative act. Animals, for example, could not imagine such an idiocy, so that the theory shows the incredible accomplishment of an obviously ordered mind and intellect that can imagine itself to be the result of non-order, or chaos — [we have] a creature who is capable of “mapping” its own brain, imagining that the brain’s fantastic regulated order could emerge from a reality that itself has no meaning. Indeed, then, the theory actually says that the ordered universe magically emerged — and evolutions must certainly believe in a God of Chance somewhere, or in Coincidence , for their theories would make no sense at all otherwise.

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The world of the imagination is indeed our contact with our own source. Its characteristics are the closest to those in Conscious-mind-2 that we can presently encounter. Our experience of history, of the days of our life, is invisibly formed by those ideas that exist in the imagination only, and then are projected upon the physical world. This applies to our individual beliefs about oneself and the way we see oneself in our imagination. We are having wars between the Jews and the Arabs and the Christians once again, because emphasis is put upon literal interpretations of spiritual truths.

In each person the imaginative world, its force and powers, merges into historical reality. In each person, the ultimate and unassailable and unquenchable power of All That Is is individualized, and dwells in time. Man’s and woman’s imagination can carry him or her into those other realms — but when he or she tries to squeeze those truths into frameworks too small, he or she distorts and bends inner realities so that they become jagged dogmas.

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The latest growth of fundamentalist has arisen as a countermeasure against the theories of evolution. We have, then, an overcompensation, for in the Darwinian world there was no meaning and no laws. There were no standards of right or wrong, so that large portions of the people felt rootless.

The [fundamentalists] returned to an authoritarian religion in which the slightest act must be regulated. They gave release, and they are giving release, to the emotions, and thus rebelling against scientific intellectualism. They will see the world in black-and-white terms, and thus escape a slippery, thematic universe, in which man’s and woman’s feelings seemed to give him or her no foothold at all.

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Unfortunately, the fundamentalists accept literal interpretations of intuitive realities in such a way that they further narrow that channels through which their psychic abilities can flow. The fundamental framework, in this period of time, for all of its fervor, is not rich — as for example Christianity was in the past, with its numerous saints. It is instead a fanatical Puritan vein, peculiarly American in character, and restrictive rather than expansive, for the bursts of emotion are highly structured — that is, the emotions are limited in most areas of life, permitted only an explosive religious expression under certain conditions, when they are not so much spontaneously expressed as suddenly released from the dam of usual repression.

The imagination always seeks expression. It is always creative, and underneath the frameworks of society it provides fresh incentives and new avenues for fulfillment, that can become harnessed through fanatical belief. When this happens our institutions become more repressive, and violence often emerges as a result.

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If we look for signs of God’s vengeance we will find them everywhere. An avalanche or a flood or an earthquake will not be seen as a natural act of the earth’s natural creativity, but instead as a punishment from God for sin.

In evolution man’s and woman’s nature is amoral, and anything goes for survival’s sake. There is no possibility of any spiritual survival as far as most evolutionists are concerned. The fundamentalists would rather believe in man’s and woman’s inherent sinful nature, for at least their belief system provides for a framework in which he or she can be saved. Christ’s message was that each man is good inherently, and is an individualized portion of the divine — and yet a civilization based upon that precept has never been attempted. The vast social structures of Christianity were instead based upon man’s and woman’s “sinful” nature — not the organizations and structures that might allow him or her to become good, or to obtain the goodness that Christ quite clearly perceived man or woman already possessed.

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It seems almost a sacrilege to say that man and woman are good, when everywhere we meet contradictions, for too often man and woman certainly appears to act as if his or her motives were instead those of a born killer. We have been taught not to trust the very fabric of our being. We cannot expect ourselves to act rationally or altruistically in any consistent manner if we believe that we are automatically degraded, or that our nature is so flawed that such performance is uncharacteristic.

We are a part of nature that has learned to make choices, a part of nature that naturally and automatically produces dreams and beliefs about which we then organize our reality. There are many effects which we do not like, but we possess a unique kind of consciousness, in which each individual has a hand in the overall formation of a world reality, and we are participating at a level of existence in which we are learning how to transform the imaginative realm of probabilities into a more or less specific, physically experience world.

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In a way we choose from an infinite, endless, incomputable number of ideas, and sculpt these into the physical fragments that compose normal experience. We do this in such a way that the timeless events are experienced in time, and so that they mix and merge to conform to the dimensions of our reality. Along the way there are accomplishments that are also great failures — but these are failures only in comparison with the glittering inner knowledge of the imagination that holds for us those ideals against which we judge our acts.

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Those ideals are present in each individual. They are natural inclinations toward growth and fulfillment.

We are looking for a state of higher consciousness

A state of higher consciousness that represent a unique and yet universal source of information and revelation. Such a source does exist for each individual, regardless of how it is interpreted. White light is characteristically a symbol in such cases. The vastness.

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In our terms, speaking more or less historically, early man and woman were in a more conscious relationship with Conscious-mind-2 than we are now.

There are many gradations of consciousness, and early man and woman used his or her consciousness in other ways than those we are familiar with. He often perceived what we would call the products of the imagination as sense data, for example, more or less objectified in the physical world.

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The imagination has always dealt with creativity, and as man and woman began to settle upon a kind of consciousness that dealt with cause and effect, he no longer physically perceived the products of his or her imagination directly in the old manner. He realized in those earlier times that illness, for instance, was initially as much the result of the imagination as health was, for he experienced far more directly the brilliant character of his own imagination. The lines between imaginative and physical experience have blurred for us, and of course they have also become tempered by other beliefs and the experiences that those beliefs the engender.

Very simply here. It is far more complicated — and yet early man, for example, became aware of the fact that no man or woman was injured without that event first being imagined to one extent or another. Therefore, imagined healings were utilized, in which a physical illness was imaginatively cured — and in those days the cures worked.

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Regardless of our histories, those early men and women were quite healthy. They had strong teeth and bones. They dealt with the physical world through the purposeful use of the imagination, however, in a way now most difficult to understand. They realized they were mortal, and must die, but their greater awareness of Conscious-mind-2 allowed them a larger identification, so they understood that death was not only a natural necessity, but also an opportunity for other kinds of experience and development.

They felt their relationship with nature acutely, experiencing it in a far different fashion than we do ours. The felt that it was the larger expression of their own moods and temperament, the materialization of self-events that were too vast to be contained within the flesh of any one individual or any group of individuals. They wondered where their thoughts went after they had them, and they imagined that in one way or another those thoughts turned into the birds and rocks, the animals and trees that were themselves ever-changing.

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They also felt that they were themselves, however; that as humans [they were] the manifestation of the larger expression of nature that was too splendid to be contained alone within nature’s framework, that nature needed them — that is, men and women — to give it another kind of voice. When men and women spoke they spoke for themselves; yet because they felt so a part of the natural environment they spoke for nature also, and for all of its creatures.

Much is not understood in our interpretations. In that world men and women knew that nature was balanced. Both animals and men and women must die. If a man or woman was caught and eaten by animals, as sometimes happened, [his or her fellows] did not begrudge that animal its prey — at least, not in the deepest of terms. And when they slayed other animals themselves and ate the heart, for example, it was not only to obtain the animals’ “stout hearts,” or fearlessness; but also the intent was to preserve those characteristics so that through men’s and women’s experiences each animal would continue to live to some extent.

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Men and women in those times protected themselves against storms, and yet in the same way they did not begrudge the storm its victims. They simply changed the alliances of their consciousnesses from the identification of self-within-the-flesh to self-within-the-storm. Man’s and woman’s and nature’s intents were largely the same, and understood as such. Man and woman did not fear the elements in those early times, as is now supposed.

Some of the experience known by early man and woman would seem quite foreign to us now. Yet in certain forms they come down through the centuries. Early man and woman, perceived himself or herself as oneself, and individual. He or she felt that nature expressed for him or her the vast power of his or her own emotions. He or she projected oneself out into nature, into the heavens, and imagined there were great personified forms that late turned into the gods of Olympus, for example. He or she was also aware of the life-force within nature’s smallest parts, however, and before sense data became so standardized he or she perceived his or her own version of those individualized consciousnesses which must later became the elements, or small spirits. But above all he or she was aware of nature’s source.

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He or she was filled with wonder as his or her own consciousness ever-newly came into being. He or she had not yet covered over that process with the kind of smooth continuity that our own consciousness has now achieved — so when he or she thought a thought he or she was filled with curiosity: Where had it come from? His or her own consciousness, then, was forever a source of delight, it changing qualities as noticeable and apparent as the changing sky. The relative smoothness of our own consciousness — in those terms, a least — was gained at the expense of certain other experiences, therefore, that were possible otherwise. We could not live in our present world of time if our consciousness was as playful, curious, and creative as it was, for [then] time was also experienced far differently.

It may be difficult for us to understand, but the events that we now recognize are as much the result of the realm of the imagination, as those experiences by early man and woman when he or she perceived as real happenings that now we would consider hallucinatory, or purely imaginative.

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It seems quite clear to us that the mass events of nature are completely outside of our domain. We feel we have no part in nature except as we exert control over it through technology, or harm it, again through technology. We grant that the weather has an effect upon our moods, but any deeper psychic or psychological connections between us and the elements strikes most of us as quite impossible.

We use terms like “being flooded by emotion.” However, and other very intuitive statements showing our own deeper recognition of events that quite escape us when we examine them through reason alone. Man and woman actually court’s storms. He or she seeks them out, for emotionally he or she understands quite well their part in his or her own private life, and their necessity of a physical level. Through nature’s manifestations, particularly through its power, man and woman senses nature’s source and his or her own, and knows that the power can carry him or her to emotional realizations that are required for his or her own greater spiritual and psychic development.

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Death is not an end; but a transformation of consciousness. Nature, with its changing seasons, constantly brings us that message. In that light, and with that understanding, nature’s disasters do not claim victims: Nature and man and woman together act out their necessary parts in the larger framework of reality.

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Our concepts about death and nature, however, force us to see man and woman and nature as adversaries, and also program our experience of such events so that they seem to only confirm what we already believe. Each person caught in either an epidemic of a natural disaster will have private reasons for choosing those circumstances. Such conditions also often involve events in which the individual senses a larger identification, however — even sometimes a renewed sense of purpose that makes no sense in ordinary terms.

Getting acquainted with other living members of the family, who are still in time

Many individuals do this, psychologically becoming aware of relatives still living, even though in life they may never meet.

We may feel alone in life if all of our relatives are dead, for example. In the same way, entering life, we often assure ourselves that past friends or relatives are there before us.

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A potpourri. Heredity plays far less a part in the so-called formation of character than is generally supposed

For that matter,[the same is true of] environment, as it is usually understood. Our cultural beliefs predispose us to interpret experience in terms of heredity and environment, however, so that we focus primarily upon them as prime causes of behavior. We do not concentrate upon the exceptions — the children who do not seem to fit the patterns of their families or environments, so of course no attempts are made to view those kinds of unofficial behavior.

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Because of this, large organized patterns behind human activity often escape our notice almost completely. We read constantly of people who seem to have been most affected by fictional characters, for example, or by personalities from the past, or by complete strangers, more than they have been affected by their own families. Such situations are considered oddities.

The human personality is far more open to all kinds of stimuli than is supposed. If information is thought to come to the self only through physical means, then of course heredity and environment must be seen behind human motivation. When we realize that the personality can and does have access to other kinds of information than physical, then you must begin to wonder what effects those data have on the formation of character at birth, and the entire probable intent of their lives exists then as surely as does the probable plan for the adult body they will alter possess.

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Consciousness forms the genes, and not the other way around, and the about-to-be-born infant is the agency that adds new material through the chromosomal structure. The child is from birth far more aware of all kinds of physical events than is realized also. But beside that, the child uses the early years to explore — particularly in the dream state — other kinds of material that suit its own fancies and intents, and it constantly receives a stream of information that is not at all dependent upon its heredity or environment.

On these other levels the child knows, for example, of its contemporaries born at about the same time. Each person’s “individual” life plan fits in somewhere with that of his or her contemporaries. Those plans are communicated one to the other, and probabilities instantly are set into motion in Conscious-mind-2. To some degree or another calculations are made so that, for instance, individual A will meet individual B at a marketplace 30 years later — if this fits with the intents of both parties. There will be certain cornerstone encounters in each person’s life that are set up as strong probabilities, or as plans to be grown into.

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There are bodies of events, then, that in a certain fashion we will materialize almost in the same way that we will materialize our own adult body from the structure of the fetus. In those terms the body works with physical properties — though again these properties, as discussed often, have their own consciousness and realities.

Our mental life deals with psychological events, obviously, but beneath so-called normal awareness the child grows toward the mental body of events that will compose his or her life. Those unique intents that characterize each individual exist in Conscious-mind-2, then — and with birth, those intents immediately begin to impress the physical world of Conscious-mind-1.

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Each child’s birth changes the world, obviously, for it sets up an instant psychological momentum that begins to affect action in Conscious-mind-1 and Conscious-mind-2 alike.

A child many be born with a strong talent for music, for example. Say the child is unusually gifted. Before he or she is old enough to begin any kind of training, he will know on other levels the probable direction that music will take during his lifetime. He or she will be acquainted in the dream state with other young budding musicians, though they are infants also. Again, probabilities will be set into motion, so that each child’s intent reaches out. There is great flexibility, however, and according to individual purposes many such children will also be acquainted with music of the past. To one extent or another this applies to every field of endeavor as each person adds to the world scene, and as the intents of each individual, added to those of each other person alive, multiply — so that the fulfillment of the individual results in the accomplishments of our world. And the lack of fulfillment of course produces those lacks that are also so apparent.

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Some readers have brothers or sisters, or both. Others are only children. Our Ideas of individuality hamper us to a large extent. To one extent or another, again, each portion of consciousness, while itself, contains [the] potentials of all consciousness. Our private information about the world is not nearly as private as we suppose, therefore, for behind the experience of any one event, each of us possesses information pertaining to other dimensions of that event that we do not ordinarily perceive.

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If we are involved in any kind of mass happening, from a concert to an avalanche, we are aware on other levels of all of the actions leading to that specific participation. If buildings are constructed of bricks quite visible, so mass events are formed by many small invisible happenings — each, however, fitting together quite precisely in a kind of psychological masonry in which each of us has a mental hand. This applies to mass conversions and to natural disasters alike.

 

The unconscious is an invisible version of the physical universe

On the other hand, however, it is far more than that, for it contains within it probable variations of that universe — from the most cosmic scale, say, down to probable versions of the most minute events of any given physical day.

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In simple terms, our body has an invisible counterpart in Conscious-mind-2. During life that counterpart is to connected with our own physical tissues, however, that it can be misleading to say that the two — the visible and invisible bodies — are separate. In the same way that our thoughts have a reality in Conscious-mind-2, and only for the sake of a meaningful analogy, thoughts could be said to be equivalent, now, of objects; for in Conscious-mind-2 thoughts and feelings are far more important even than objects are in physical reality.

In Conacious-mind-2 thoughts instantly form patterns. They are the “natural elements” in that psychological environment that mix, merge, and combine to form, if we will, the psychological cells, atoms, and molecules that compose events. In those terms, the physical events that we perceive or experience can be compared to “psychological objects” that appear to exist with a physical concreteness in space and time. Such events usually seem to begin somewhere in space and time, and clearly end there as well.

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We can look at an object like a table and see its definitions in space. To some extent we are too close to psychological events to perceive them in the same fashion, of course, yet usual experience seems to have a starting point and a conclusion. Instead, experienced events usually involve only surface perceptions. We observe a table’s surface as smooth and solid, even though we realize it is composed of atoms and molecules full of motion.

In the same way we experience a birthday party, an automobile accident, a bridge game, or any psychological event as psychologically solid, with a smooth experienced surface that holds together in space and time. Such events, however, consist of indivisible “particles” and faster-than-light perceptions that never show. In other words, they contain psychic components that flow from Conscious-mind-2 into Conscious-mind-1.

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Any event, therefore, has an invisible thickness, a multidimensional basis. Our skies are filled with breezes, currents, clouds, sunlight, dust particles and so forth. The sky vaults above the entire planet. The invisible [vault of] Conscious-mind-2 contains endless patterns that change as, say, clouds do — that mix and merge to form our psychological climate. Thoughts have what we will for now term electromagnetic properties. In those terms our thoughts mix match with others in Conascious-mind-2, creating mass patterns that form the overall psychological basis behind world events. Again, however, Conscious-mind-2 is not neutral, but automatically inclined toward what we will here term good or constructive developments. It is a growth medium: Constructive or “positive” feelings or thoughts are more easily materialized than “negative” ones, because they are in keeping with Conscious-mind-2’s characteristics.

If that were not the case, our own species would not have existed as long as it has. Nor would the constructs of civilization — art, commerce, or even technology — have been possible. Conscious-mind-2 combines order and spontaneity, but its order is of another kind. It is a circular, associative, “naturally ordering process,” in which spontaneity automatically exists in the overall order that will best fulfill the potentials of consciousness.

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At birth, each person is automatically equipped with the capacity toward natural growth that will most completely satisfy its own abilities — not at the expense of others, but in an overall context in which the fulfillment of each individual assures the fulfillment of each other individual.

In those terms there is “an ideal” psychological pattern to which we are oneself intimately connected. The inner ego constantly moves us in that direction. On the other hand, that pattern is not rigid, but flexible enough to take advantage of changing circumstances, even as a plant will turn toward the sun though we move it from room to room while the sunlight varies its directions. The inner ego does not exist in time as we do, however, so it relies upon our assessment of situations with which our reasoning is equipped to cope.

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Obviously there are objects of all sizes, durability, and weight. There are private objects and public ones. There are also “vast psychological objects,” then, sweeping mass events, for example, in which whole countries might be involved. There are also mass natural events of varying degrees, as say, the flooding of large areas. Such events involve psychological configurations on the part of all those involved, so that the inner individual patterns of those lives touched by each such event have in one way of another a common purpose that at the same time serves the overall reality on a natural planetary basis. In order to endure, the planet itself must be involved in constant change and instability. I know it is difficult to comprehend, but every object that we perceive — grass or rock or stone — even ocean waves or clouds — any physical phenomenon — has its own invisible consciousness, its own intent and emotional coloration. Each is also endowed with pattern toward growth and fulfillment — not at the expense of the rest of nature, but to the contrary, so that every other element of nature may also be completed.

At certain levels these intents of man and woman and nature may merge. I am speaking in very simple terms now, and yet those involved in a flood, for example, want the past washed away, or want to be flooded by bursts of vital emotions such as disasters often brings. They want to feel a renewed sense of nature’s power, and often, though devastated, they use the experience to start a new life.

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Those with other intents will find excuses to leave such areas. There will be, perhaps, a chance meeting that will result in a hasty trip. On a hunch someone else might suddenly leave the area to find a new job, or decide to visit a friend in another state. Those whose experiences do not merge with nature’s in that regard will not be part of that mass event. They will act on information that comes to them from Conscious-mind-2. Those who stay also act on the same information, by choosing to participate.

When we enter time and physical life, we are already aware of its conditions. We are biologically and psychologically predisposed to grow within that rich environment, to contribute on all levels to the fulfillment of our species — but more than this, to add our own unique viewpoint and experience to the greater patterns of consciousness of which we are part.

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We are beginning to understand the intimate connections that exist in our physical environment. The psychological connections, however, are far more complicated, so that each individual’s dreams and thoughts interweave with every other person’s, forming ever-changing patterns of desire and intent. Some of these emerge as physical events, and some do not.

The physical universe is the result of idea construction

That perception was not the sort of official sense data recognized by our sciences. Our consciousness merge, while still retaining its own individuality, with the consciousness of the leaves outside his or her window, and with the nail in the windowsill, and traveled outward and inward at the same time, so that like a mental wind his or her consciousness traveled through other psychological neighborhoods.

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The origin of our universe is nonphysical, and each event, however grand or minute, has its birth in the Conscious-mind-2 environment. Our physical universe arose from that inner framework, then, and continues to do so.

The power that fuels our thoughts has the same source. In a manner of speaking the universe as we understand it, with all the events that it includes, functions “automatically” in its important processes, as our own body does. Our individual desires and intents direct that activity of our body’s spontaneous processes — that is, our body walks across the floor at our command as a result of our wishes, even though the processes involved must happen “by themselves.”

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Our intents have a great effect upon our body’s health. In the same fashion, jointly all of the people alive at any given time “direct” the events of the universe to behave in a certain fashion, even though the processes must happen by themselves, or automatically. Other species have a hand in this also, however, and in one way or another all of us direct the activity of the physical body of the world in much the same way that we [each] direct our own bodily behavior.

We are born with the impetus toward growth built in — automatically provided with the inner blueprints that would lead to a developed adult form. Not only the cells, but the atoms and molecules that compose them contained a positive intent to cooperate in a bodily formation, to fulfill themselves, and they were then predisposed not only toward survival, but with an idealization leading toward the best possible development and maturity.

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All of those characteristics have their sources in Conacious-mind-2, for the psychological medium in conscious-mind-2 is automatically conducive to creativity. It is not simply a neutral dimension, therefore, but contains within itself an automatic predisposition toward the fulfillment of all patterns inherent within it. ” The universe is of good intent.” It is automatically predisposed, toward the creation of “good.”

The physical universe, like each physical body, is “magical.” The term “magical” purposefully by so confounding what we think of as reason, arousing within us a hint of what I refer to as the higher intellect.

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Reasoning by itself can only deal with deductions made about the known world. It cannot accept knowledge that comes from “else-where,” for such information will not fit in reason’s categories, and confounds its cause-and-effect patterning. The power to reason comes from Conscious-mind-2. In the terms of this discussion, we are able to reason as a result of “magical” events that make reason itself possible. The term “magic” has in one way or another been used to simply describe events for which reason has no answer –events that exist outside of the framework in which reason feels comfortable.

Our scientists consider themselves quite rational, yet many of them, at least, would be more honest when they tried to describe the beginning of the universe if they admitted that reason alone cannot provide any true insight. Each of us are as familiar with the so-called birth of the universe, as close to it or as distant [from it], as our own recognized consciousness is to our own physical birth, for the initiation of awareness and sensation in one infant really carries all of the same questions as those involved with the birth of the universe.

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The mother could not consciously control the bodily processes that lead to birth. In that truest sense, the birth magically happens, as miraculous in those terms as the so-called initial emergence of life upon the planet itself. Scientific analysis of the brains will tell us nothing about the power that moves our thoughts, or hints at the source of the brain’s abilities. However, the constant activity between Conscious-mind-1 and 2 is constantly apparent in the very existence of our world, and in the relationship involving our imagination, feelings, and beliefs, and those private and shared events that compose our experience.

I do not mean to speak of reason in derogatory terms, for it is well suited to its purposes, which are vital in our reality. It is also true, so that our version of its bound to result in some distortions.

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Nor do I mean to agree with those whose ask us to use our intuitions and feelings at the expense of our reason. Our reasoning as we now use it, however, deals primarily with reality by dividing it into categories, forming distinctions, following the “laws” of cause and effect — and largely its realm is the examination of events already perceived. In other words, it deals with the concrete nature of ascertained events that are already facts our our world.

On the other hand our intuitions follow a different kind of organization, as does our imagination — one involved with associations, and organization that unifies diverse elements and brings even known events together in a kind of unity that is often innocent of the limitations dictated by cause and effect. In those terms, then, Conscious-mind-2 deals with associations, so that within it the recognizable events of the physical world can be put together in an infinite number of ways, after which they appear in our private experience according to directions we have given them though those associations that we form mentally.

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The coincidences that seem to happen, the chance encounters, the unexpected events — all of these come into our experience because in one way or another we have attracted them, even though their occurrences might seem to have insurmountable odds against them. Those odds — those impediments — do not exist in Conscious-mind-2.

To some extent or another, our intuitions acquaint us with the fact that we have our own place in the universe, and that the universe itself is well-disposed toward us. The intuitions speak of our unique and vital part in the fabric of that universe. The intuitions know that the universe bends in our direction. Our reasoning can deal only with results of our physical perception, however — at least with the training our societies have allowed it. We have in fact denied our reasoning the results of important data, for we have taught it to distrust the psychic faculties. Children’s fairy tales still carry some of that ancient knowledge.

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So far, I have been speaking of Conscious-mind-1 and 2 separately, and I will continue to do so for our convenience and understanding. Actually the two merge, of course, for our Conscious-mind-1 existence is immersed in Conscious-mind-2. Our body itself is constantly replenished in Conscious-mind-1 because of its simultaneous reality in Conscious-mind-2. Conscious-mind-2 is ever exteriorizing itself, appearing in our experience as Conscious-mind-1. We concentrate so thoroughly upon exterior reality, however, that we often ignore the quite apparent deeper sources of our own physical existence. As a result we deal with the methods of division and categorization so completely that we lose sight of associative organizations, even though we use them constantly in our own most intimate though processes.

 

The myth of creation of the universe, and the creation of public and private events.

The Cinderella fairy tale. According to the definition, this fairy tale is a myth. Surely it may seem that such a children’s tale has little to do with any serious discussion concerning anything so profound as the creations of the known world. And most certainly, it may appear, no scientifically pertinent data about the nature of events can possibly be uncovered from such a source.

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For one thing, [the] Cinderella [tale] has a happy ending, of course, and is therefore highly unrealistic, according to many educators, since it does not properly prepare children for life’s necessary disappointments. Fairy godmothers are are definitely a thing of the storyteller’s imagination, and many serious, earnest adults will tell that daydreaming or wishing will get us nowhere.

In the Cinderella story, however, the heroine, though poor and of low estate, manages to attain a spectacular ball, and meet the prince, initiates a series of magical events, none following the dictates of logic. The fairy godmother, suddenly appearing, uses the normal objects of everyday life so that they are suddenly transformed, and we have a chariot from a pumpkin, and other transformations of like nature.

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The tale has always appealed to children because they recognize the validity behind it. The fairy godmother is a creative personification of the personalized elements in the Conscious-mind-2 — a personification therefore of the inner ego, that rises to the aid of the mortal self to grant its desires, even when the intents of the mortal self may not seem to fit into the practical framework of normal life. When the inner ego responds in such a fashion, even the commonplace, ordinary, seemingly innocuous circumstances suddenly become charged with a new vitality, and appear to “work for” the individual involved. If you are reading this blog you are already too old to clearly remember the constant fantasies of our early childhood. Children however know quite well, automatically, that they have a strong hand in the creation of events that then seem to happen to them.

They experiment very often, and quite secretly, since their elders are at the same time trying to make the children conform to a given concrete reality that is more or less already mass-produced for them.

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Children experiment with the creation of joyful and frightening events, trying to ascertain for themselves the nature of their control over their own experience. They imagine joyful and terrifying experiences. They are in fact fascinated by the effects that their thoughts, feelings, and purposes. If they create “bogeymen or bogeywomen,” then they can cause them to disappear also. If their thoughts can cause them to become ill, then there is no real reason for them to fear illness, for it if their own creation. Their learning process is nipped in the bud, however. By the time we are adults, its certainly seems that we are a subjective being in an objective universe, at the mercy of others, and with only the most superficial control over the events of our lives.

The tale of Cinderella becomes a fantasy, a delusion, or even a story about sexual awakening, in Freudian terms. The disappointments we have faced indeed make such a tale seem to be a direct contradiction to life’s realities. To some extent or another, however, the child in us remembers a certain sense of mastery only half realized, of power nearly grasped, then seemingly lost forever — and a dimension of existence in which dreams quite literally came true. The child in us sensed more, of course: It sensed its own greater reality in another framework entirely, from which it had only lately emerged — yet with which it was intimately connected. It felt itself surround, then by the greater realities of Conascious-mind-2.

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The child knew “that it came from somewhere else — not by chance but by design. The child knew that in one way or another its most intimate thoughts, dreams, and gestures were as connected with the natural world as blades of grass are to a field. The child knew it was unique and utterly original event or being that on the one hand was its own focus, and that on the other hand belonged to its own time and and season. In fact, children let little escape them, so that, again, they experiment constantly in an effort to discover not only the effect of their thoughts and intents and wishes upon others, but the degree to which others influence their own behavior. To that extent, they deal rather directly with probabilities in a way quite foreign to adults behavior.

In a fashion, they make quicker deductions than adults, and often truer ones, because they are not conditioned by a past of structured memory. Their subjective experience then brings them in rather direct contact with the methods by which events are formed.

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Children understand the importance of symbols, and they use them constantly to protect themselves — not from their own reality but from the adult world. They constantly pretend, and they quickly learn that persistent in any one area will result in a physically-experienced version of the imagined activity. They also realize that they do not possess full freedom, either, for certain pretended situations will later happen in less faithful versions than the imagined ones. Others will seem almost entirely blocked, and never materialize.

Before children are acquainted with conventional ideas of guilt and punishment, they realize that it is easier to bring about good events, through wishing, than it is to bring about unhappy ones. The child carries with him or her the impetus and supporting energy provided him or her at birth from Conscious-mind-2, and he or she knows intuitively that desires conducive to his development “happen” easier than those that are not. His or her natural impulses naturally lead him or her toward the development of his body and mind, and he is aware of a cushioning effect and support as he acts in accordance with those inner impulses. The child is innately honest. When he gets sick he or she intuitively knows the reason why, and he or she knows quite well that he or she brought about the illness.

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Parents and physicians believe, instead, that the child is a victim, ill for no personal reason, but indisposed because of elements attacking him or her — either the outside environment, or [something] working against him or her from within. The child may be told: “You have a cold because you got your feet wet.” Or: “You caught the cold from Johnny or Buffy.” He may be told that he has a virus, so that it seems his or her body itself was invaded despite his or her will. He or she learns that such beliefs are acceptable. It is easier to go along than to be honest, particularly when honesty would often involve a kind of communication his parents might frown upon, or the expression of emotions that are quite unacceptable.

Mother’s little man or brave little girl can then stay at home, for example, courageously bearing up under an illness is the result of feelings that the parents would consider quite cowardly, or otherwise involves emotional realities that the parents simply would not understand. Gradually it becomes easier for the child to accept the parents’ assessment of the situation. Little by little the feelings and bodily reality, erode.

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The child who gets the mumps with a large number of his classmates, however, knows he or she has his or her private reasons for jointing into such a mass biological reality, and usually the adults who “fall prey” to a flu epidemic has little conscious awareness of his or her own reason for such a situation. He or she doesn’t understand the mass suggestions involved, or his or her own reasons for accepting them. He or she is usually convinced instead that his or her body has been invaded by a virus despite his or her own personal approval or disapproval — despite his or her own personal approval or disapproval. He is therefore a victim, and his sense of personal power is eroded.

When a person recovers from such an ordeal, he or she usually grants his or her recovery to be the result of the medication he has been given. Or he or she may think that he was simply lucky — but he or she does not grant himself or herself to have any real power in such an affair. The recovery seems to occur to him or her, as the illness seemed to happen to him or her. Usually the patient cannot see that he or she brought about his or her own recovery, and was responsible for it, because he or she cannot admit that his or her own intents were responsible for his or her own illness. He or she cannot learn from his or her own experience, then, and each bout of illness will appear largely incomprehensible.

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The individual some how could perceive the nature of reality on his or her own by virtue of innate capacities that belonged to the individual by right — capacities that were a part of man’s and woman’s heritage. In other words, there is a slim chance of opening doors of knowledge that had been closed, and we can decide to take that chance.

We can see that each person have chosen the events of his or her life in; one way or another, and the each person was not the victim but the creator of those events that were privately experienced or jointly encountered with others.

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The physical senses do not so much perceive concrete phenomena, but actually had a hand in the creation of events that were then perceived as actual.

No chance encounter, could produce consciousness

Or under any circumstances, create the conditions that would make consciousness possible.

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If we think of our world with all of its great natural splendors as coming about initially though the auspices of chance — through an accident of cosmic proportions — then it certainly often seems that such a world can have no greater meaning. Its animation is seen as having no source outside itself. The myth of the great CHANCE ENCOUNTER, that is supposed to have brought forth life on our planet then presupposes, of course, an individual consciousness that is, in certain terms, alive by chance alone.

It is somewhat humorous that such a vital consciousness could even suppose itself to be the end product of inert elements that were themselves lifeless, but somehow managed to combine in such a way that our species attained fantasy, logic, vast organizational power, technologies, and civilizations. Our myths tell us that nature itself has no intent except survival. It cares little for the individual — only insofar as the individual helps the species to endure. In its workings, nature then appears to be impersonal, even though it so consists of individuals that it cannot be regarded otherwise.

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Without the particular plants, animals, people, or even individual cells or viruses, nature has no meaning. Our physical universe, then, had a non-physical origin, in which it is still couched. In the same manner our individual consciousness has an origin in which it is still couched. Conscious-mind-2 represents the inner sphere of reality, the inner dimensions of existence, that gives our world its own characteristics. The energy and power that keeps us alive, that fuels our thoughts — and also the energy that lights our cities — all have their origins in Conscious-mind-2. The same energy that leaps into practical use when we turn on our television and computer also allows us to tune into the daily experienced events of our lives.

It would do us well if we kept Conscious-mind-2 in mind, and utilize it with a bit more confidence, and became alert again to those “coincidences” that always appear in current experience.

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The uncertainty principle, or the principle of indeterminacy (advanced by Heisenberg in 1927, and part of the theory of quantum mechanics), sets definite limits to the accuracy possible in measuring both the motion and position of atoms and elementary particles simultaneously; more importantly to my mind, for the purpose of this note, the uncertainty principle maintains that there is an interaction between the observer (with his instruments) and the object or quality being measured.

The complementarity principle (stated by Bohr in 1928) resolves the seeming paradox posed by contradictory experiments that show how light, for example, can be regarded as consisting of either waves or particles. Both experiments and conclusions are right — and mutually, exclusive; whichever result is obtained is due to the nature of the particular experiment.

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I doubt if physicists in the 1920s were concerned about the psychological activity of atoms, molecules, or particles, although it seems that Heisenberg came close, when he considered the free work was rooted in strict causality, found a notion like the free will of an electron untenable, even though much earlier (in 1905) he had laid the foundation for quantum mechanics in his special theory of relativity.

The Main Myth

The main myth through which we interpret our experience, is the one that tells us that all perception and knowledge must come to us through the physical senses.

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This is the myth of the exteriorized consciousness — a consciousness that we are told is open-ended only so far as objective reality is concerned. It seems to be closed “at the other end,” which in those terms would represent our birth.

The consciousness of that myth can indeed have no origin, for the myth precludes anything but a physically-oriented and physically-mechanized consciousness. Not only could that consciousness have no existence before of after death, but obviously it could have no access to knowledge that was not physically acquired. It is this myth that hampers our understanding most of all, and that closes us off from the greater nature of those events with which we are most intimately concerned. That myth also makes our own involvement with mass events sometimes appear incomprehensible.

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There seems to be no reason for many of them, simply because the intricate inner communication systems of consciousness go utterly unrecognized, generally speaking.

I am speaking largely to a Western audience, and so here I am using terms for a particular reason, to explain concepts in a way that will be understood. The inner ego is perfect as a term to suit my purposes. “Unconscious” is indeed conscious — and by conscious I mean that its reasoning is not irrational. Its methods are not chaotic, and its characteristics are not only equal to those of the known ego, but indeed are more resilient and knowledgeable.

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Conscious-mind-1 and 2 obviously represent not only different kinds of reality in normal terms, but two different kind of consciousness. To make this discussion as simple as possible for now, think of these two frameworks or states of consciousness as being connected by “undifferentiated areas” in which sleep, dreaming, and certain trance states have their activity. Those undifferentiated areas are involved in the constant translation of one kind of consciousness into the other, and with energy transferences. We constantly process those data that come to us in our private life, and that information includes bulletins from all over the world, through our news broadcasts and so forth.

The inner ego has access, to a much vaster amount of knowledge. It is aware not only of its own private position, as we are of ours, but it is also familiar with the mass events of its reality. It is intimately involved in the creation of our own private experience.

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The inner ego reasons, but its reasoning is not restricted to the cause-and-effect limitations that we apply to the reasoning process. The action of the inner ego within the wider sphere of Conscious-mind-2 explains many events and seeming coincidences that otherwise seem to make no sense within our world. Many realities within Conscious-mind-2 cannot suitably be explained as facts to us in Conscious-mind-1, simply because they involve psychological thickness that cannot be translated into facts as we think of them. These often appear in the symbolic language of the arts instead, and many of our dreams are translations in which the events of Conscious-mind-2 appear in symbolic form.

On any given day the events of our private lives fit within the larger patterns of world events, in which they have their context. On any given night the intimate events of our dream lives also exist in the greater context of the world’s dreams — in which they have their reality.

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The consciousness that we have, as generally described in psychology, is in a strange fashion like the bright shiny surface that responds to sun or rain or temperature, and to its surroundings; but for all of that a psychological fruit that has no pulp or pits, but contains at its heart a vacancy. In those terms we experience only one half of our consciousness: the physically-attuned portion. Fruit trees have roots, but we assign no ground of being to this consciousness.

Jung’s collective unconscious was an attempt to give our world its psychological roots, but Jung could not perceive the clarity, organization, and deeper context in which that collective unconscious has its own existence. Reality as Conscious-mind-2 is organized in a different fashion than it is in the Conscious-mind-1 world, and the processes of reasoning are far quicker. In Conscious-mind-1 the reasoning processes work largely by deduction, and they must constantly check their own results against the seemingly concrete experience of physical events. The reasoning of the inner ego is involved with the creative invention of those experiences. It is involved with events in a context of a different kind, for its deals intimately with probabilities.

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[Each of ] us, with our beliefs and intents, tell the inner ego which of an infinite number of probable events we want to encounter. In dream state events from both frameworks are processed. The dream state involves not only a state of consciousness that exists between the two frameworks of reality, but also involves, in those terms, a connecting reality of its own. I would like to emphasize that to one degree or another all species of plant and animal life “dream.” The same applies to the “psychological activity” of atoms and molecules, and any “particle.”

There are intensities of behavior, then, in which the activity, the inside activity, of any being or particle is directed toward [the] physical force [that is] involved in the cooperative venture that causes our reality. There are variances, however, when such activity instead into interior nature of reality. We have an inner system of communication, then, in which the cells of all living things are connected. In those terms there is a continuum of consciousness.

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To really understand our own connection with the events we encounter privately, and in relationship to others, we must first become acquainted with that medium in which events themselves are formed.

What part, for example, does chance play in our life? Is it chance if we arrive too late to board a plane, for example — to find later that the plane crashed? Perhaps our late arrival was caused by “a chance meeting” with a friend at the last moment, or by a misplaced ticket, or by a traffic jam that seemingly had nothing to do with us at all.

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We may have become a part of the drama of a natural disaster, or avoided it as a result of other seemingly chance occurrences. What appears to us as chance or coincidence, however, is actually the result of the amazing organizations and communications active in the psychological reality of Conscious-mind-2. Again, we form our reality — but how? And how do private existences touch each other, resulting in world events?

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This will not be a dry, intellectual exploration, because the intent itself will begin to trigger within our lives the emergence of hints and clues as to our own immersion in Conscious-mind-2’s creativity.

The Idea of Ether

The idea of ether or something like it, had been around since the time of the ancient Greeks. By the last decades of the 19th century, and in line with Newtonian physics, the ether was postulated as an invisible, tasteless, odorless substance that pervaded all unoccupied space, and served as the medium for the passage of electromagnetic waves of light and other kinds of radiant energy, like heat — just as the earth itself serve as the medium for the transmission of seismic waves, for instance.

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Late in the last century some very ingenious experiments failed to scientifically prove the existence of the ether, however, and the theory was finally dispensed with for good following Albert Einstein’s publication of his special theory of relativity in 1905.

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I think the idea of the ether is an excellent example of how man and woman has always attempted to posit or visualize in physical reality his or her innate knowledge of “Framed-mind 2,”– the unknown.

The Conscious-mind-2 is the medium in which our world exist

It represents the vaster psychological reality in which our own subjective life resides.

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That framework has been glimpsed through out history by many individuals, and given many names. If we visit a foreign country, however, we have a tendency to describe the entire nation in terms of the small area we have visited, though other portions may be quite different in geography, culture, and climate.

The individuals who have to one extent or another perceived Conscious-Mind-2 have, then, described it according to their own brief visits, taking it for granted “that the part was a representative sample of the whole.” Plato conceived [of] it as the world of ideals, seeing within it the perfect model behind each imperfect physical phenomenon.

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He thought of that realm as eternal and unchanging, a perfect but frozen composite that must indeed inspire men and women toward achievement on the one hand, and on the other reproach them for their failure, since their achievements must necessarily seem puny in contrast. Plato then saw Conscoious-Mind-2 as a splendid, absolute model in which all the works of man had their initial source. Man and woman, according to this concept, could not affect that ideal world one whit. He could, however, use it as a source of inspiration.

Some ancient religions put the existence of gods there, and saw the spirits of each living thing as existing primarily in that invisible medium of reality. Therefore, Conscious-Mind-2 has always been represented in one way or another as a source of our world. Christianity saw it as heaven, inhabited by “God the Father”, His Angels, the Saints, and [the] deceased faithful.

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Once scientists theorized the ether as the medium in which the physical universe existed. Conascious-Mind-2 is the psychological medium in which the consciousness of the world exists. The word “ego” is much bandied about, and in many circles it has a poor reputation. It is, however, as I use it, a term meant to express the ordinarily conscious directive portion of the self. It is our conscious version of what we are. It is directed outward into the physical world. It is also aware, however, of some of our “unconscious” activities. It is the one we identify with, so it is aware of our dreams, for example, as we are, and it is quite conscious of the fact that its existence rests upon knowledge that it does not itself possess.

As we have an ego, fully conscious, directed toward the physical world, we also have what I call an inner ego, directed toward inner reality. We have, in other words, a potion of oneself that is fully conscious in Conscious-Mind-2. The ego in our ordinarily world, which again we will call Conscious-Mind-1, is uniquely equipped to deal with that environment. It manipulates with rules of cause and effect and consecutive moments. It deals with an objectified reality. It can stretch its capacities becoming far more aware of inner events than it is normally allowed to do, but its main purpose is to deal with the world of effects, to encounter events.

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The inner ego is fully conscious. It is a portion of us, however, that deals with the formation of events, that glories in a rather rambunctious and creative activity that our specifications of time and place physically preclude. The unconscious, so-called, is — and quite conscious, but in another realm of activity. There must be a psychological chamber between these two portions of the shelf, however — these seemingly undifferentiated areas, in which back-and-forth translations can occur. Dream periods provide that service, or course, so that in dreams the two egos can meet and merge to some extent, comparing notes like strangers who perhaps meet to some extent, comparing notes like strangers who perhaps meet on a train at night, and are amazed to discover, after some conversation, that they are indeed close relatives, each embarked upon the same journey though seemingly they travelled alone.

In those terms the undifferentiated area is actually filled with motion as psychological transitions and translations are made, until in dreams the two egos often merge into each other — so that sometimes we waken briefly with a sense of elation, or a feeling that in dreams we have met an old and valued friend.

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Our world is populated by individuals concentrating upon physical activities, dealing with events that are “finished products” — at least in usual terms. Our inner egos populate Conscious-Mind-2, and deal with the actual creation of those events that are then objectified. Since “the rules” of Conscious-M
ind-2 are different, that reality is not at all bound by our physical assumptions. It contains, therefore, the inner ego of each individual who has lived or will ever live upon the earth.

I am speaking of that framework now only as it applies to our world — not in its relationship to other realities. Conscious-Mind-2 is described as the heroic dimension. There is a great give-and-take between the two frameworks — our regular working one, Conscious-Mind-1, and this other more comprehensive reality. We need to understand the creative ramifications involved, for the prime work of our world is actually done in that other wider aspect of our existence.

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Physically we have at our fingertips, certain accumulations of knowledge, objectified through the passage of information verbally through the ages, in records or books, and through television. We use computers to help our process information, and we have a more or less direct access to physical knowledge. We acquired it through the use of our senses. There is systemized knowledge, where men and women have accumulated facts in one particular field, processing it in one way or another. Our own senses bring us information each moment, and that information is in a way already invisibly processed according to our own beliefs, desires, and intents.

We will ignore as information certain stimuli that another person, for example, will latch on to immediately. Even in our own world, then, our interests and desires serve as organizational processes that screen out certain information. The information available in Framed-mind-2 is in our terms infinite.

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It is the source of our world, so therefore it contains not only all knowledge physically available, but far more. I do not want to compare the inner ego with a computer in any way, for a computer is not creative, nor is it alive. We think of course of the life that we know as LIFE. It is, however, only the manifestation of what in those terms can only be called the greater life out of which our life springs. This is not to compare the reality that we know in derogative terms to the other-source existence, either, for our own world contains, as each other world does , a uniqueness and an originality that in those terms exists nowhere else — for no world of existence is like any other.

The inner ego is a portion of the shelf, for example — is the portion of our self — that is aware of our reincarnational activities. It is the part of us that exists outside of time, yet simultaneously lives in time. We form our own reality. The ego that we are aware of obviously could not form our own body for us, however, or grow our bones. It knows how to assess the conditions of the world. It makes deductions. Our reasoning is highly important, yet alone it cannot pump our blood or tell our eyes how to see.

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The inner ego does the actual work that brings about the events we have decided upon. In very simple terms, if we want to pick up a book, and then do so, we experience that events that occurred to bring the motion about. The inner ego directs those activities.

If we want to change our job, and hold that desire, a new job will come into our experience in precisely the same fashion, in that the inner events will be arranged by the inner ego. A body event involves the working of numerous muscles and joints and so forth. An event involving a job change concerns motion on the part of many people, and implies a network of communication on the part of all of the inner egos involved. Obviously, then, a mass physical event implies an inner system of communications of proportions that would put out technological communications to shame.

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We may then, unknowingly acquire an illness and recover, never aware of our malady, being healed because of a series of events that would seemingly have nothing to do with the illness itself — because in Conscious-Mind-2 the inner ego, knowing both the reason for the illness, and its cure, brought about those precise situations that remedied the condition. Such events happen automatically, when nothing hampers recovery at our end.

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The communication between the inner and outer egos should obviously be as clear and open as possible. As a general rule, the inner ego depends upon our assessment of physical events. Our involvement in the private aspects of our living, and our participation in mass events, has much to do with our estimation of the physical situation, and with our beliefs and desires regarding it. A very simple example: If we want to write a letter we do so. There is no conflict between our desires, beliefs, and the execution of the act, so the action itself flows smoothly. If for some reason or another, through a poor assessment of our reality, we believe that such an act is dangerous, then we will hamper the flow between the desire and the execution. The flow or creativity begun by the inner ego will be impeded.

The Christ figure Symbolizes our idea of God and his relationships

The Man we call Christ was actually composed of three individuals who were the physical manifestations of the same nonphysical entity: John the Baptist, St. Paul, and a man historically known as Christ. None of these were crucified. Their roles became blended and distorted in history.

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Growing from an infant to a full adult…

Was probably one of the most difficult, and yet the most easy of feats that we will ever accomplish in a life. As a child we identified with our own nature. We intuitively realized that our being was immersed in and a part of the process of growth.

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No amount of intellectual information, no accumulation of facts however vast, could give you the inner knowledge necessary to accomplish the physical events involved in that growth process. We learn to read, but the seeing itself is an accomplishment of far greater magnitude — one that seemingly happens all by itself. It happens because each of us is again, indeed a part of nature and of nature’s source.

In various ways our religions have always implied our relationship with nature’s source, even though they often divorced nature herself from any upon or another quite valid perception, but then distorted it, excluding anything else that did not seem to fit. “We are children of the universe.” This is an often-heard sentence — and yet the main point of the Christ story was not Christ’s death, but his birth, and the often-stated proposition that each person was indeed “a child of the father.”

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There are many later-appended references in the Bible, such as the fig tree story, in which nature is played down. Christ’s “father” was, however, the God who was indeed aware of every sparrow that fell, who knew of every creature’s existence, whatever its species or kind. The story of the shepherds and flocks comes much closer to Christ’s intent, where each creature looked out for the others.

The officials of the Roman Catholic Church altered many records — cleansing them, in their terms, of anything that might suggest pagan practices, or nature worship as they thought of it. In terms of our civilization, nature and spirit became divided so that we encounter the events of our lives largely in that context. To some degree or another, we must feel divorced from our bodies and from the events of nature. The great sweeps of emotional identification with nature itself do not sustain us, therefore. We study those processes as if we somehow stood apart from them.

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To some extent our society’s beliefs allow us enough freedom so that most of us trust our bodies while they are growing toward adulthood. Then, however, many of us no longer rely often upon the processes of life with us. Certain scientific treatises often make us believe that the attainment of our adulthood has little purpose, except to insure the further existence of the species through parenthood — when nature is then quite willing to dispense with our services. We are quite simply told that we have no other purpose. The species itself must then appear to have no reason except a mindless determination to exist. The religions do insist that man has a purpose, yet in their own confusion they often speak as if that purpose must be achieved by denying the physical body in which man and woman have his or her life’s existence, or by “rising above” “gross, blunted,” earthly characteristics. In both cases man’s and woman’s nature, and nature in general, take short shrift.

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Such tales are myths. They do indeed have power and strength. In those terms they represent the darker side of myths, however — yet through their casts we presently view our world. We will interpret the private events of our lives, and the spectacular range of history, in the light of those assumptions about reality. They not only color our experience, but we create those events that more or less conform to those assumptions.

Those who “lose” their lives in natural disasters become victims of nature. We see in such stories examples of meaningless deaths, and further proof of nature’s indifference to man and woman. We may, on the other hand, see the vengeful hand of an angry God in such instances, where the deity once again use nature to bring man and woman to his or her knees. Man’s and woman’s nature is to live and to die. Death is not an affront to life, but means it continuation — not only inside the framework of nature as we understand it, but in terms of nature’s source. It is, of course, natural then to die.

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The natural contours of our psyche are quite aware of the inner sweep and flow of our life, and its relationship with every other creature alive. Intuitively, each person is born with the knowledge that he or she is not only worthwhile, but fits into the context of the universe in the most precise and beautiful of fashions. The most elegant timing in involved in each individual’s birth and death. The exquisite play of our own inner nature in general — and that identification leads us into deeper knowledge of our own part in nature’s source.
The myths upon which we base our lives so program our existence that often we verbally deny what we inwardly know. when people are hurt in a natural disaster, for example, they will often profess to have no idea at all for such involvement. They will ignore or deny the inner feelings that alone would give the event any meaning in their lives. The reasons for such involvement would be endless, or course — all valid, yet in each and every case, man/woman and nature in those terms would meet in an encounter that had meaning, from the largest global effects to the smallest, most private aspects of the individuals involved. We have made certain divisions because of our myths, or course, that make this kind of explanation extremely important and difficult. We think of rain or earthquakes as natural events, for example, while we do not consider thoughts or emotions as natural events in the same terms. Therefore it is difficult for us to see how there can be any valid interactions between, say, emotional states and physical ones.

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We might say: “Of course, I realize that the weather affects my mood,” yet it will occur to very few of us that our moods have any effect upon the weather. We have so concentrated upon the categorization, delineation, and exploration of the objective world that it surely seems to be “the only real one.” It seems to exert force or pressure against us, or to impinge upon us, or at least almost to happen by itself, so that we sometimes feel powerless against it. Our myths have given great energy to the outsideness of things.
In exasperation some of us see nature as good and enduring, filled with an innocence and joy, while on the other hand we envision man and woman as a bastard species, a blight upon the face of the earth, a creature bound to do everything wrong regardless of any strong good intent. Therefore we do not trust man’s or woman’s nature either.

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This myth finds great value in the larger processes of nature in general, and yet sees man alone as the villain of an otherwise edifying tale. A true identification with nature, however, would show glimpses of man’s and woman’s place in the context of his or her physical planet, and would bring to the forefront accomplishments that he/she has achieved almost without his/her knowing. I would like to mention some other issues, involving the individual’s connection either with natural disasters or with epidemics of one kind or another, that by definition concern large groups of people,


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We form our reality. The statement applies to the most minute and the most important of the events that we experience. Some people believe that they must be punished, and so they seek [out] unfortunate circumstances. They [go] to one event after another in which they meet retribution. They may seek out areas of the country in which natural disasters are frequent, or their behavior may be such that they attract from other people reactions of an explosive kind. Often, however, individuals use disasters quite for their own purposes, as an exteriorized force that brings their lives into clear focus. Some may be flirting with the idea of death, and choose their minds at the last moment.


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Those involved in such disasters — the survivors — often use such “larger-than-life” circumstances in order to participate in affairs that seem to have greater import than those possessed by previous humdrum existences. They seek the excitement, whatever its consequences. They become a part of history to whatever extent. For once their private lives are identified with a greater source — and from it many derive new strength and vitality. Social barriers are dropped, economic positions forgotten. The range of private emotions is given greater, fuller, sweep.
To some extent or another man’s and woman’s desires and emotions merge with the physical aspects of nature as we understand it, so that such storms or disasters as as much the result of psychological activity as they are of weather conditions.
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Obviously — whatever the appearances — storms, earthquakes, floods, are quite necessary to the well-being of the earth. Both man’s and woman’s and nature’s purposes are served, then, though generally speaking man’s and woman’s myths make him blind to those interactions. People’s thoughts and emotions always give clear clues whenever illness is involved, yet most people ignore such information. They censor their own thoughts. Many therefore “fall prey” to epidemics of one kind or another because they want to, though they might deny this quite vigorously.
I am speaking particularly of epidemics that are less than deadly, though danger is involved. In our times, hospitals, we must realize, are important parts of the community. They provide a social as well as a medical service. Many people are simply lonely, or overworked. Some are rebelling against commonly held ideas of competition. Flu epidemics become social excuses for much needed rest, therefore, and serve as face-saving devices so that the individuals can hide from themselves their inner difficulties. In a way, such epidemics provide their own kind of fellowship — giving common meeting grounds for those of disparate circumstances. The [epidemics] serve as accepted states of illness, in which people are given as excuse for the rest or quiet self-examination they desperately need but do not feel entitled to otherwise.

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I do not mean to assign any hint of accusation against those so involved, but mainly to state some of the reasons for such behavior. If we do not trust our nature, then any illness or indisposition will be interpreted as an onslaught against health. Our body faithfully reflects our inner psychological reality. The nature of our emotions means that in the course of a lifetime we will experience the full range of feelings. Our subjective state has variety. Sometimes sad or depressing thoughts provide a refreshing change of pace, leading us to periods of quiet reflection, and to a quieting of the body so that it rests.
Fears, sometimes even seemingly irrational ones, can serve to rouse the body if we have been too lethargic, or have been in a rut psychologically or physically. If we trusted our nature we would be able to trust such feelings, and following their own rhythms and routes they would change into others. Ideally even illnesses are a part of the body’s health, representing needed adjustments, and also following the needs of the subjective person at any given time. They are a part of the interplay between the body and mind, or spirit.

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The majority of my readers have come down with one or another disease usually considered very dangerous, and without ever knowing it, because the body healed itself normally and naturally. The disease was not labeled. It was not given recognition as a condition. Worries or fears were not aroused, yet the disease came and vanished.

In such instances natural healing processes occurred, for which the body is seldom given credit. Such healings do not just involve changes in the body, for example, for a physical healing can take place because of events that seem utterly disconnected.

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Some portions of each individual is in direct contact with the very source of its own existence. Each individual is innately aware that help is available in every situation, and that information does not need to come through the physical senses alone. Many illnesses are cured, then, through quite natural methods that not only involve physical healings, but bring into play other events –events that have great bearing on the psychological elements that may be involved behind the scenes. For those interactions we will have to look to Frame-mind-2.

Let us take tours through psychological realities

Or tours through psychic lands rather than physical ones. Such journeys “Take no time” in our terms.

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We have a storm. Weathermen or weather women speak of local conditions and merging air currents. We are in a realm where consciousnesses merge. A constant state of growth, expansion, and development. We can travel to many great universities of the mind.

Much of this is difficult to explain, for information and knowledge is constantly transformed — almost completely reborn, so to speak, through characteristics that are inherently a part of thought itself. Knowledge is changed automatically through the auspices of each consciousness who perceives it. It is magnified and yet refined. It is a constant language, yet one that transforms itself. We can exchange with each other a more complicated system of reality than any computer could handle. We do not understand or perceive the ways in which our reality contributes to the foundation of the mass-world reality that we experience. Unconsciously, each individual participants in forming that world. The primary encounter must be a subjective inner one, and intersection of consciousnesses that is then physically experienced.

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The encounters themselves occur in a Framed-mind-3 environment. That framework of course, again in terms of an analogy, exists another step away from our own Framed-mind-2. I do not want to get into a higher-or-lower hierarchy here, but the frameworks represent spheres of action. Our encounters initially take place, then, beyond the sphere that deals exclusively with either our physical world or the inner mental and psychic realm from which our present experience springs.

Like as motes of dust might be swept along with a brisk autumn wind from one area to another. We are carried above the land of our usual perception so that portions of us glimpse subjective states. These arouse our curiosity even when consciously we are not aware of perceiving them. That curiosity acts as impetus.

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Our intents and concerns, our interests, our needs and desires, our characteristics and abilities, directly influence our material, for they lead us to it to begin with.

We want to make the material workable in our world — a natural and quite understandable desire. The proof is in the pudding, and so forth. Yet of course we are also participators in an immense drama in which the main actions occur outside of our world, in those realms from which our world originated — and we are, foremost, natives of those other realms, as each individual is; each being is.

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Those realms are far from lonely, dark, and chaotic. They are also quite different from any concept of nirvana or nothingness. They are composed of ever-spiraling states of existence in which different kinds of consciousnesses meet and communicate. They are not impersonal realms, but are involved in the most highly intimate inter-actions. Those interactions exist about us all the while, and I would like us in our thoughts to aspire toward them, to try to stretch our perceptions enough so that we become at least somewhat aware of their existence.

These frameworks, while I speak of them separately, exist one within the other, and each one impinges upon the other. To some extent we are immersed in all realities.

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If we could, try to sense this greater context in which we have our being. Our rewards will be astonishing. The emotional realization is what is important, of course, not simply an intellectual acceptance of the idea. Do not forget the vaster context. Which will trigger responses on our part, increasing still further the scope of knowledge that we can receive.

In our world knowledge must be translated into specifics, yet we also deal with emotional realities that cannot be so easily deciphered. In the atmosphere now, there are hints of those undecipherable yet powerful realities that will, in time, gradually be described in verbal terms that make sense to us.

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According to our understanding, our own comprehensions and perceptions will bring other clues, either in the waking or the dream state. Keep our minds open for them, but without any preconceived ideas of how they might appear. Development triggers certain psychic activity that then triggers further growth.

To some extent Framed-mind-1 and 2 is of course an example of an entire idea, for we receive a good deal of information of physical life. Still they must be colored by our ideas of what physical lives are.

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Even our concepts of creativity are necessarily influenced by Framed-mind-1 thinking, of course.

Acts of creativity best approach the workings of Framed-mind-2, for [those] acts always involve leaps of faith and inspiration, and the breaking of barriers.

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When we are writing, we draw upon associations, memories, and events that are known to us and others, that perhaps we had forgotten but that suddenly spring to mind in answer to our intent and following our associations. When an artist is painting a landscape, he might unconsciously compare hundreds of landscapes viewed in the past in multitudinous, seemingly forgotten hues that splash upon the grass or trees, or as he seeks for a new creative combination. Art is his or her focus so that he draws from Framed-mind-2 all of those pertinent data that are necessary for his or her painting. Not just technique is concerned, but the entire visual experience of his or her life.

Framed-mind-2 involves a far vaster creative activity, in which our life is the art involved — and all [of the] ingredients for its success are there, available. When we are creating a product or a work of art, the results will have much to do with our idea of what the product is, or what the work of art is — so our ideas about our life, or life itself, will also have much to do with our experience of it as a living art.

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If we believe in the laws of cause and effect, as accepted, or in the laws of polarity, as accepted, then we will be bound by those laws, for they will represent our artistic technique. We will believe that we must use them in order to, say, paint the living portrait of our life. We will therefore structure our experience, drawing to oneself from Framed-mind-2 only that which fits. We will not have the “technique” to attract other experience, and as long as we stick with one technique our life-pictures will more or less have a certain monotony.

Write and artist also bring more into his or her work than the simple ability to write or paint. In one way or another all of his or her experience is involved. When we pay attention to Framed-mind-1 primarily, It is as if we have learned to write simple sentences with one word neatly before the other. We have not really learned true expression. In our life we are writing sentences like “See Tommy run.” Our mind is not really dealing with concepts but with the simple perception of objects, so that little imagination is involved. We can express the location of objects in space, and we can communicate to others in similar fashion, confirming the physical obvious properties that others also perceive.

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In those terms, using our analogy, the recognition of Framed-mind-2 would bring us from that point to the production of great art, where words served to express not only the seen but the unseen — not simply facts but feelings and emotions — and where the words themselves escaped their consecutive patterns, sending the emotions into realms that quite defied both space and time.

Now and then people have such moments, and yet each private reality has its existence in an eternal creativity from which, our world springs.

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It is not as if that vaster reality were utterly closed to our perception, for it is not. To some extent it is everywhere apparent in each person’s private experience, and it is obviously stated in the very existence of our world itself. The religions, in one way or another, have always perceived it, although the attempt to interpret that reality in terms of the recognized facts of the world is bound to distort it.

Our world, then, is the result of a multidimensional creative venture, a work of art in terms almost impossible for us to presently understand, in which each person and creature, and each particle, plays a living part. Again, in Framed-mind-2 each event is known, form the falling of a leaf to the falling of a star, from the smallest insect’s experience on a summer day to the horrendous murder of an individual on a city street. Those events are not divorced from our reality, not thrust upon us, not apart from our experience. It often only seems to be because we so compartmentalize our own experience that we automatically separate ourselves from such knowledge.

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Creativity does not deal with compartments. It throws aside barriers. Even most people who are involved in creative work often apply their additional insights and knowledge only to their art, however — not to their lives. They fall back to cause and effect.

Framed-mind-1 life is, again, based on the idea that we have only so much energy, that we will wear out, and that a certain expenditure of energy will produce a given amount of work — in other words, that applied effort of a certain kind will produce the best results. In the same way, it is believed that the energy of the universe will die out. All of this presupposes “the fact” that no energy is inserted into the world. The source of the world would therefore seem no longer to exist, having worn itself out in the effort to produce physical phenomena. In the light of such thinking, Framed-mind-2 would be an impossibility.

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Instead, the energy of life is inserted constantly into our world, in a way that has nothing to do with our so-called physical laws. The universe expands as an idea does. The greater life of each creature exist in the framework that “originally” gave it birth, and in a greater manner of speaking each creature, regardless of its age, is indeed being constantly reborn. Couched in our terms of our world’s known reality, which deal with local properties of Framed-mind-2 as they have impact in our experience.

Men’s and Women’s private roles in the nature of mass events

We must first look into the medium in which events appear concrete and real. The great sweep of the events of nature can be understood only by looking into a portion of their reality that is not apparent to us. We want to examine, therefore, the inner power of natural occurrences.

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A scientist examining nature studies its exterior, observing the outsideness of nature. Even investigative work involving atoms and molecules, or [theoretical] faster-than-light particles, concern the particle nature of reality. The scientist does not usually look for nature’s heart. He or she certainly does not pursue the study of its soul.

All being is manifestation of energy — an emotional manifestation of energy. Man or woman can interpret the weather in terms of air pressure and wind currents. He or she can look to fault lines in an effort to understand earthquakes. All of this works at a certain level, to a certain degree. Man’s or woman’s psyche, however, is emotionally not only a part of his or her physical environment, but intimately connected with all of nature’s manifestations. Using the terms Framed-mind 2, man’s or woman’s identification with nature is a strongly-felt reality in Framed-mind 2. And there we must look for the answers regarding man’s or woman’s relationship with nature. There in Frame-mind 2 the nature of the psyche appears quite clearly, so that its sweeps and rhythms can be understood. The manifestations of physical energy follow emotional rhythms that cannot be ascertained with gadgets or instruments, however fine.

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Why is one killed and not another? Why does an earthquake disrupt an entire area? What is the relationship between the individual and such mass events of nature?

Before we can begin to consider such questions, we must take another look at our world, and ascertain its source, for surely its source and nature’s are the same. We make some distinctions between events and our interpretation of them.

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It certainly seems that our world is concrete, factual, definite, and that its daily life rests upon known events and facts. We make a clear distinction between fact and fantasy. We take it for granted as a rule that our current knowledge as a people rests upon scientific data, at least, that are unassailable. Certainly technological development appears to have been built most securely upon a body of concrete ideas.

The world’s ideas, fantasies, or myths may seem far divorced from current experience — yet all that we know or experience has its origin in that creative dimension of existence that I am terming Framed-mind 2. In a manner of speaking our factual world rises on a bed of fantasy, myth, an imagination, from which all of our detailed paraphernalia emerge. What then is myth, and what do I mean by the term?

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Myth is not a distortion of fact, but the womb through which fact must come. Myth involves an intrinsic understanding of the nature of reality, couched in imaginative terms, carrying a power as strong as nature itself. Myth-making is a natural psychic characteristic, a psychic element that combines with other such elements to form a mythical representation if inner reality. That representation is then used as model upon which our civilizations are are organized, and also as a perceptual tool through whose lens we interpret the private events of our life in their historical context.

When we accept myths we call them facts, or course, for they become so a part of our lives, of societies and our professions, that their basis seems self-apparent. Myths are vast psychic dramas, more truthful than facts. They provide an ever-enduring theater of reality. It must be clearly understood, then, that myths imply the nature of psychic events whose enduring reality exists in Framed-mind 2, and forms the patterns that are then interpreted in our world.

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If someone is caught in a natural disaster, the following questions might be asked: “Am I being punished by God, and for what reason? Is the disaster the result of God’s vengeance?” A scientist might ask instead: “With better technology and information, could we somehow have predicted the disaster, and saved many lives?” He or she might try to dissociate himself or herself from emotion, and to see the disaster simply as the result of a non personal nature that did not know or care what lay in its path.

In all cases, however, such situations instantly bring to mind questions of man’s or woman’s reality and course, his or her connections with God, his or her planet, and the universe. He interprets those questions according to his or her own beliefs.

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Myths are natural phenomena, rising from the psyche of man or woman as surely as giant mountain ranges emerge from the physical planet. Their deeper reality exists, whoever, in Framed-mind 2 as source material for the world that we know.

In those terms, the great religions of our civilizations rise from myths that change their characters through the centuries, even as mountain ranges rise and fall. We can see mountain ranges. It would be ridiculous to ignore their reality. We see our myths somewhat less directly, yet are apparent within all of our activities, and they form the inner structures of all or our civilizations with their multitudinous parts.

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In those terms, then, Christianity and our other religions are myths, rising in response to an inner knowledge that is too vast to be clothed by facts alone. In those terms also, our science is also quite mythical in nature. This may be more difficult for some or us to perceive since it appears to work so well. Others will be willing enough to see science in its mythical characteristics, but will be most reluctant to see religion as we know it in the same light. To some extent or another, however, all of these ideas program our interpretation of events.

In this discussion, we are more or less dealing with the events of nature as we understand it. It will seem obvious to some, that a natural disaster is caused by God’s vengeance, or is at least a divine reminder to repent, while others will take it for granted that such a catastrophe is completely neutral in character, impersonal and [quite] divorced from man’s and woman’s own emotional reality. The Christian scientist is caught in between. Because we divorce ourselves from nature, we are not able to understand its manifestations. Often myths get in the way. When myths become standardized, and too literal, when we begin to tie them too tightly to the world of facts, then we misread them entirely. When myths become most factual they are already becoming less real. Their power becomes constrained.

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Most people interpret the realities of their lives, their triumphs and failures, their health or illness, their fortune or misfortune, then, in the light of a mythical reality that is not understood as such. What is behind these myths, and what is their source of power?

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Facts are a very handy but weak brew of reality. They immediately consign certain kinds of experiences as real and others as not. The psyche, however, will not be so limited. It exists in a medium of reality, a realm of being in which all possibilities exist. It creates myths the way the ocean creates spray. Myths are originally psychic fabrications of such power and strength that whole civilizations can rise from their source. They involve symbols and know emotional validities that are then connected to the physical world, so that that world is never the same again. They cast their light over historical events because they are responsible for those events. They mix and merge the inner, unseen but felt, eternal psychic experience of man with the temporal events of his or her physical days, and form a combination that structures thoughts and beliefs from civilization to civilization. In Framed-mind 2 the interior power of nature is ever-changing. The dreams, hopes, aspirations and fears of man and woman interact in a constant motion that then forms the events of our world. That interaction includes not only man, of course, but the emotional reality of all earthly consciousnesses as well, from a microbe to a scholar, from a frog to a star. We interpret the phenomena of our world according to the mythic characteristics that we have accepted. We organize physical reality, then, through ideas validity. The physical body itself is quite capable of putting the world together in different fashions than the one that is familiar to us.

We divorce ourselves from nature and nature’s intents far more than the animals do. Nature in its stormy manifestations seems like an adversary. We must either look for reasons outside of ourselves to explain what seems to be nature’s ill intent at such times, or its utter lack of concern.

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Science often says that nature care little for the individual, only for the species, so then we must often see ourselves as victims in a larger struggle for survival, in which our own intents do not carry even the puniest sway.

Video as a mass means of communal meditation

Using television as an analogy I will try to show the ways in which physical events are formed, and try to describe the many methods used by individuals in choosing those particular events that will be personally encountered.

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Not only does television actually serve as a mass means of communal meditation, but it also presents us with highly detailed, manufactured dreams, in which each viewer shares to some extent. We will use some distinction here, and so I am going to introduce the terms “Framed-mind 1” and “Framed-mind 2.” to make this discussion clear. Televisions are used for more and more purposes, such as playing video games and replaying footage for a security-camera-systems/home security camera alarm system and the technology is only going to get better and better as time goes on!

We will call the world as we physically experience it, Framed-mind 1. In Framed-mind 1, we watch television programs, for example. We have our choice of many channels. We have favorite programs. We follow certain scenes or actors. We watch all of these dramas, hardly understanding how it is that they appear on our screen to begin with. We are certain, however, that if we do buy a television set it will perform in an adequate fashion, whether or not we are familiar with electronics. This is why some people really enjoy custom controls/wholesale house-audio-video-installation because television is a useful medium.

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We switch from channel to channel with predictable results. The programming for Channel 9, for example, does not suddenly intrude on Channel 6. Even the actors themselves, taking part in such sagas, have but the remotest idea of events that are involved in order that their own images will appear on our television screen. Their jobs are to act, taking it for granted that the technicians are following through.

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Now somewhere there is a program director, who must take care of the entire programming. Shows must be done on time, actors assigned their roles. Our hypothetical director will know which actors are free, which actors prefer character roles, which ones are heroes or heroines, and which smiling Don Juan always gets the girl — and in general who plays the good guys and bad guys.

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There is no need in our outlining in detail the multitudinous events that must occur so that we can watch our favorite program. We flip the switch and there it is, while all of the background work is unknown to us. We take it for granted. Our job is simply to choose the programs of our choice on any evening. Many others are watching the same programs, of course, yet each person will react quite individually.

Now for a moment let us imagine that physical events occur in the same fashion — that we choose those which flash upon the screen of our experience. We are quite familiar with the events of our own life, for we are of course our own main hero or heroine, villain or victim, or whatever. As we do no know what happens in the television studio before we observe a program, however, so we do not know what happens in the creative framework of reality before we experience physical events. We will call that vast, “unconscious” mental and universal studio Framed-mind 2.

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We can turn off a program that offends us. We can choose to buy or not buy a product whose virtues are being praised. Television presents us with a mirror of our society. It reflects and re-reflects through millions or homes the giant dreams and fears, the hopes and terrors of events in the most private individual.

Television interacts with our lives, but it does not cause our lives. It does not cause the events that it depicts. With our great belief in technology, it often seems to many people that television causes violence, for example, or that it causes a love of over-materialism, or that it causes “loose morals.” Television reflects. In a manner of speaking it does not even distort, though it may reflect distortions. The writers and actors of television dramas are attuned to the “mass mind.” They are not leaders or followers. They are creative reflectors, acutely aware of the overall, generalized emotional and psychic patterns of the age.

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They also make choices as to which plays they will take part in. [Each has his or her} own favorite kind of role, even if the role be that of a maverick. To the actors, or course, their roles become strong parts of their personal experiences, while those who observe the plays take part largely as observers.

We are aware through our newspapers and magazines of the dramas, news broadcasts, or other programs that are presently being offered. In the same way we are aware, generally speaking, of the “programs” being physically presented in our own nation and throughout the world. We decide which of these adventures we want to take part in — and those we will experience in normal life, or in Framed-mind 1.

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The inner mechanisms that happen prior to our experience will take place in the vast mental studio of Framed-mind 2. There, all the details will be arranged, the seemingly chance encounters, for example, the unexplained coincidences that might have to occur before a given physical event takes place

On a conscious level, and with our conscious reserves alone, we could not keep our body alive an hour. We would not know how to do it, for our life flows through us automatically and spontaneously. We take the details for granted — the breathing, the inner mechanisms of nourishment and elimination, the circulation, and the maintenance of our psychological continuity. All of that is taken care of for us in what I have termed as Framed-mind 2.

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In that regard, certainly, everything works to our advantage. Indeed, often the more concerned we become with our body the less smoothly it functions. In the spontaneity of our body’s operation there is obviously a fine sense of order. When we turn on a television set the picture seems to come out of nowhere onto the screen — yet that picture is the result of order precisely focused. Actors visit casting agencies so that they know what plays need their services. In our dream we visit “casting agencies.” We are aware of the various plays being considered for physical production. In the dream state, then, often familiarize oneself with dramas that are of a probable nature. If enough interest is shown, if enough actors apply, if enough resources are accumulated, the play will go on. When we are in other than our normal conscious state, we visit that creative agency in which all physical productions must have their beginning. We meet with others, who for their own reasons are interested in the same kind of drama. Following our analogy, the technicians, the actors, the writers all assemble — only in this case the result will be a live event rather than a televised one There are disaster films being planned, educational programs, religious dramas. All of these will be encountered in full-blown physical reality.

Such events occur as a result of individual beliefs, desires, and intents. There is no such thing as a chance encounter. No death occurs by chance, nor any birth. In the creative atmosphere of Framed-mind 2, intents are known. In a manner of speaking, no act is private. Our communication systems bring to our living room notices of events that occur throughout the world. Yet that larger inner system of communication is far more powerful in scope, and each mental act is imprinted in the multidimensional screen of Framed-mind 2. That screen is available to all, and in other levels of consciousness, particularly in the sleep and dreaming stages, the events of that inner reality are as ever-present and easily accessible as physical events are when we are awake.

It is as if Framed-mind 2 contains an infinite information service, that instantly puts us in contact with whatever knowledge we require, that sets up circuits between us and others, that computes probabilities with blinding speed. Not with the impersonality of a computer, however, but with a loving intent that has our best purposes in mind — ours and also those of each other individual.
We cannot gain what we want at someone else’s detriment, then. We cannot use Framed-mind 2 to force an event upon another person. Certain prerequisites must be met, before a desired end can become physically experienced.

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The basic simultaneity of time is the most fascinating. That “spacious present” holds all events side by side, ready to be interpreted in cause-and-effect fashions by the organizational abilities of our more limited physical senses.

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“I have the simple, profound faith that anything oneself desire in this life can come to us from Framed-mind 2. There are no impediments in Framed-mind 2. Framed-mind 2 can creatively produce everything we desire to have in Framed-mind 1.”

The elderly are more susceptible to diseases

That susceptibility is a medical fact of life. It is a fact, however, without a basic foundation in the truth of man’s or woman’s biological reality. It is a fact brought about through suggestion. The doctors see the bodily results, which are quite definite, and then those results are taken as evidence.

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In a few isolated areas of the world even today, the old are not disease-ridden, nor their vital signs weaken They remain quite healthy until the time of death.

Their belief systems, therefore, we must admit, are quite practical. Nor are they surrounded by medical professions. We have what almost amounts to a social program for illness — the flu season. A mass meditation, it has an economic structure in back of it: The scientific and medical foundations are involved. Not only this, however, but the economic concerns, from the largest pharmacies to the tiniest drugstores, the supermarkets and the corner groceries all of these elements are involved.

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Pills, potions, and shots supposed to combat [colds and the] flu are given prominent displays, serving to remind those who might have missed them otherwise of the announcements [about] the coming time of difficulty. Commercials on television bring a new barrage, so that we can go from the hay fever season to the flu season without missing any personal medications.

A cough in June may be laughed off and quickly forgotten. A cough in the flu season, however, is far more suspect — and under such conditions one might think, particularly in the midst of a poor week: “Who wants to go out tomorrow anyhow?”

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We are literally expected to come down with the flu. It can serve as an excuse for not facing many kinds of problems. Many people are almost consciously aware of what they are doing. All they have to do is pay attention to the suggestions offered so freely by the society. The temperature does rise. Concern causes the throat to become dry. Dormant viruses — which up to now have done no harm –are activated.

Coats, gloves, and boot manufactures also push their wares. Yet in those categories there is more sanity, for their ads often stress wholesome activities, portraying the happy skier, the tramper through the woods in winter. Sometimes, however, they suggest that their ware will protect us against the flu and colds, and against the vulnerability of our nature.

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The inoculations themselves do little good overall, and they can be potentially dangerous, particularly when they are given to prevent an epidemic which has not in fact occurred. They may have specific value, but overall they are detrimental, confusing bodily mechanisms and setting off other biological reactions that might not show up, say, for some time.

The flu season intersects with the Christmas season, of course, when Christians are told to be merry and [wish] their fellows a happy return to the natural wonders of childhood, in thought at least.[They are also told] to pay homage to God. Christianity has become, however, a tangled sorry tale, its cohesiveness largely vanished. Such a religion becomes isolated from daily life. Many individuals cannot unify the various areas of their belief and feeling, and at Christmas the partially recognize the vast gulf the exists between their scientific beliefs and their religious beliefs. They find themselves unable to cope with such a mental and spiritual dilemma. A psychic depression often results, one that is deepened by the Christmas music and the commercial displays, by the religious reminders that the species is made in God’s image, and by the other reminders that the body so given is seemingly incapable of caring for itself and is a natural prey to disease and disaster.

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So the Christmas season carries a man’s and woman’s hopes in our society, and the flu season mirrors his fears and shows the gulf between the two.

The physician is also a private person, so I speak of him or her only in his or her professional capacity, for he or she usually does the best he or she can in the belief system that he or she shares with his or her fellows. Those beliefs do not exist alone, but are of course intertwined with religious and scientific ones, as separate as they might appear. Christianity has conventionally treated illness as the punishment of God, or as a trail sent by God, to be borne stoically. It has considered man and woman a sinful creature, flawed by original sin, forced to work by the sweat of his or her brow.

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Science has seen man and woman as an accidental product of an uncaring universe, a creature literally without a center of meaning, where consciousness was the result of a physical mechanism that only happened to come into existence, and that had no reality outside of the structure. Science has at least been consistent in the respect. Christianity, however, officially asks children of sorrow to be joyful and sinners to find a childlike purity; it asks them to love a God who one day will destroy the world, and who will condemn them to hell if they do not adore him.

Many people, caught between such conflicting beliefs, fall prey to physical ills during the Christmas season particularly. The churches and hospitals are often the largest buildings in any town, and the only ones on Sunday without recourse to city ordinances. We cannot divorce our private value systems form our health, and the hospitals often profit from the guilt that religions have instilled in their people.

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I am speaking now or religions so intertwined with social life and community ventures that all sense of basic religious integrity becomes lost. Man and woman is by nature a religious creature.

One of man’s and woman’s strongest attributes is religious feeling. It is the part of psychology most often overlooked. There is a natural religious knowledge with which we are born. The feeling is a biological spirituality translated into verbal terms. It says: “Life is a gift ( and not a curse). I am a unique, worthy creature in the natural world, which everywhere surrounds me, gives me sustenance, and reminds me of the greater source from which I myself and the world both emerge. My body is delightfully suited to its environment, and comes to me, from that unknown source which shows itself through all of the events of the physical world.”

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That feeling gives the organism the optimism, the joy, and the ever-abundant energy to grow. It encourages curiosity and creativity, and places the individual in a spiritual world and a natural one at once.

Organized religions are always attempts to redefine that kind of feeling in cultural terms. They seldom succeed because they become too narrow in their concepts, too dogmatic, and the cultural structures finally overweigh the finer substance within them.

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The more tolerant a religion is, the closer it comes to expressing those inner truths. The individual, however, has a private biological and spiritual integrity that is a part of man’s and woman’s heritage, and is indeed any creature’s right. Man and woman cannot mistrust his or her own nature and at the same time trust the nature of God, for God is his or her word for the source of his or her being — and if his or her being is tainted, then so must be his or her God.

Our private beliefs merge with those of others, and form our cultural reality. The distorted ideas of the medical profession or the scientists, or any other group, are not thrust upon us, therefore. They are the result of our mass beliefs — isolated in the form of separate disciplines. Medical men and women, for example, are often extremely unhealthy because they are so saddled with those health beliefs that their attention is concentrated in that area more than others not so involved. The idea of prevention is always based upon fear — for we do not want to prevent something that is joyful. Often, therefore, preventative medicine causes what it hopes to avoid. Not only does the idea [or prevention] continually promote the entire system of fear, but specific steps taken to prevent a disease in a body not already stricken, again, often set up reactions that bring about side effects that would occur if the disease had in fact been suffered.

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A specific disease will of course have its effects on other portions of the body as well, [effects] which have not been studied, or even known. Such inoculations, therefore, cannot take that into consideration. There are also cases where alterations occur after inoculation, so that for a while people actually become carriers of diseases, and can infect others.

There are individuals who very rarely get ill whether or not they are inoculated, and who are not sensitive in the health area. I am not implying, therefore, that all people react negatively to inoculations. In the most basic of terms, however, inoculations do no good, either, though i am aware that medical history would seem to contradict .

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At certain times, and more particularly at the birth of medical science in modern times, the belief in inoculation, if not by the populace then by the doctors, did possess the great strength of new suggestion and hope — but I am afraid that scientific medicine has caused as many new diseases as it has cured. When it saves lives, it does so because of the intuitive healing understanding of the physician, or because the patient is so impressed by the great efforts taken in his or her behalf, and therefore is convinced second handedly of his own worth.

Physicians, of course, are also constantly at the beck and call of many people who will take no responsibility at all for their own well-being, who will plead for operations that do not need. The physician is also visited by people who do not want to get well, and use the doctor and his or her methods as justification for further illness, saying, “The doctor is no good,” or “The medicine will not work,” therefore blaming the doctor for a way of life they have no intention of changing.

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The physician is also caught between his religious beliefs and his scientific beliefs. Sometimes these conflict, and sometimes they only serve to deepen his or her feelings that the body, left alone, will get any disease possible.

Again, we cannot separate our systems of values and our most intimate philosophical judgments from the other areas of our private or mass experience.

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In this country, our tax dollars go for many medical experiments and preventative-medicine drives — because we do not trust the good intent of our own bodies. In the same way, our government funds [also] go into military defenses to prevent war, because it we do not trust our own body’s good intent toward us, we can hardly trust any good intent on the part of our fellowmen.

In fact, then, preventative medicine and outlandish expenditures for preventative defense are quite similar. In each case there is the anticipation of disaster — in one case from the familiar body, which can be attacked by deadly diseases at any time, and is seemingly at least without defenses; and in the other case from the danger without: exaggerated, ever-threatening, and ever to be contended with.

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Disease must be combatted, fought against, assaulted, wiped out. In many ways the body becomes almost like an alien battleground, for many people trust it so little that it comes highly suspect. Man and woman then seems pitted against nature. Some people think of themselves as patients, as others, for example, might think of themselves as students. Such people are those who are apt to take preventative measures against whatever disease is in fashion or in season, and hence take the brunt or medicine’s unfortunate aspects, when there is no cause.

 

 

Even in one life a given memory is seldom a “true version” of a past event.

Events do not exist in the concrete, done-and finished versions about which we have been taught, then memory must also be a different story. Remember the creativity and the open-ended nature of events.

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The original happening is experienced from a different perspective on the a part of each person involved, of course, so that the event’s implications and basic meanings may differ according to the focus of each participant. That given event, in our terms happening for the first time, say, begins to “work upon” the participants. Each one brings to it his or her own background, temperament, and literally a thousand different colorations — so that the event, while shared by others, is still primarily original to each person.

The moment it occurs, it begins to change as it is filtered through all of those ingredients, and it is minutely altered furthermore by each succeeding event. The memory of an event, then, is shaped as much by the present as it is by the past. Association triggers memories, of course, and organizes memory events. It also helps color and form such events.

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We are used to a time structure, so that we remember something that happened at a particular time in the past. Usually we can place events in that fashion. There are neurological pockets, so to speak, so that biologically the body can place events as it perceives activity. Those neurological pulses are geared to the biological world we know.

In those terms, past or future-life memories usually remain like ghost images by contrast. Overall, this is necessary so that immediate body response can be focused in the time period we recognize. Other life memories are carried along, so to speak, beneath those other pulses — never, in certain terms, coming to rest so that they can be examined, but forming, say, the undercurrents upon which the memories of our current life ride.

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When such other-life memories do come to the surface, they are of course colored by it, and their rhythm is not synchronized. They are not tied into our nervous system as precisely as our regular memories. Our present gains its feelings of depth because of our past as we understand it. In certain terms, however, the future represents, say, another kind of depth that belongs to events. A root goes out in all directions. Events do also. But the roots of events go through our past, present, and future.

Often by purposefully trying to slow down our thought processes, or playfully trying to speed them up, we can become aware of memories from other lives — past or future. To some extent we allow other neurological impulses to make themselves known. There may often be a feeling of vagueness, because we have no ready-made scheme of time or place with which to structure such memories. Such exercises also involve us with the facts of the events of our own life, for we automatically are following probabilities from the point of our own focus.

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It would be most difficult to operate within our sphere of reality without the pretension of concrete, finished events. We form our past lives now in this life as surely as we form our future ones now also.

Simultaneously, each of our past and future selves dwell in their own way now, and for them the last sentence also applies. It is theoretically possible to understand much of this through an examination-in-depth of the events of our own life. Throwing away many taken-for-granted concepts, we can pick a memory. But try not to structure it — a most difficult task — for such structuring is by now almost automatic.

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The memory, left alone, not structured, will shimmer, shake, take other forms, and transform itself before our [mental] eyes, so that its shape will seem like a psychological kaleidoscope through whose focus the other events of our life will also shimmer and change. Such a memory exercise can also serve to bring in other-life memories. Edges, corners, and reflections will appear, however, perhaps superimposed upon memories that we recognize as belonging to this life.

Our memories serve to organize our experience and again, follow recognized neurological sequences. Other-life memories from the future and past often bounce off of these with a motion too quick for us to follow.

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In a quiet moment, off guard, we might remember an event from this life, but there may be a strange feeling to it, as if something about it, some sensation, does not fit into the time slot in which the event belongs. In such cases that [present-life] memory is often tinged by another, so that a future or past life memory shreds it cast upon the recalled event. There is a floating quality about one portion of the memory.

This happens more often than is recognized, because usually we simply discount the feeling of strangeness, and drop the part of the memory that does not fit. Such instances involve definite bleed-throughs, however. By being alert and catching such feelings, we can learn to use the floating part of the otherwise-recognizable memory as a focus. Through association that focus can then trigger further past or future recall. Clues also appear in the dreaming state, with greater frequency, because then we are already accustomed to that kind of floating sensation in which events can seem to happen in their own relatively independent context.

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Dreams in which past and present are both involved are an example; also dreams in which the future and the past merge, and dreams in which time seems to be a changing ingredient.

In certain terms the past , present, and future [of our present life] are all compressed in any given moment of our experience.

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Any such moment is therefore a gateway into all of our existence. The events that we recognize as happening now are simply specific and objective, but the most minute elements in any given moment’s experience is also symbolic of other events and other times. Each moment is then like a mosaic, only in our current life history we follow but one color or pattern, and ignore the others. As I have mentions [in other blogs], we can indeed change the present to some extent by purposefully altering a memory event. That kind of synthesis can be used in many instances with many people.

Such an exercise is not some theoretical, esoteric, impractical method, but a very precise, volatile, and dynamic way of helping the present self by calming the fears of a past self. That past self is not hypothetical, either, but still exists, capable of being reached and of changing its reactions. We do not need a time machine to alter the past or future.

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Such a technique is highly valuable. Not only are memories not “dead,” they are themselves ever-changing. Many alter themselves almost completely without our notice. While the bare facts more or less the same, the entire meaning and interpretation of each version differs so drastically that those differences far out-weigh the similarities.

In most cases, however, people are not aware that memory changes in such a fashion, or that the events they think they recall are so different.

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The point is that past events grow. They are not finished. With that in mind, we can see that future lives are very difficult to explain from within our framework. A completed life in our terms is no more completed or done than any event. There is simply a cutoff point in our focus our framework, but it is as artificial as, basically, perspective is applied to painting.

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It is not that the inner self is not aware of all of this, but it has already chosen a framework, or a given frame of existence, that emphasizes certain kinds of experiences over others.

 

Medical commercial are equally disease-promoting

Many, meaning to offer us relief through a product, instead actually promote the condition through suggestion, thereby generating a need for the product itself.

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Headache remedies are a case in point here. Nowhere do any medically-oriented commercial or public service announcements mention the body’s natural defenses, its integrity, vitality, or strength. Nowhere is our television or radio matter is any emphasis put upon the healthy are not carried out.

More and more foods, drugs, and natural environmental conditions are being added to the list of disease-causing elements. Different reports place dairy products, red meats, coffee, tea, eggs, and fats on the list. Generations before us managed to subsist on many such foods, and they were in fat promoted as additive to health. Indeed, man and woman almost seems to be allergic to his or her own natural environments, a prey to the weather itself.

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It is true that our food contains chemicals it did not in years past. Yet within reason man is biologically capable of assimilating such material, and using them to his or her advantage. When man feels powerless, however, and in a state of generalized fear, he can even turn the most natural earthly ingredients against himself or herself. Our television, and our arts and sciences as well, add up to mass mediations. In our culture, at least, the educated in the literary arts provide us with novels featuring anti-heroes, and often portray an individual existence [as being] without meaning, in which no action is sufficient to mitigate, the private puzzlement or anguish.

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Many — not all — plotless novels or movies are the result of this belief in man and woman’s powerlessness. In that context no action is heroic, and man and woman is everywhere the victim of an alien universe. On the other hand our common, unlettered, violent television drama do indeed provide a service, for they imaginatively specify a generalized fear in a given situation, which is then resolved through drama. Individual action counts. The plots may be stereotyped or the acting horrendous, but in the most conventional terms the “good” man/woman wins. Such programs do indeed pick up the generalized fears of the nation, but they also present folk dramas — disdained by the intelligentsia — in which the common man or woman can portray heroic capabilities, act concisely toward a desired end, and triumph.

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Those programs often portray our cultural world in exaggerated terms, and most resolution is indeed through violence. Yet our more educated beliefs lead us to an even more pessimistic picture, in which even the violent action of men and women who are driven to the extreme serves no purpose. The individual must feel that his/her actions count. He/she is driven to violent action only as a last resort — and illness often is the last resort.

Our television dramas, the cops-and-robbers shows, the spy productions, are simplistic, yet they relieve tension in a way that our public health announcements cannot do. The viewer can say: “Of course I feel panicky, unsafe, and frightened, because I live in such a violent world.” The generalized fear can find a reason [for its existence]. But the programs at least provide a resolution dramatically set, while the public health announcements continue to generate unease. Those mass meditations therefore reinforce negative conditions.

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In the overall, then, violent shows provide a service, in that they usually promote the sense of a man’s or woman’s individual power over a given set of circumstances. At best the public service announcements introduce the doctor as we take our car to a garage, to have its parts serviced. Our body is seen as a vehicle out of control, that needs constant scrutiny.

The doctor is like a biological mechanic, who knows our body far better than us. Now these medical beliefs are intertwined with our economic and cultural structures, so we cannot lay the blame upon medical men or women or their profession alone. Our economic well-being is also a part of our personal reality. Many dedicated doctors use medical technology with spiritual understanding, and they are themselves the victims of beliefs they hold.

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If we do not buy headache potions, our uncle or our neighbor may be out of business and not able to support his family, and therefore lack the means to buy our wares. We cannot disconnect one area of life from another. En masse, our private beliefs form our cultural reality. Our society is not a thing in itself apart from us, but the result of the individual beliefs of each person in it. There is no stratum of society that we do not in one way or another affect. Our religions stress sin. Our medical professions stresses disease. Our orderly sciences stress the chaotic and accidental theories of creation. Our psychologies stress men and women as victims of their backgrounds. Our most advanced thinkers emphasize man’s and woman’s rape of the planet, or focus upon the future disaster that will overtake the world, or see men and women once again as victims of the stars. Many of our resurrected occult schools speak of a recommended death of desire, the annihilation of the ego, for the transmutation of physical elements to finer levels. In all such cases the clear spiritual and biological integrity of the individual suffers, and the precious immediacy of our moments is largely lost.

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Earth life is seen as murky, a dim translation of greater existence, rather than portrayed as the unique, creative, living experience that is should be. The body becomes disoriented, sabotaged. The clear lines of communication between spirit and body become cluttered. Individually and en masses, diseases and conditions result that are meant to lead us into other realizations.

Unfortunate areas of private and mass experience

Suggestions for effective solutions? “We get what we concentrate upon.” Our mental images bring about their own fulfillment. These are ancient dictums, but we must understand the ways in which our mass communication systems amplify both the “positive and the negative” issues.

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Individually, and as a civilization, we have undermined our own feelings of safety; yet methods to reinforce those necessarily feelings of biological integrity and spiritual comprehension that can vastly increase our spiritual and physical existence.

Our beliefs have generated feelings of unworth. Having artificially separated ourselves from nature, we do not trust it, nut often experience it as as adversary. Our religions granted man a soul, while denying any to other species. Our bodies then were relegated to nature and our souls to god, who stood immaculately apart from His or Her creations.

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Our scientific beliefs tell us that our entire world happened accidentally. Our religions tell us that man and woman are sinful: The body is not to be trusted; the senses can lead us astray. In this maze of beliefs we have largely lost a sense of our own worth and purpose. A generalized fear and suspicion is generated, and life too often becomes stripped of any heroic qualities. The body cannot react to generalized fear and suspicion is generated, and life too often becomes stripped of any heroic qualities. The body cannot react to generalized threats. It is, therefore, put under constant strain in such circumstances, and seeks to specify the danger. It is geared to act in our protection. It builds up strong stresses, therefore, so that on many occasions a specific disease or threat situation is “manufactured” to rid the body of tension grown too strong to bear.

Many are familiar with private meditation, when concentration is focused in one particular area. There are many methods and schools of thought here, but a highly suggestive state of mind results, in which spiritual, mental, and physical goals are sought. It is impossible to mediate without a goal, for that intent is itself a purpose. Unfortunately, many of our public health programs, and commercial statements through the various media, provide us with mass meditations of a most deplorable kind. I refer to those in which the specific symptoms of various diseases are given, in which the individual is further told examine the body with those symptoms in mind. I also refer to those statements that just as unfortunately specify diseases for which the individual may experience no symptoms of an observable kind, but is cautioned that these disastrous physical events may be happening despite his or her feelings of good health. Here the generalized fears fostered by religious, scientific, and cultural beliefs are often given as blueprints of diseases in which a person can find a specific focus — the individual can say: “Of course, I feel listless, or panicky, or unsafe since I have such-and-such a disease.”

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The breast cancer suggestions associated with self-examinations have caused more cancers than any treatments have cured. They involve intense meditations of the body, and adverse imagery that itself affects the bodily cells. Public health announcements about high blood pressure themselves raise the blood pressure of millions of television viewers.

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Our current ideas of preventive medicine, therefore, generate he very kind of fear that causes disease. They all undermine the individual’s sense of bodily security and increase stress while offering the body a specific, detailed disease plan. But most of all, they operate to increase the individual sense of alienation from the body, and to promote a sense of powerlessness and duality.

Animal has a sense of its own biological integrity; So does a child.

In all forms of life each individual is born into a world already provided for it, with circumstances favorable to its growth and development; a world in which its own existence rests upon and development; a world in which its own existence rests upon the equally valid existence of all other individuals and species, so that each contributes to nature’s whole.

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In that environment there is a cooperative sociability of a biological nature, that is understood by the animals in their way, and taken for granted by the young of our own species. The means are given so that the needs of the individual can be met. The granting of those needs furthers the development of the individual, its species, and by inference all others in the fabric of nature.

Survival , of course, is important, but it is not the prime purpose of a species, in that it is a necessary means by which that species can attain its main goals. Of course [a species] must survive to do so, but it will, however, purposefully avoid survival if the conditions are not practically favorable to maintain the quality of life or existence that it considered basic.

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A species that senses a lack of this quality can in one way or another destroy its offspring — not because they could not survive otherwise, but because the quality of that survival would bring about vast suffering, for example, so distorting the nature of life as to almost make a mockery of it. Each species seeks for the development of its abilities and capacities in a framework in which safety is a medium for action. Danger in that context exists under certain conditions clearly known to the animals, clearly defined: The prey of another animal does not fear the “hunter” when the hunter animal is full of belly, nor will the hunter then attack.

There are also emotional interactions among the animals that completely escape us, and biological mechanisms, so that animals felled as natural prey by other animals “understand” their part in nature. They do not anticipate death before it happens, however. The fatal act propels the consciousness out from the flesh, so that in those terms it is merciful.

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During their lifetimes animals in their natural state enjoy their vigor and accept their worth. They regulate their own births — and their own deaths. The quality of their lives is such that their abilities are challenged. They enjoy contrasts: that between rest and motion, heat and cold, being in direct contact with natural phenomena that everywhere quickens their experience. They will migrate is necessary to seek conditions more auspicious. They are aware of approaching natural disasters, and when possible will leave such areas. They will protect their own, and according to circumstances and conditions they will tend their own wounded. Even in contests between young and old males for control of a group, under natural conditions the loser is seldom killed. Dangers are pinpointed clearly so that bodily reactions are concise.

The animal knows he has the right to exist, and a place in the fabric of nature. This sense of biological integrity supports him or her.

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Man and woman, on the other hand , have more to contend with. He or she must deal with beliefs and feelings often so ambiguous that no clear line of action seems possible. The body often does not know how to react. If we believe that the body is sinful, for example, we cannot expect to be happy, and health will most likely elude us, for our dark beliefs will blemish the psychological and biological integrity with which we were born.

The species is in a state of transition, one of many. This one began, generally speaking, when the species tried to step apart from nature in order to develop the unique kind of consciousness that is presently our own. That consciousness is not a finished product, however, but one meant to change, [to] evolve and develop. Certain artificial divisions were made along the way that must now be dispensed with.

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We must return, wiser creatures, to the nature that spawned us — not only as loving caretakers but as partners with the other species of the earth. We must discover once again the spirituality of our biological heritage. The majority of accepted beliefs — religious, scientific, and cultural — have tended to stress a sense of powerlessness, impotence, and impending doom — a picture in which man/woman and his/her world is an accidental production with little meaning, isolated yet seemingly ruled by a capricious God. Life is seen as “a valley of tears” — almost as a low-grade infection from which the soul can be cured only by death.

Religious, scientific, medical, and cultural communications stress the existence of danger, minimize the purpose of the species or of any individual member of it, or see mankind/womankind as the one erratic, half-insane member of an otherwise orderly realm of nature. Any or all of the above beliefs are held by various systems of thought. All of these, however, strain the individual’s biological sense of integrity, reinforce ideas of danger, and shrink the area of psychological safety that is necessary to maintain the quality possible in life. The body’s defense systems become confused to varying degrees.

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I do not intend to give a treatise upon the biological structures of the body and their inter-workings, but only to add such information in that line that is not currently known, and is otherwise important to the ideas I have in mind. I am far more concerned with more basic issues. The body’s defenses will take care of themselves if they are allowed to, and if the psychological air is cleared of the true “carriers” of disease.

The body’s defense system is automatic.

And yet to a certain degree it is a secondary rather than primary system, coming into mobilization as such only when the body is threatened.

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The body’s main purpose is not only to survive but to maintain a quality of existence at certain levels, and that quality itself promotes health and fulfillment. A definite, biologically pertinent fear alerts the body, and allows it to react completely and naturally. We might be reading a newspaper headline, for example, as we cross a busy street. Long before we are consciously aware of the circumstances, our body might leap out of the path of an approaching car. The body is doing what it is supposed to do. Though consciously we were not afraid, there was a biologically pertinent fear that was acted upon.

If, however, we dwell mentally in a generalized environment of fear, the body is given no clear line of action, allowed no appropriate response. Look at it this way: An animal, not necessarily just a wild one in some native forest, but an ordinary dog or cat, reacts in a certain fashion. It is alert to everything in its environment. A cat does not anticipate danger from a penned dog four blocks away, however, nor bother wondering what would happen if that dog were to escape and find the cat’s cozy yard.

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Many people, however, do not pay attention to everything in their environments, but through their beliefs concentrate only upon “the ferocious dog four blocks away.” That is, they do not respond to what is physically present or perceivable in either space or time, but instead [dwell] upon the threats that may or may not exist, ignoring at the same time other pertinent data that are immediately at hand.

The mind then signals threat — but a threat that is nowhere physically present, so that the body cannot clearly respond. It therefore reacts to a pseudo-threatening situation, and is caught between gears, so to speak, with resulting biological confusion. The body’s responses must be specific.

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The overall sense of health, vitality, and resiliency is a generalized condition of contentment — brought about, however, by multitudinous specific responses. Left alone, the body can defend itself against any disease, but it cannot defend itself appropriately against an exaggerated general fear of disease on the individual’s part. It must mirror our own feelings and assessments. Usually, now, our entire medical systems literally generate as much disease as is cured — for we are filled with the fear of disease, overwhelmed by what seems to be the body’s propensity toward illness — and nowhere is the body’s vitality or natural defense system stressed.

Private disease, then, happens also in a social context. This context is the result of personal and mass beliefs that are intertwined at all cultural levels, and so to that extent serve private and public purposes.

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The illnesses generally attributed to all different ages involved. Those of the elderly, again, fit in with our social and cultural beliefs, the structure of our family life. Old animals have their own dignity, and so should old men and women. Senility is a mental and physical epidemic — a needless one. We “catch” it because when we are young we believe that old people cannot perform. There are no inoculations against beliefs, so when young people with such beliefs grow old they become “victims.”

The kinds of diseases change through historical periods. Some become fashionable, others go out of style. All epidemics, however, are mass statements both biologically and psychically. They point to mass beliefs that have brought about certain physical conditions that are abhorrent at all levels. They often go hand-in-hand with war, and represent biological protests.

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Whenever the conditions of life are such that its quality is threatened, there will be such a mass statement. The quality of life must be at certain level so that the individuals of a species — of any and all species — can develop. In our species the spiritual, mental and psychic abilities add a dimension that is biologically pertinent.

There simply must be, for example, a freedom to express ideas, an individual tendency, a worldwide social and political context in which each individual can develop his or her abilities and contribute to the species as a whole. Such a climate depends, however, upon many ideas not universally accepted — and yet the species is so formed that the biological importance of ideas cannot be stressed to strongly.

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More and more, the quality of our lives is formed through the subjective realities of our feelings and mental constructions. Again, beliefs that foster despair are biologically destructive. They cause the physical system to shut down. If mass action against appalling social or political conditions is not effective, then other means are taken, and these are often in the guise of epidemics or natural disasters. The blight is wiped out in one way or another.

Such conditions, however, are the results of beliefs, which are mental, and so the most vital work must always be done in that area.

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Side note:

Photosynthesis is the imperfectly understood process by which the green chlorophyll in plants uses the energy of sunlight to manufacture carbohydrates from water and carbon dioxide. This “stored sunlight” can then be used as food.

The body is a spiritual, psychic, and social statement, biologically spoken

It is obviously private, yet it cannot be concealed, in that “it is where you are,” in unusual terms.

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The individual body is what it is because it exists in the context of others like it. By this I mean that a given present body presupposes a biological past of like creatures. It presupposes contemporaries. If for example, one adult human being were perceived by an alien from another world, certain facts would be apparent. Even though such an alien came upon a lone member of our species in otherwise uninhabited land, the alien could make certain assumptions from the individual’s appearance and behavior.

If the “earthling” spoke, the alien would of course instantly know that we were communicating creatures, and in the vocal sounds recognize patterns that contained purpose and intent. To one extent or another, all creatures us language implying a far vaster sociobiological relationship than is usually supposed. From [the earthling’s] appearance the alien would be able to deduce — if it did not already know — the proportion of the various elements upon our planet; the being surmised from our method of locomotion, appendages, and the nature of our physical vision.

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While each individual springs privately into the world at birth, then, each birth also represents quite literally an effort — a triumphant one — on the part of each member of each species, for the delicate balance of life requires for each birth quite precise conditions that no one species can guarantee alone, even to its own kind. The grain must grow. The animals must produce. The plants must do their part. Photosynthesis, in those terms reigns.

The seasons must retain some stability. The rains must fall, but not too much. The storms must rage, but not too devastatingly. Behind all of this lies a biological and psychic cooperative venture. All of this could be perceived by our hypothetical alien from one lone human individual.

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Cells possess “social” characteristics. They have a tendency to unite with others. They naturally communicate. They naturally want to move. In making such statements I am not personifying the cells, for the desire of communication and motion does not belong to man and woman, or even animals, alone. Man’s and woman’s desire to journey into other worlds is in its way as natural as the plant’s urge to turn its leaves toward the sun.

Man’s and woman’s physical world, with all of its civilizations and cultural aspects, and even with its technologies and sciences, basically represents the species’ innate drive to communicate, to move outward, to create, and to objectify sensed inner realities. The most private life imaginable is a very social affair. The most secluded recluse must still depend upon the biological sociability of not only his own body cells, but if the natural world with all of its creatures. The body, then, no matter how private, is also a public, social, biological statement. A spoken sentence has a certain structure in any language. It presupposes a mouth and a tongue, the kind of physical organization necessary; a mind; a certain kind of world in which sounds have meaning; and a very precise, quite practical knowledge of the nature of sounds, the combination of their patterns, the use of repetition, and a knowledge of the nervous system. Few possess such conscious knowledge, yet the majority speak quite well.

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In one way or another, therefore, it certainly seems that our body possesses a kind of quite pragmatic information, and acts upon it. We can express almost any idea that we want in vocal terms, even if we have hardly any conception at all of the way in which our own speech is executed.

The body is geared then to act. It is pragmatically practical, and above all it wants to explore and to communicate. Communication implies a social nature. The body has within it inherently everything necessary for its own defense. The body itself will tease the child to speak, to crawl and walk, to seek its fellows. Though biological communication the child’s cells are made aware of its physical environment, the temperature, air pressure, weather conditions, food supplies — and the body reacts to these conditions, making some adjustments with great rapidity.

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At cellular levels the world exists with a kind of social inter-change, in which the birth and death of cells are known to all others, and in which the death of a frog and a star gain equal weight. But at our level of activity our thoughts, feelings, and intents, however private, form part of the inner environment of communication. This inner environment is as pertinent and vital to the species’ well-being as is the physical one. It represents the psychic, mass bank of potential, even as the planet provides a physical bank of potential. When there is an earthquake in another area of the world, the land pass in our own country is in one way or another affected. When there are psychic earthquakes in other areas of the world, then we are also affected, and usually to the same degree.

In the same way, if one portion of our own body is injured, then other portions feel the effects of the wound. An earthquake can be a disaster in the area where it occurs, even though its existence corrects imbalances, and therefore promotes the life of the planet. Emergency actions are quite rigorous in the immediate area of an earthquake, and aid is sent in from other countries. When an area of the body “erupts,” there are also emergency measures taken locally, and aid sent from other portions of the body to afflicted parts.

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The physical eruption, while it may appear to be a disaster in the area of the disease, is also, however, a part of the body’s defense system, taken to insure the whole balance of the body. Biologically, illness therefore represents the overall body defense system at work.

Simply — without some illnesses, the body could not endure. First of all, the body must be in a state of constant change, making decisions far too fast for us to follow, adjusting hormonal levels, maintaining balances between all of its systems; not only in relationship to itself — the body — but to an environment that is also in constant change. At biological levels the body often produces its own “preventative medicine,” or “inoculations,” by seeking out, for example, new or foreign substances in its environment [that are] due to nature, science or technology; it assimilates such properties in small doses, coming down with an “illness” which, left alone, would soon vanish as the body utilized what it could [of it], or socialized “a seeming invader.”

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The person might feel indisposed, but in such ways the body assimilates and uses properties that would otherwise be called alien ones. It immunizes itself through such methods. The body, however, exists with the mind to contend with — and the mind produces an inner environment of concepts. The cells that compose the body do not try to make sense of the cultural world. They rely upon our interpretation, therefore, for the existence of threats of non-biological nature. So they depend upon our assessment.

If that assessment correlates with biological ones, we have a good working relationship with the body. It can react swiftly and clearly. When we sense threat or danger for which the body can find no biological correlation, even as through cellular communication it scans the environment physically, then it must rely upon our assessment and react to danger conditions. The body will, therefore, react to imagined dangers to some degree, as well as to those that are biologically pertinent. Its defense system often becomes overexerted as a result.

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The body is, therefore, quite well equipped to deal with its physical stance in the physical world, and its defense systems are unerring in the respect. Our conscious mind, however, directs our temporal perception and interprets that perception, organizing it into mental patterns. The body, again, must depend upon those interpretations. The biological basis of all life is a loving, divine and cooperative one, and presupposes a safe physical stance from which any member of any species feels actively free to seek out its needs and to communicate with others of its kind.

It is fashionable to believe that the animals do not possess imagination, but this is a quite erroneous belief. They anticipate mating, for example, before its time. They all learn through experience, and despite all of our concepts, learning is impossible without imagination at any level.

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In our terms, the imagination of the animals is limited. There’s is not merely confined to the elements of previous experience, however,. They can imagine events that have never happened to them. Man’s and woman’s abilities in this respect are far more complicated, for in his/her imagination he/she deals with probabilities. In any given period of time, with one physical body, he or she can anticipate or perform an infinitely vaster number of events — each one remaining probable until he or she activates it.

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The body, responding to his thoughts, feelings, and beliefs, has much more data to deal with, therefore, and must have a clear area in which concise action is possible.

Probing the brain of an idiot or genius will find only the physical matter of the brain itself.

Not one idea will be discovered residing in the brain cells. We can try to convey an idea, we can feel its effects, but we cannot see it as we can the chair. Only a fool would say that ideas were non-existent, however, or deny their importance.

We cannot find any given dream location, either, within the brain itself. The solid matter of our world is the result of the play of our senses upon an inner dimension of activity that exists as legitimately, and yet as tantalizing hidden, as an idea or a dream location.

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It is easy for us to see that seeds bring forth the fruit of the earth, each [of] their own kind. No seed is identical to any other, yet generally speaking there are species that serve to unite them. We do not mistake an orange for a grape. In the same way ideas or thoughts form general patterns, bringing forth in our world certain kinds of events. In this respect our thoughts and feelings “seed” physical reality, bringing forth materializations.

We operate quite nicely politically, living in villages, townships, countries, states, and so forth, each with certain customs and local ordinances. These in no way affect the land itself. They are designations for practical purposes, and they imply organization of intent or affiliation at one level. They are political patterns, invisible but highly effective. There are, however, far more vigorous invisible mental patterns, into which the thoughts and feelings of humankind are organized — or, naturally, organize themselves.

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Each person’s thoughts flow into formation, forming part of the earth’s psychic atmosphere. From that atmosphere flows the natural earthly patterns from which our seasons emerge with all of their variety and effects. We are never victims of natural disasters, though it may seem that we are, for we have our hand in forming them. We are creatively involved in the earth’s cycles. No one can be born for oneself, or die for oneself, and yet no birth or death is really an isolated event, but one in which the entire planet participates. In personal terms, again, each species is concerned not only with survival but with the quality of its life and experience.

In those terms, natural disasters ultimately end up righting a condition that earlier blighted the desired quality of life, so that adjustments were made.

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The “victims” choose to participate in those conditions at spiritual, psychological, and biological levels. Many of those who are counted among the fatalities might otherwise die of extended illnesses, for example. At cellular levels such knowledge is available, and in one way or another imparted, often in dreams, to the individual. Consciousness comprehension need not follow, for many people know such things, and pretend not to know them at the same time.

Others have finished with their challenges; they want to die and are looking for an excuse — a face-saving device. However, those who choose such deaths want to die in terms of drama, in the middle of their activities, and are in a strange way filled with the exultant inner knowledge of life’s strength even at the point of death. At the last they identify with the power of nature that seemingly destroyed them.

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That identification often brings about in death — but not always — an added acceleration of consciousness, and involves such individuals in a kind of “group death experience,” where all of the victims more or less embark into another level of reality “at the same time.”

Those people were aware just beneath consciousness of the possibilities of such an event long before the disaster occurred, and could until the last moment choose to avoid the encounter. Animals know of weather conditions ahead of time, as old tales say. This perception is a biological part of our heritage also. The body is prepared, though consciously it seems we are ignorant.

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There are innumerable relationships that exist between the interior environment of the body and the weather patterns. The ancient feelings of identification with storms are quite valid, and in that respect the “realism” of feelings is far superior to the realism of logic. When a person feels a part of a storm, those feelings speak a literal truth. Logic deals with exterior conditions, with cause-and-effect relationships. Intuitions deal with immediate experience of the most intimate nature, with subjective motions and activities that in our terms move far quicker than the speed of light, and with simultaneous events that our cause-and-effect level is far too slow to perceive.

In that regard also, the activities of the inner environment are too fast for us to follow intellectually. Our intuitions, however, can give us clues to such behavior. A country is responsible for its own droughts, earthquakes, floods, hurricanes — and for its own harvests and rich display of products, its industry and cultural achievements, and each of these elements is related to each other one.

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If the quality of life that is considered spiritually and biologically necessary fails, then adjustments occur. A political problem might be altered by a natural disaster if political means fail. On the other hand, the rousing creative energies of the people will emerge.

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Excellence will show itself through the arts, cultural creatively, technological or sociological accomplishments. The species tries to fulfill its great capacities. Each physical body in its own way is like the world. It has its own defenses and abilities, and each portion of it strives for a quality of existence that will bring to the smallest parts of it the spiritual and biological fulfillment of its own nature.

The self out grows the flesh.

Man’s and Woman’s physical relationship with nature

Environmental questions are being raised about human’s effects upon the world in which he or she lives. There is, however, an inner environment that connects all consciousnesses that dwell upon our planet, in whatever form. This mental or psychic — or in any case nonphysical — environment is ever in a state of flux and motion. That activity provides us with all exterior phenomena.

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Our sense perception, physically speaking, is a result of behavior on the part of organs that seem to us to have no reality outside on their relationship with us. Those organs are themselves composed of atoms and molecules with their own consciousnesses. They have, then, their own states of sensation and cognition. They work for us, allowing us to perceive physical reality.

Our ears certainly seem to be permanent appendages, and do our eyes. We say: “My eyes are blue,” or “My eyes are small.” The physical matter of those sense organs changes constantly, however, with us none the wiser. While our body appears quite dependable, solid, [and] steady, we are not aware of the constant interchanges that occur between it and the physical environment. It does not bother us one whit that the physical substance of our body is made up of completely different atoms and molecules than it was composed of seven years ago, [say], or that our familiar hands are actually innocent of any smallest smidgen of matter that composed them [even in recent times past].

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We perceive our body as solid. The very senses that make such a deduction are the result of the behavior of atoms and molecules literally coming together to form the organs, filling a pattern of flesh. All other objects that we perceive are formed in their own way in the same fashion.

The physical world that we recognize is made up of invisible patterns. These patterns are “plastic,” in that while they exist, their final form is a matter or probabilities directed by consciousness. Our senses perceive these patterns in their own ways. The patterns themselves can be “activated” in innumerable fashions. There is something out there to observe.

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Our sense apparatus determines what form that something will take, however. The mass world rises up before our eyes, but our eyes are part of that mass world. We cannot see our thoughts, so we do not realize that they have shape and form, even as, say, clouds do. There are currents of thoughts as there are currents of air, and the mental patterns of man’s and women’s feelings and thoughts rise up like flames from a fire, or steam from hot water, to fall like ashes or like rain.

All elements of the interior invisible environment work together, and they form the temporal weather patterns that are exteriorized mental states, presenting us locally and en masse, then with a physical version of man’s emotional states.

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The physical planet is obviously also ever-changing while it is operational or realistically or pragmatically relatively stable. The physical matter of the planet is also composed of literally infinite hoarders of consciousnesses — each experiencing its own reality while adding to the overall cooperative venture.

Natural disasters represent an understandably prejudiced concept, in which the vast creative and rejuvenating elements important to planetary life, and therefore to humankind, are ignored. The stability of the planet rests upon such changes and alterations, even as the body’s stability is dependent upon, say, the birth and death of the cells.

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It is quite obvious that people must die — not only because we would overpopulate our world into extinction but because the nature of consciousness requires new experience, challenge, and accomplishment. This is everywhere apparent in nature itself. If there were no death, we would have to invent it — for the context of the self-hood would be as limited as the experience of a great sculptor given but one hunk of stone.

The sculptor’s creation is pragmatically realistic, in that it exists as an object, and can be quite legitimately perceived as can our world. The sculptor’s statue, however, comes from the inner environment, the patterns of probabilities. These patterns are not them selves inactive. They are possessed by the desire to be-actualized. Behind all realities there are mental states. These always seek form, though again there are other forms than those we recognize.

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A chair is a chair for our purposes. As you read this blog you most probably lounge on a chair or couch or bench — all quite sturdy and real. The atoms and molecules within those chairs and couches are quite alert, though we do not grant them the quality of life. When children play ring-around-the-rosy, they form living circles in the air. In the game they enjoy the motion of their bodies, but they do not identify with those swirling circles. The atoms and molecules that make up a chair play a different kind of ring-around-the-rosy, and are involved in constant motion, forming a certain pattern that we perceive as a chair.

The difference in motion are so divergent that to us the chair, like our body, appears permanent. The atoms and molecules, like the children, enjoy their motion — solidly sketched in space from our perspective, however, with no “idea” that we consider that motion a chair, or so use it.

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We perceive the atoms’ activity in that fashion. [Nevertheless] the agreement takes place at mental levels, and is never completely “set,” though it appears to be. No one perceives the same chair [all the time], though perhaps a given chair will seem to be “the same one” seen from different angles.

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The dance of the atoms and molecules is continuous in our area. In greater terms, any given chair is never the same chair. All of this must be taken into consideration when we discuss mass events.

We live in a community of thoughts and feelings also.

We live in a physical community, but we live first in a community of thoughts and feelings. There trigger our physical actions. They directly affect the behavior of our body. The experience of the animals is different, yet in their own ways animals have both individual intent and purpose. Their feelings are certainly as pertinent as ours. They dream, and in their way they reason.

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They do not “worry.” They do not anticipate disaster when no signs of it are apparent in their immediate environment. On their own they do not need preventative medicine. Pet animals are inoculated against diseases, however. In our society this almost becomes a necessity. In a “purely natural” setting we would not have as many living puppies or kittens. There are stages of physical existence, and in those terms nature knows what it is doing. When a species over-produces, the incidences of, say, epidemics grow. This applies to human populations as well as to the animals.

The quality of life is important above all. Newborn animals either die quickly and naturally, painlessly, before their consciousnesses are fully focused here, or are killed by their mothers — not because they are weak or unfit to survive, but because the [physical] conditions are not those that will produce the quality of life that makes survival “worthwhile.”

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The consciousness that became so briefly physical is not annihilated, however, but in our terms waits for better conditions.

There are also “trail runs” in human and animal species alike, in which peeks are taken, or glimpses, of physical life, and that is all. Epidemics sweeping through animal populations are also biological and psychic statements, then, in which each individual knows that only its own greatest fulfillment can satisfy the quality of life on an individual basis, and thus contribute to the mass survival of the species.

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Suffering is not necessarily good for the soul at all, and left alone natural creatures do not seek it. There is a natural compassion, a biological knowledge, so that the mother of an animal knows whether or not existing conditions will support the new offspring. Animals instinctively realize their relationship with the great forces of life. They will instinctively starve an offspring while its consciousness is still unfocused, rather than send it loose under adverse conditions

In a natural state, many children would die stillborn for the same reasons, or would be naturally aborted. There is a give-and-take between all elements of nature, so that such individuals often choose mothers, for example, who perhaps wanted the experience of pregnancy but not of birth — where they choose the experience of the fetus but not necessarily [that] of the child. Often in such cases these are “fragmented personalities,” wanting to taste physical reality, but not being ready to deal with it. Each case is individual, however, so these are general statements.

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Many children, who, it seems, should have died of disease, of “children epidemics,” nevertheless survive because of their different intents. The world of thought and feeling may be invisible, and yet it activates all physical systems with which we are acquainted.

Animals as well as men can indeed make social statements, that appear in a biological context. Animals as well as men can indeed make social statements, that appear in a biological context. Animals stricken by kitten and puppy diseases, for example, choose to die, pointing out the fact that the quality of their lives individually and en masses is vastly lacking. Their relationships with their own species is no longer in balance. They cannot use their full abilities or powers, nor are many of them given compensating elements in terms of a beneficial psychic relationship with man and woman — but instead are shunted aside, unwanted and unloved. An unloved animal does not want to live.

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Love involves self-respect. The trust in individual biological zest and integrity. To that extent, in their way animal epidemics have the same causes as human ones.

Animals can indeed commit suicide. So can a race or a species. The dignity of a spirited life demands that a certain quality of experience be maintained.

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The infamous “Black Death,” were (and still are) spread to man by fleas carrying a bacterium from infected rats. Other forms of affliction are carried by other rodents. The complicated interactions and communications involving all forms of life, man’s and woman’s deep dissatisfactions would have periodically helped trigger the resurgence of scourges like the plagues: In 3rd-century Rome, for instance, several thousand people were said to have died each day; estimates are that over a 20-year period in the 14th century three-quarters of the population of Europe and Asia perished; there was the great plague of London in 1665, and so forth.

Many can thankfully praise a given doctor for discovering a disease condition ‘in time.’ so that effective countering measures were taken and the disease was eliminated. We cannot know for sure, of course, what would have happened otherwise. To those people who wanted to die. If they did not die of the disease, they may have ‘fallen prey’ to an accident, or died in a war, or in a natural disaster.

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They may have been ‘cured’ whether or not they had treatment, and gone on to lead productive lives. We do not know. A man or woman who is ready to die, if saved from one disease will promptly get another, or find a way of fulfilling that desire. Our problem there rests with the will to live, and with the mechanisms of the psyche.

The English naturalist, Charles Darwin (1809-1882), maintained in his theory of organic evolution that all plants and animals develop from their own previous forms by inheriting minute variations through succeeding generations, with those forms best fitted to the environment being the ones most likely to survive.

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Amazingly, another English naturalist, Alfred Wallace (1823-1882), independently developed a similar theory, and the two men had their work presented to science in the same paper in 1858. The next year Darwin published his The Origin of Species.

Epidemics are the result of mass suicide phenomenon on the parts of those involved.

Biological, sociological, or even economic factors may be involved, in that for a variety of reasons, and at different levels, whole groups of individual deaths amount to a mass statement.

On one level the deaths are a protest against the time in which they occur. Those involved have private reasons, however. The reasons, of course, vary from one individual to another, yet all involved “want their death to serve a purpose” beyond private concerns. Partially, then such deaths are meant to make the survivors question the conditions — for unconsciously the species well known there are reasons for such mass deaths that go beyond accepted beliefs.

In some historical periods the plight of the poor was so horrible, so unendurable, that outbreaks of the plague occurred, literally resulting in a complete destruction of large areas of the environment in which such social, political, and economic conditions existed. {Those} plagues took rich and poor alike, however, so the complacent well-to-do could see quite clearly, for example, that to some extent sanitary conditions, privacy, peace of mind, had to be granted to the poor alike, for the results of their dissatisfaction would have quite practical results. Those were deaths of protest.

Individually, each “victim” was to one extent or another a “victim” of apathy, despair, or hopelessness, which automatically lowered bodily defenses.

Not only do such states of mind lower the defenses, however, but they activate and change the body’s chemistries, alter its balances, and initiate disease conditions. Many viruses inherently capable of causing death, in normal conditions contribute to the overall health of the body, existing side by side as it were with other viruses, each contributing quite necessary activities that maintain bodily equilibrium.

If [certain viruses] are triggered, however, to higher activity or overproduction by mental states, they then become “deadly.” Physically they may be passed on in whatever manner is peculiar to a specific strain. Literally, individual mental problems of sufficient severity emerge as social, mass diseases.

The environment in which an outbreak occurs points at the political, sociological, and economic conditions that have evolved, causing such disorder. Often such outbreaks take place after ineffective political or social action — that is, after some unified mass social protest has failed, or is considered hopeless. They often occur also in wartime on the part of a populace [that] is against a given war in which [its] country is involved.

Initially there is a psychic contagion: Despair moves faster than a mosquito, or any outward carrier of a given disease. The mental state brings about the activation of a virus that is, in those terms, passive.

Despair may seem passive only because it feels that exterior action is hopelessness – but its fires rage inwardly, and that kind of contagion can leap from bed to bed and from heart to heart. It touches those, however, who are in the same state only, and to some extent it brings about an acceleration in which something can indeed be done in terms of group action.

Now if we believe in one life only, then such conditions will seem most disastrous, and in our terms they clearly are not pretty. Yet, though each victim in an epidemic may die his or her own death, that death becomes part of a mass social protest. The lives of intimate survivors are shale, and according to the extent of the epidemic the various elements of social life itself are disturbed, altered, rearranged. Sometimes such Epidemics are eventually responsible for the overthrow of governments, the loss of wars.

There are also even deeper biological connections with the heart of nature. We also are biological creatures. Our proud human consciousness rests on the vast “unconscious” integrity of our physical being. In that regard our consciousness is as natural as our toe. In terms of the species’ integrity our mental states are, then, highly important. Despair or apathy is a biological “enemy.” Social conditions, political state’s, economic polices, and even religious or philosophical frameworks that foster such mental states, bring about a biological retaliation. They act like fire applied to a plant.

The epidemic then serve many purposes — warning that certain conditions will not be tolerated. There is a biological outrage that will be continually expressed until the conditions are changed.

Even in the days of the great plagues in England there were those smitten who did not die, and there were those untouched by the disease who dealt with the sick and dying. Those survivors, who were actively involved, saw themselves in a completely different light than those who succumbed, however: They were those, untouched by despair, who saw themselves as effective rather than ineffective. Often they roused themselves from lives of previously unheroic situations, and then performed with great bravely. The horror of the conditions over-whelmed them where earlier they were not involved. The sight of the dying gave them visions of the meaning of life, and stirred new, [ideas] of sociological, political, and spiritual natures, so that in our terms the dead did not die in vain. Epidemics by their public nature speak of public problems — problems that sociologically threaten to sweep the individual to psychic disaster as the physical materialization does biologically.

These are the reasons also for the range or the limits of various epidemics — why they sweep through one area and leave another clear. Why one in the family will die and another survive — for in this mass venture, the individual still forms his or her private reality.

In our society scientific medical beliefs operate, and a kind of preventative medicine, in which procedures [of inoculation] are taken, bringing about in healthy individuals a minute disease condition that the gives disease this procedure might work quite well for those who believe in it. It is, however, the belief, and not the procedure, that works.

I am not recommending that we abandon the procedure when it obviously works for so many — yet you should understand why it bringing about the desired results.

Such medical technology is highly specific, however. We cannot be inoculated with the desire to live, or with the zest, delight, or contentment of the healthy animal. If we have decided to die, protected from one disease in such a manner, we will promptly come down with another, or have an accident. The immunization, while specifically effective, may only reinforce prior beliefs about the body’s ineffectiveness. It may appear that left alone the body would surely develop whatever disease might be “fashionable” at the time, so that the specific victory night result in the ultimate defeat as far as our beliefs are concerned.

We have our own medical systems, however. I do not mean to undermine them, since they are undermining themselves. Some of my statements clearly cannot be proven, in our terms, and appear almost sacrilegious. Yet throughout our history no man or woman has died who did not want to die, regardless of the state of medical technology. Specific diseases have certain symbolic meanings, varying with the times and the places.

There has been great discussion in past years about the survival of the fittest, in Darwinian terms, but little emphasis is placed upon the quality of life, or of survival of the fittest , or of survival itself; or in human terms, [there has been] little probing into question of what makes life worthwhile. Quite simply, if life is not worthwhile, no species will have a reason to continue.

Civilizations are literally social species. They die when those see no reason to live, yet they seed other civilizations. Our private mental states en masse bring about the mass cultural stance of our civilization. To some extent, then, the survival of our civilization is quite literally dependent upon the condition of each individual; and that condition is initially a spiritual, psychic state that gives birth to the physical organism. That organism is intimately connected to the natural biological state of each other person, and to each other living thing, or entity, however minute.

Despite all “realistic” pragmatic tales to the contrary, the natural state of life itself is one of joy, acquiescence with itself — a state in which action is effective, and the power to act is a natural right. We would see this quite clearly with plants, animals, and all other life if we were not so blinded by beliefs to the contrary. We would feel it in the activity of our bodies, in which the vital individual affirmation of our physical being. That activity naturally promotes health and vitality.

I am not speaking of some romanticized, “passive,” flogger, spiritual world, but of a clear reality without impediments, in which the opposite of despair and apathy resigns.

Dying is a biological necessity

Not only for the individual, but to insure the continued vitality of the species. Dying is spiritual and psychological necessity, for after a while the exuberant, ever-renewed energies of the spirit can no longer be translated into flesh.

Inherently, each individual knows that he or she must die physically in order to survive spiritually and psychically. As humans, this may not be an easy thought to have, but it is one that we all acknowledge. That is why we take out life insurance to cover ourselves, as we are aware that one day we will indeed die. The self outgrows the flesh. Particularly since the advent of Charles Darwin’s theories, the acceptance of the fact of death has come to imply a certain kind of weakness, for is it not said that only the strong survive?

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To some degree, epidemics and recognized illnesses serve the sociological purpose of providing an acceptable reason for death — a face-saving device for those who have already decided to die. This does not mean that such individuals make a conscious decision to die, in our terms: But such decisions are often semi-conscious. It might be that those Individuals feel they have fulfilled their purposes — but such decisions may also be built upon a different kind of desire for survival than those understood in Darwinian terms.

It is not understood that before life an individual decides to live. A self is not simply the accidental personification of the body’s biological mechanism. Each person born desires to be born. He or she dies when that desire no longer operates. No epidemic or illness or natural disaster — or stray bullet from a murderer’s gun — will kill a person who does not want to die.

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The desire for life has been most flaunted, yet human psychology has seldom dealt with the quite active desire for death. In its natural form this is not a morbid, frightened, neurotic, or cowardly attempt to escape life, but a definite, positive, “healthy” acceleration of the desire for survival, in which the individual strongly wants to leave physical life as once the child wanted to leave the parent’s home.

I am not speaking here of the desire for suicide, which involves a definite killing of the body by self-deliberate means — often of a violent nature. Ideally this desire for death, however, would simply involve the slowing of the body’s processes, the gradual disentanglement of psyche from flesh; or in other instances, according to individual characteristics, a sudden, natural stopping of the body’s processes.

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Left alone, the self and the body are so entwined that the separation would be smooth. The body would automatically follow the wishes of the inner self. In the case of suicide, for example, the self is to some extent acting out of context with the body, which still has its own will to live.

I do not mean to imply guilt on the part of a person who takes his or her own life. In many cases, a more natural death would have ensued in any event as the result of “diseases.” Often for example, a person wanting to die originally intended to experience only a portion of earth life, say childhood. This purpose would be entwined with the parents intent. Such a son or daughter might be born, for instance, through a woman who wanted to experience childbirth but who did not necessarily want to encounter the years of child-raising, for her own reasons.

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Such a mother would attract a consciousness who desired, perhaps, to re-experience childhood but not adulthood, or who might teach the mother lessons sorely needed. Such a child might naturally die at 10 or 12, or earlier. Yet the ministrations of science might keep the child alive far longer, until such a person [begins] encountering an adulthood thrust upon him or her, so to speak.

An automobile accident, suicide, or another kind of accident might result. The person might fall prey to an epidemic, but the smoothness of biological motion or psychological motion has been lost. I am not here condoning suicide, for too often in our society it is the unfortunate result of conflicting beliefs — and yet it is true to say that all deaths are suicide, and all births deliberate on the part of child and parent. To that extent, we cannot separate issues like a population explosion on the part of certain portions of the world, from epidemics, earthquakes, and other disasters.

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In wars, people automatically reproduce their kind to make up for those are killed, and when the race overproduces there will be automatic controls set upon the population. Yet these will in all ways fit the intents and purposes of the individuals involved.

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People will die when they are ready to, following inner dictates and dynamics. A person ready to die will, despite any medication. A person who wants to live will seize upon the tiniest hope, and respond. The dynamics of health have nothing to do with inoculations. They reside in the consciousness of each being.

Thorns or Roses May Grow Within.

The individual will grow outward toward the world, encountering and forming a practical experience, traveling outward from his center in almost vine-like fashion, forming from the fabric of physical reality a conglomeration of pleasant or aesthetic, and unpleasant or prickly events.

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The vine of experience in this analogy is formed in quite a natural fashion from “psychic” elements that are as necessary to psychological experience as sun, air, and water are to plants. But as the individual’s personal experience must be seen in the light of all of these issues, so mass events cannot be understood unless they are considered in a far greater context that unusual.

The question of epidemics, for example, cannot be answered from a biological standpoint alone. It involves great sweeping psychological attitudes on the part of many, and meets the needs and desires of those involved — needs which, in our terms, arise in a framework of religious, psychological and cultural realities that cannot be isolated from biological results.

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I have thus far stayed clear of many important and vital subjects, involving mass realities, because first of all the importance of the individual is to be stressed, and his or her power to form this or her private events. Only when the private nature of reality was emphasized sufficiently would show how the magnification of individual reality combines and enlarges to form vast mass reactions — such as, say, the initiation of an obviously new historical and cultural period; the rise or overthrow of an obviously new historical and cultural period; the rise or overthrow or governments; the birth of a new religion that sweeps all others before it; mass conversions; mass murders in the form of wars; the sudden sweep of deadly epidemics; the scourge of earthquakes, flood, or other disasters; the inexplicable appearance of periods of great art or architecture or technology.

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There are no closed systems. This also means that in world terms, events spin like electrons, affecting all psychological and psychic systems as well as biological ones. It is true to say that each individual dies alone, for no one else can die that death. It is also true that part of the species dies with each death, and is reborn with each birth, and that each private death takes place within the greater context of the existence of the entire species. The death serves a purpose species-wise while it also serves the purposes of the individual, for no death comes unbidden.

An epidemic, for example, serves the purposes of each individual who is involved, while it also serves its own functions in the greater species framework.

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When we consider epidemics to be the result of viruses, and emphasize their biological stances, then it seems that the solutions are very obvious: We learn the nature of each virus and develop an inoculation, giving [each member of] the populace a small dose of the disease so that a man’s or woman’s own body will combat it, and he or she will become immune.

The shortsightedness of such procedures is generally overlooked because of the definite short-term advantages. As a rule, for example, people inoculated against polio do not develop that disease. Using such procedures, tuberculosis has been largely conquered.

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In the first place, the causes are not biological. Biology is simply the carrier of a “deadly intent.” In the second place, there is a difference between a virus produced in the laboratory and that inhabiting the body — a difference recognized by the body but not by our laboratory instruments.

In a way the body produces antibodies, and sets up natural immunization as a result of say, inoculation. But the body’s chemistry is also confused, for it “knows it is reacting to a disease that is not “a true disease,” but a biologically counterfeit intrusion.

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To that extent — the body’s biological integrity is contaminated. It may at the same time produce antibodies also, for example, to other “similar” diseases, and so overextend its defenses that the individual later comes down with another disease.

No person becomes ill unless that illness serves a psychic or psychological reason, so many people escape such complications. In the meantime, however, scientists and medical men and women find more and more viruses against which the population “must ” be inoculated. Each one is considered singly. There is a rush to develop a new inoculation against the newest virus. Much of this is on predictive basis: The scientists “predict” how many people might be “attacked” by, say, a virus that has caused a given number of deaths. Then as a preventative measure the populace is invited to the new inoculation.

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Many people who would not get the disease in any case are then religiously inoculated with it. The body is exerted to use its immune system to the utmost, and sometimes, according to the inoculation, overextended [under such] conditions. Those individuals who have psychologically decided upon death will die in any case, of that disease or another, or of the side effects of the inoculation.

Inner reality and private experience give birth to all mass events. Man and woman cannot disentangle himself or herself from the natural context of his or her physical life. His or her culture, his or her religion, his or her psychologies, and his or her psychological nature together form the context within which both private and mass events occur. My discussions will be devoted to the nature of the great sweeping emotional, religious, or biological events that often seem to engulf the individual, or to lift him or her willy-nilly in their power.

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What is the relationship between the individual and the gigantic mass motions of nature, of government, or even of religion? What about mass conversions? Mass hysteria? Mass healings, mass murder, and the individual?

 

Each of us possesses a unique, original stance in space and time, regardless of time’s relative existence.

That reality contributes to the experience of others. Only when we operate from our own stance can we help others to the best of our ability. To anticipate danger, or to imaginatively take on the troubles of others robs us of the very energy with which we could help them. I am not saying, therefore, to turn our eyes from the unfortunate conditions of the world. Practical help is needed in all areas of the human life. Yet it is far better, and more practical ultimately, to concentrate upon the beneficial elements of civilization — far better to organize our thoughts in areas of accomplishment than to make lists of man’s or woman’s deficiencies and lacks.

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Such a practice leads to feelings of helplessness and hopelessness, in which effective action seems impossible. Life possesses an exuberance. If this is cherished, nurtured, encouraged, then additional energy is generated that is not needed for the purposes of daily private life — a superabundance, that can be effectively directed in those areas of the world where help is most needed.

The strength, vitality, and effectiveness of thought is seldom considered. Though, we may say will not stop war — yet what do we think started such a war? Throughout history the downtrodden have often risen into power, using force, rebelling against their oppressors; and yet, learning little from that experience, they turn and become the new elite, the new power-holders. Their physical conditions may be completely changed, Now theirs, the offices of government, the wealth. Gone are the conditions that, it would seem, caused the uprising. Yet in retaliation they strike out, forming a new class of downtrodden who must in their turn rise and retaliate.

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Despite all appearances, conditions of an exterior nature do not cause wars, or poverty, or disease, or any of the unfortunate circumstances apparent in the world. Our beliefs form our reality. Our thoughts generate practical experience. When these change, conditions will change. To add our own energy, focus, and concentration of dire circumstances in other portions of the world does not help, but adds to, such situations.

To close our eyes to them in an ignorant fashion, to wash our hands of them, so to speak, is equally shortsighted. To pretend such situations do not exist, out of fear of them, will only bring the feared reality closer. It is far better to situate oneself firmly in our own reality, acknowledge it as our own, encourage our strength and creativity, and from that vantage point view those areas of the world or of our own society that need constructive help. Purposefully in our own life, in our daily dialogues with others, in our relationships through our groups or clubs, reinforce as well as we can the strength and abilities of others.

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That reinforcement will add to the personal power of all other individuals with whom those people come in contact. Find the beliefs responsible for the unfortunate conditions. Each individual should be able to assess his or her own reality realistically. There would be no need to arm a nation in advance against another nation’s anticipated — but imaginary — attack.

Personal grudges would not build up, so that men or women so fear further hurts that they attempt to hide from life or relationships, or shy away from contact with others. It is not virtuous to count our failings. Self-conscious righteousness can be a very narrow road. If each of us understood and perceived the graceful integrity of our own individuality, just as we try to perceive the beauty of all other natural creatures, then we would allow our own creativity greater reign. There is order in all elements of nature, and we are part of it.

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The greater sweep of the seasons represents the reaches of our soul. We will not attain spirituality by turning our eyes away from nature, or by trying to disentangle oneself from it. We will not “glimpse eternal life” by attempting to deny the life that we have now — for that life is our own unique path, and provides its own clues for us to follow.

All That Is vibrates with desire. The denial of desire will bring us only listlessness. Those who deny desire are the most smitten by it. Each of our lives are miniature and yet gigantic episodes, mortal and immortal at once, providing experiences that we form meaningfully, opening up dimensions of reality available to no one else, for no one can view existence from our standpoint. No one can be you but you. There are communications at other levels, but our experience of existence is completely original, to be treasured.

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No one from any psychological threshold, however vast, can write a book that defines the psyche, but only present hints and clues, words and symbols. The words and ideas stand for inner realities — that is, they are like piano keys striking other chords; chords that, hopefully, will be activated within the psyche of each person.

Each or us is couched now in the natural world, and world is couched in a reality from which nature emerges. The psyche’s roots are secure, nourishing it like a tree from the ground of being. The source of the psyche’s strength is within each individual, the invisible fabric of the person’s existence.

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Nature is luxurious and abundant in its expressions. The greater reality from which nature springs is evens more abundant, and within that multidimensional experience no individual is ignored, forgotten, dismissed, lost, or forsaken. A tree does not have to ask for nourishment for the ground or the sun, and so everything that we need is available to us in our practical experience. If we believe we are not worthy of nourishment, if we believe that life itself is dangerous, then our own beliefs make it impossible for us to fully utilize that available help. In large measure, since we are still alive, we are of course nourished. We cannot close out the vitality of our own being easily, and the vitality “squandered” on deeper bouts of depression is often greater than the energy used in creative pursuits. We are a portion of All That Is; therefore the universe leans in our direction. It gives. It rings with vitality. Then forsake beliefs that tell us otherwise. Seek within oneself — each of us — those feelings of exuberance that we have, even if they are only occasional, and encourage those events or thoughts that bring them about.

We cannot find our psyche by thinking of it as a separate thing, like a fine jewel in an eternal closet. We can only experience its strength and vitality by exploring the subjective reality that is our own, for it will lead us unerringly to that greater source of being that transcends both space and time.

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The overall stance of the species is largely maintained by the waking-sleeping patterns. In such a fashion, one large portion of the species focuses in physical reality while the other large portion holds a secure foothold in inner reality.

In inner reality we are working on the interior patterns that will form the next day’s realities, and providing probable previews of the future events. Waking and sleeping reality is therefore balanced in the world mind — not the world brain.

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However, the sleeping portion of the species represents the brain’s unconscious activities in the body — particularly when we think of the motion of all of the species’ action en masse in a given day. Those conscious motions have an unconscious basis. If we think of a mass world brain — one entity — then it must wake and sleep in patterns. If we think of mass daily action as performed by one gigantic being, then all of those conscious actions have unconscious counterparts, and a great intercommunication of an inner nervous system must take place.

Part of such brain would have to be awake all of the time, and part engaged in unconscious activity. This is what happens.

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Diverse cultures are thus able to communicate as the cultural knowledge of various parts of the world is given to the sleeping portion of the entire organism. When they sleep, the waking nations add the day’s events to the world memory, and work out future probabilities.

When we are safely ensconced in a comfortable room…

In no present danger, our senses should assimilate it. It should be an easy enough accomplishment to look around us and see that we are in no danger.

Our conscious mind is meant to give our body an assessment of what I will call cultural conditions, for there are sophistications and specifications that in our terms consciousness alone can assess. If under conditions naturally safe in the terms of primary experience, we become overwhelmed by unsafe signals from secondary experience — that is, from our reading or whatever — we show lack of discrimination. We are not able to differentiate between the physically safe present situation, and the imagined which is perhaps unsafe, calling forth the alarms of danger.

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The body mechanisms become highly disoriented. The signals to the body are very contradictory, so that after a while, if such conditions continue, we can no longer tell whether we are in actual danger or imagined danger. Our mind then forces our body to be in a state of constant alert — but more unfortunately, we train ourselves to ignore our direct, sensual feedback in the present moment.

Our body then might say we are safe, and our senses show us that no danger is present — yet we have begun to rely so upon secondary experience that we do not trust our creature reactions.

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Because of man’s and woman’s great gift of imagination, however, the alarm signals not only invade a safe present moment, but go jangling into the future. To whatever extent, and in whatever fashion, each individual is therefore robbed of his of her beliefs in the personal ability to act meaningfully or with purpose in the present.

The body cannot act tomorrow, today. Its sense data must be clear. This resulting feeling of powerlessness to act leads to a state of hopelessness of varying degrees — and that mood does not tie itself to specific details, but pervades emotional life if it is allowed to. To whatever degree, the condemning, critical material too often becomes self-prophesying — for those who put merit on it allow it to cloud their reactions.

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In our terms, while we live, and in the most pertinent terms of intimate sensation, our reality must be what we perceive in the framework of our time, and what we create within that framework as it is experienced. therefore, I entreat not to behave as if man or woman is an imbecile, doomed to extinction, a dim-witted, half-crazy animal with a brain gone amuck.

None of the prophesied destruction man and woman so fears is a reality in our time; nor, for all of the critical prophets through the ages, and the forerunners of doom, has the creativity of man and woman destroyed its self in those terms.

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There are those who make careers of condemning the faults and failings of others, or of the species itself, and because of that attitude man and woman’s great energy and good intent remain invisible. Man and woman are in the process of becoming. His and her works are flawed — but they are the lawed apprentice works of a genius artist in the making, whose failures are indeed momentous and grotesque only in the light of his senses genius, whichever leads him or her and directs him or her onward.

When we are considering the future in our terms, constructive achievements are as realistic as destructive ones. In those terms, each year of man’s existence in fact justifies a more optimistic rather than pessimistic view. We cannot place man or woman’s good intent outside of the physical context, for outside of that context we do not have the creature that we know. We cannot say that nature is good, but spawned man and woman, which is a cancer upon it, for nature would have better sense.

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We cannot say, either, The Nature — will destroy man and woman if he or she offends her or him, or The Nature — has little use for its own species, but only wants to promote Life– for Nature is within each member of each species; and without each member of each species, Nature — would be non-existent.

Because we are natural creatures, within us there is a natural state of being. That state can be an ever-present reservoir of peace, vitality, and understanding.

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Whatever our scientist think, our body and our consciousness and our universe spring constantly into actualization. Therefore, through cultivating the clear experience of our own consciousness and being with time and with the moment as we feel it, we can draw upon the greater vitality and power that is available.

To do this, reply upon your immediate sense data, not secondary experience as described. That primary sense data, while pinpointed in the present, providing us with the necessary stance in time, still can open up to us the timelessness from which all time emerges, can bring us intuitive intimations, hinting at the true nature of the ever-present coming-to-be of the universe.

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That kind of experience will let us glimpse the larger patterns of man’s and woman’s creativity, and our part in it. We have been taught to concentrate upon criticisms and faults in our society; and in our times it seems that everything will work out wrong — that left alone the world will run down, the universe will die, man and woman will destroy themselves; and these beliefs so infiltrate our behavior that they organize much of our experience and rob us of the benefits nature itself everywhere provides in direct primary experience.

Often then we ignore our senses’ reality in the world — the luxurious vitality and comfort of the daily moment — by exaggerating the importance of secondary experience as defined for this discussion.

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The most negative projection or prophecy seems to be the most practical one; when we are reading of the world’s ills we say in all honesty, and with no humor: “How can I ignore the reality, the destructive reality, of the present?” In the most practical, immediate, mundane terms, however, we and our world are in the moment naturally and physically safe, as our bodily senses immediately perceive. In the most basic of bodily terms we are not reacting to present conditions.

This would be only too clear if we were physically experiencing the conditions about which we might be reading. If the world were falling down about our shoulders, we would only too clearly understand that “earlier” we were reacting to an imagined and not a real situation.

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While disasters, imagined or encounter second-handedly, may in fact later occur, they are far different from physically encountered ones. We only add to their unfortunate nature by negatively brooding upon what might happen in the future, and we destroy our own stance. Our stance in time is highly important, for it is our practical base of operations.

We must trust our sense data in that regard. Otherwise we confuse our psychological and corporal stance, for the body cannot be in a situation of safety and danger at the same time. It wastes its resources fighting imaginary battles.

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To some people wars, poverty, murder, treachery, corruption, are primary experience and must be dealt with — as requiring immediate action. The body must react. Such persons are beaten up, or robbed. Those are immediate sense data, and in one way or another, they do react. However feebly, their point of power corresponds immediately with the point of danger.

We cannot react physically in the same way to projected or imagined dangers. Some install a security system like those from www.verisure for peace of mind, others keep a bat by their bedside or a pepper spray in their purse. Each of these solutions is for an anticipated danger, but when the danger comes? There seems to be no possible reaction. We are frustrated. We are meant to deal with our immediate, primary experience, and in so doing we take care of our responsibility. We are able to take action in our own experience, and therefore affect others. We do not have to be ignorant of wars in other corners of the world or close our eyes. But if we allow those experiences to over-cloud our present, valid intersection with reality, then we speak and act from a position not our own, and deny the world whatever benefits our own present version of reality might allow us to give.

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The natural creature-validity of our senses must remain clear, and only then can we take full advantage of those intuitions and visions that must come through our own private intersection with space and time.

In those terms, the ever-actual integrity of nature everywhere surrounds us. It represents our direct experience. It offers comfort, creativity, and inspiration that we only impede if we allow the secondary experience to supersede our daily moment-to-moment encounter with the physical earth.

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The sleeping and waking portions of life on earth.

A Tiger, following its nature is not evil

Looking at our own species we are often less kindly, less compassionate, less understanding. It is easy to condemn our own kind.

It may be difficult sometimes for us to understand, but our species means well. We understand that the tiger exists in a certain environment, and reacts according to his nature. So does man and woman. Even his or her atrocities are committed in a distorted attempt to reach what we consider good goals. He and she fails often to achieve the goals, or even to understand how his or her very methods prevent their attainment.

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He and she as indeed as blessed as the animals, however, and his or her failures are the results of his or her lack of understanding. He or she is directly faced with a far more complex conscious world than the other animals are, dealing particularly with symbols and ideas that are then projected out ward into reality, where they are to be tested. If they could be tested mentally in our context, there would be no need for physical human existence.

Too many complicated issues are connected here, so that I must at best simplify. It is as if man and woman said: “Now what about this idea? What can we do with it? What will happen if we toss it out into reality, physically? How far can we go with any of the great social, scientific, religious ideas that are so peculiarly the offshoots of man’s and woman’s mind?”

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If such issues could all be mentally worked out on some non-physical drawing board, again, the great challenge of physical existence would be neither necessary nor meaningful. How far, say, can nationalism be carried? To what extent can the world be treated as if it were external to man and woman, as an object? What can man or woman learn by treating the body as if it were a machine? As if it were a mirage? As if it were driven by blind instinct? As if it were possessed by a soul?

To some extent, these are all unique and creative ponderings that on the part of the animals alone would be considered the most curious and enlightening intellectual achievements. The animals must relate to the earth, and so must man and woman. As the animal must play, mate, hunt his prey or eat his berries within the physical context of sun, ground, trees, snow, hail and wind, so in a different way man and woman must pursue his/her ideas by clothing them in the elemental realities of earth, by perceiving them as events.

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When he or she is destructive, man or woman does not seek to be destructive per se; but in a desire to achieve that which he or she thinks of as particular goal that to him or her is good, he or she forgets to examine the goodness of his or her methods.

One animal chasing and killing its prey serves the greater purpose of preserving the balance of nature, whether or not the animal is aware of this — and again, the animal’s intent is not evil. Man and woman consumes ideas. In so doing he or she contributes to a different kind of balance, of which he or she is usually unaware. But no man or woman truly acts out of pure intent to do wrong, or to be vicious. Storms rend the summer sky, sending forth thunder and lightening. Earthquakes may ravage the countryside. We may deeply regret the havoc worked, knowing that neither the storm nor the earthquake is evil. Not only did they have no wrong intent, but the overall conditions corrected the earth’s balance.

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This requires some unique understanding. The destructive storms worked by mankind ultimately cannot be said to be any more evil than the earthquake. While man’s and woman’s works may often certainly appear destructive, we must not blame man’s or woman’s intent, nor must we ever make the error of confusing man and woman with their works. For many well-intentioned artists, with the best of intentions, produce at times shoddy works of art, all the more disappointing and deplorable to them because of the initial goodness of their intent.

Their lack of knowledge and techniques and methods then become quite plain. By concentrating too deeply upon the world of newspapers and the negative reports of man’s and woman’s actions, it is truly easy to lose sight of each man’s and each woman’s basic good intent.

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That intent may be confused, poorly executed, tangled amid conflicts of beliefs, strangled by the bloody hands of murders and wars — and yet no man or woman ever loses it. That represents the hope of the species, and it has ever remained lit, like a bright light within each member of the species; and that good intents is handed down through the generations. It is far more potent, that illumination, then any hates or national grudges that may also be passed along.

It is imperative, for any peace of mind, that we believe in that existence of man’s or woman’s innate good intent.

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It is shared by all of the other animals. Each animal knows that under certain conditions the other may fight or posture aggressively, or defend its nest. Each animal knows that in time of hunger it might be hunted by another. Except for those situations, however, the animals are not afraid of each other. They know that each other animal is of good intent.

We should grant our own species the same. We can collect books of man’s and woman’s failures. Why would anyone collect the worst works of any artist, and get pleasure in ripping them apart? Man and woman has produced some fine works: The high level of verbal communication, the multitudinous varieties of emotional interactions and of cultural exchange, the facility with exteriorization of ideas and concepts, the reaches of the imagination — all of these, and many others, are unique in the universe.

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To identify man or woman with their poorest works is to purposefully seek out the mars, the mistakes, of fine artist, and then to condemn him or her. To do this is to condemn ourselves personally. If a scientist says consciousness is the result of chance, or Darwin’s theories say that basically man and woman is a triumphant son and daughter of murderers, many people object. If we say, however, that men and women are idiots, or that they are not worth the ground they walk upon, we are saying the same thing. For we must be concerned with this reality as we know it; in those terms, to condemn man or woman is to condemn the species as we know it, and the practical terms of our world.

To say that people can escape to another probability is pragmatically a cop-out — this is apart from the reality of probabilities, for I am speaking from our emotional viewpoint.

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Physically our body has a stance in space and time. Speaking of primary and secondary experience. Let us call primary experience that which exists immediately in sense terms in our moment of time — the contact of body with environment. Creating certain divisions there to make our discussion easier. Therefore, I will call secondary experience that information that comes to us through, say, reading, television, discussion with others, letters, and so forth.

The secondary kind of experience is largely symbolic. This should be clear. Reading about a war in the middle of a quiet sunny afternoon is not the same thing as being in the war, however vivid the description. Reading about the energy shortage is not the same as sitting in a cold house. Reading about the possible annihilation of man-womankind through nuclear destruction or other stupidities, while we are sitting calmly enough in our living room, is obviously far divorced from the actuality described in an article.

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At the levels with which we are concerned, the body must primarily react to present, immediate, primary existence in space and time. At other levels it is equipped to handle many kinds of data, i.e. The precognition of cells. But the body depend on the conscious mind to give it a clear assessment of precise conditions of the space and time it occupies. It depends upon that knowledge.

The Origin of the “interior” universe from which the exterior one ever emerges

Here we must part company with treasured objectivity, and enter instead a mental domain, in which it is seen that contradictions are not errors; an inner domain, in which it is seen that contradictions at one level, for at another level they are seen to be no contradictions at all.

In science as it stands, it is necessary that self-contradictions do not arise. If a hypothesis is “proven true,” then it cannot be proven false — or, of course, it was never true to begin with.

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In those terms, therefore, the universe either had “a Creator,” or it had none; or it came into being as stated in the Big Bang theory, and is either constantly expanding or it is not. Evolution exists or it does not. As a rule such theories are proven “true’ by the simple process of excluding anything else that seems contradictory, and so generally our scientific theories carry the weight of strong validity within their own frameworks.

In those frameworks we have made certain classifications that now appear quite obvious. Common sense upholds them, and it seems impossible to consider reality otherwise. Yet by their nature such categories structure our experience of reality itself to such an extent that any alternate ways of perceiving life seem not only untrustworthy, but completely impossible.

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Our classifications of various species appear to us as the only logical kinds of divisions that could be made among living things. Quite the contrary is the case, however. That particular overall method of separation leads to such questions as: Which species came first, and which came later, and how did the various species merge — one from the other? Those questions are further brought about by our time classifications, without which they would be meaningless.

Our classifications in such respects set up exterior divisions. Now these serve as quite handy reference points, but basically speaking they in no way affect the natural experience of those various living creatures that we refer to as “other species.”

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Our specializations work as long as we stay within the framework, though then we must wrestle with the questions that such divisions automatically entail. It is perhaps difficult for us to realize that these are written and verbalized categories that in no real manner tell us anything about the actual experience of other creatures — but only note habits, tendencies, and separations of the most exterior nature.

If our purpose is to comprehend what other living creatures perceive, then the methods we are using are at the best short-sighted, and at the worst they completely defeat our purpose. For example: No matter what information or data we receive as the result of animal experimentation or dissection for scientific purposes, and no matter how valuable the results appear to be, the consequences of such methods are so distorted that we comprehend less of life than we did before.

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Our present methods will simply bring us pat, manufactured results and answers. They will satisfy neither the intellect nor the soul. Since our universe springs from an inner one, and since that inner one pervades each nook and cranny of our own existence, we must look where we have not before — into reality of our own minds and emotions. We must look to the natural universe that we know. We must look with our intuitions and creative instincts at the creatures about us, seeing them not as other species with certain habits, not as inferior properties of the earth, to be dissected, but as living examples of the nature of the universe, in constant being and transformation.

We must study the quality of life, dare to follow the patterns of our own thoughts and emotions, and to ride that mobility, for in that mobility there are hints of the origin of the universe and of the psyche. The poet’s view of the universe and of nature is more scientific, then, than the scientist’s, for more of nature is comprehended.

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The child, laughing with joy and awe at the sight of the first violet, understands far more in the deepest terms than a botanist who has long since forgotten the experience of perceiving one violet, though he has at his mental fingertips the names and classifications of all the world’s flowers. Information is not necessarily knowledge or comprehension.

Thoughts spring into out mind as the objective universe swims into reality — that is, in the same fashion. Diagramming sentences tells us little about the spoken language, and nothing about those miraculous physical and mental performances that allow us to speak — an so diagramming the species of the world is, in the same way, quite divorced from any true understanding.

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The subjective feeling of our being, our intimate experience from moment-to-moment — these possess the same mysterious quality that it seems to us the universe possesses. We are mortal, and everywhere encounter evidence of that mortality, and yet within its framework our feelings and thoughts have a reality to us personally that transcends all such classifications. We know that physically we will die, yet each person at one time or another is secretly sure that he or she will not meet such a fate, and that life is somehow eternal.

Through such feelings the psyche breaks through all misconceptions, hinting at the nature of self and of the universe, and at that level there are no contradictions. There is no beginning or end to the psyche, either. We may say: “Granted” yet persist, saying: “In our terms, however, when did the world begin, and in what manner?” Yet the very attempt to place such an origin in time makes almost any answer distorted.

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The truth is that the answers lie in our own experience. They are implied in our own spontaneous behavior — that is, in the wondrous activity of our bodies and minds.

We walk well without having at our fingertips any conscious knowledge of the inner mechanism’s activity. We may have been told, or we may have read about the body’s anatomy, and the interaction of its parts. Yet whether or not we have such information, we walk quite well. Such data therefore do not help our walking performance any.

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For that matter, an athlete may have a great zest for motion and an impatience with reading, caring not what within the body makes it move as long as its performance is superb — within an invalid with great book knowledge about all of the body’s parts is quite unable to physically perform in a normal manner.

Our body knows how to walk. The knowledge is built-in and acted upon. The body knows how to heal itself, how to use its nourishment, how to replace its tissues, yet in our terms the body itself has no access to the kind of information the mind possesses. Being so ignorant, how does it perform so well?

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If it were scientifically inclined, the body would know that such spontaneous performance was impossible, for science cannot explain the reality of life itself in its present form, much less its origins.

Consciousness within the body knows that its existence is within the body’s context, and apart from it at the same time. In ordinary life during the day consciousness often takes a recess, so to speak — it daydreams, or otherwise experiences itself as somewhat apart from the body’s reality. At night, in sleep, the self’s consciousness takes longer, freer recesses from physical reality, and does this as spontaneously as the body itself walks. These experiences are not hypothetical. They happen to each person. On such occasions, each person is to some extent aware of a kind of comprehension that is not dependent upon the accumulation of data, but of a deeper kind if experience and direct encounter with the reality from which the world emerges.

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This is the kind of wordless knowledge the body possesses, that brings forth our physical motion and results in the spectacular preciseness of bodily response. It is, then, highly practical. In our terms, the same force that formed the world forms our subjective reality now, and is a source of the natural universe.

Exploring those realities lovingly will bring us into direct contact with inner dimensions of our being, providing intuitive understandings that are of great import.

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The motion of the universe appears in the motion of our own intimate experience, and in that seemingly most nebulous area the answers will be found.

Historical and cultural appears to be the only one objective world

With its history already written, its present, and hopefully its probable future.

It seems also that the future must be built upon that one known species or world past. Often it may simply sound like a figure of speech when we talk about probabilities. In many ways it may indeed appear to be almost outrageous to consider the possibility that “there is more than one earth,” or that there are many earths, each similar enough to be recognizable, yet each different in the most vital respects.

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This house exists. yet we may open the door on any given day to a probable world from our immediate standpoint, and never know the difference. This happens all the time, and I mean all the time.

We move through probabilities without knowing it. The transitions are literally invisible to us, though they may appear as trace elements in our dreams. As a diamond has many facets, so does our reality in that regard.

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Since our birth a probability has occurred that we could have followed, in which our wars did not happen. There is another probability in which the Second World War ended in nuclear destruction, and we did not enter one either. We chose “this” probable reality in order to ask certain questions about the nature of man or woman — seeing him or her where her or she wavered equally between creativity and destruction, knowledge and ignorance; but a point that contained potentials for the most auspicious kinds of development, in our eyes.

In a way, man and woman are trans-species at this point in probability. It is a time and a probability in which every bit of help is needed, and our talents, abilities, and prejudices made us both uniquely fitted for such a drama. At the same time, do not dwell too much upon that world situation, for a concentration upon our own nature and upon the physical nature of our world — the seasons, and so forth — allows us to refresh our own energy, and frees us to take advantage of that clear vision that is so necessary.

d21

We each also became involved in this probability to use it as a creative stimulus that would make us seek for a certain kind of understanding. There is always a creative give-and-take between the individual and his world. To some extent or another each of those involved in this probability chose it for their own reasons. Saying this, however, I also say that many leave this probability for another when they have learned and contributed.

u5

Sometimes we personally inhibit our dream recall because we do not want to take the time to remember and interpret the dreams. Knowing this, we may want to change ur ways.

When we ask about the beginning of a universe, we are speaking of a visible universe.

There is consciousness within each conceivable hypothetical point within the universe. There is therefore “an invisible universe” out of which the visible or objective universe springs.

I do not mean to overemphasize the point that this particular material is most difficult to explain, yet I can hardly stress the issue too strongly.

NONN

Our universe did not emerge at any one point, therefore, or with any one initial cell — but everywhere it began to exist at once, as the inner pulsations of the invisible universe reached certain intensities that “impregnated” the entire physical system simultaneously.

In this case, first of all light appeared. At the same time Electromagnetic Energy units became manifest, impinging from the invisible universe into definition. Again, because of the psychological strength of preconceived notions, I try to work around many of our concepts. Yet in much of this material is implied, but the implications must have passed on to the reader.

N2

For example, the universe expands as an idea does, and so the visible universe sprang into being in the same manner. The whole affair is quite complicated since — the world freshly springs into new creativity at each moment. No matter what our version of creativity, of the creation of the world, we are stuck with questions of where such energy came from, for it seems that unimaginable energy was released more or less at one time, and that this energy must then run out.

The same energy, however, still gives birth to the universe. In those terms, it is still being created. The Electromagnetic Energy units, impressing a probable physical field, contain within them the latent knowledge of all of the various species that can emerge under those conditions. The groupings “begin” in the invisible universe. We can say that it took untold centuries for the Electromagnetic Energy units “initially” to combine, form classifications of matter and various species; or we can say that this process happened at once. It is according to our relative position, but the physical universe was everywhere seeded, impregnated, simultaneously. On the other hand, this still happens, and there is no real “coming-in” point.

v11

We distinguish between consciousness and our own version, which we consider consciousness of self. When I speak of atoms and molecules having consciousness, I mean that they possess a consciousness of themselves as identities. I do not mean that they love or hate, in our terms, but that they are aware of their own separateness, and aware of the ways in which that separateness cooperates to form other organizations.

They are innately aware, in fact, of all such probable cooperative ventures, and imbued with the “drive” for value fulfillment. Every known species was inherently “present” with the overall impregnation of the visible universe, then.

v14

If the universe were a painting, for example, the painter would not have first painted darkness, then an explosion, then a cell, then the joining together of groups of cells into a simple organism, then that organism’s manipulation into others like it, or traced a pattern from an amoeba or a paramecium on upward — but he or she would have instead begun with a panel of light, an underpainting, in which all of the world’s organisms were included, though not in detail. Then in a creativity that came from the painting itself the colors would grow rich, the species attain their delineations, the winds blow and the seas move with the tides.

The motion and energy of the universe still come from within. I certainly realize that this is hardly a scientific statement — yet the moment the All That Is conceived of a physical universe it was invisibly created, endowed with creativity, and bound to emerge.

N6

Because each hypothetical, conceivable portion of the universe is conscious, the Planner is within the plan itself in the greatest of terms — perhaps basically inconceivable to us. There is of course no “outside” into which the invisible universe materialized, since all does indeed exist in a mental, psychic, or spiritual realm quite impossible to describe. To us our universe seems, now, objective and real, and it seems to us that at one time at least this was not the case, so we ask its creation and the evolution of the species. The answer has been couched in the terms in which the question if generally asked.

While we believe in and experience the passage of time, then such questions will naturally occur to us, and in that fashion. Within that framework they make sense. When we begin to question the nature of time itself, then the “when” of the universe is beside the point.

N9

Almost anyone will agree, I hope, that the universe is a most splendid example of creativity. Few would agree, however, that we can learn more about nature of the universe by examining our own creativity than we can by examining the world through instruments — and here is exquisite irony, for we create the instruments of creativity, even while at the same time we often spout theories that deny to man and woman all but most mechanical of reactions.

In other terms, the world comes to know itself, to discover itself, for the Planner left room for divine surprise, and the plan was nowhere foreordained; nor is there anywhere within it anything that corresponds to our survival-of-the-fittest theories.

N22

These are creative distortions on our part, directly related to specializations of consciousness that cut us off from the greater concourse existing at other levels between the species and the land. Again, consciousness everywhere pervades the universe, and is aware of all conditions. The balance of nature upon our planet is no chance occurrence, but the result of constant, instant computations on the part of each most minute consciousness, whether it forms part of a rock, a person, an animal, a plant. Each invisibly “holds space together,” whatever its station. This is a cooperative venture. Our own consciousness has its particular unique qualities, in that like other comparatively long-lived species, we associate our identity with our form far more rigidly. Other kinds of consciousness “leap in and out of forms” with greatest leeway. There is a biological understanding that exists, for example, when one animal kills another one for food. The consciousness of the prey leaves its body under the impetus of a kind of stimulus unknown to us.

v23

The natural interplay among the animals. This is not anywhere meant to justify the cruel slaughtering of animals by man and woman under many circumstances