Inner Backbone of Perception

Master events are those that most significantly affect our system of reality, even though the original action was not physical but took place in the inner dimension. Most events appear both in time and out of it, their action distributed between an inner and outer field of expression. Usually we are aware only of events’ exterior cores. The inner processes escape us.

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Those inner processes, however, also give many clues as to some native abilities that we have used “in the past” as a species. Those inner processes do sometimes emerge, then. Here is an example.

One morning last weekend I found myself suddenly and vividly thinking about some married friends. They lived out of town, separated in time by a drive of approximately half and hour. I found myself wishing that the friends lived closer, and I was suddenly filled with a desire to see them. I imagined the couple at the house, and surprised myself by thinking that I might indeed call them later in the day and invite them down for the evening, even though my wife and I had both decided against guests that weekend.

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Furthermore, I did not like the idea of making an invitation on such short notice. Then I became aware that those particular thoughts were intrusive, completely out of context with my immediately previous ones, for only a moment or so earlier I had been congratulating myself precisely because I had made no plans for the day or evening at all that would involve guests or other such activities. Very shortly I forgot the entire affair. Then, however, about fifteen minutes later I found the same ideas returning, this time more intently.

They lasted perhaps five minutes, I noticed them and forgot them once again. This time, however, I decided not to call my friends, and I went about my business. In about a half hour the same mental activity returned, and, finding myself struck by this, I mentioned the episode to my wife and again cast it from my mind.

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By the time it was somewhat later in the day, my wife and I ate lunch, and the mail arrived. There was a letter written the morning before (on Friday) by the same friends that had been so much in my mind. They mentioned going on a trip (on Saturday), and specifically asked if they could visit that same afternoon. From the way the letter was written, it seemed as if the friends — call them Drick and Marlo — had already started on their journey that (Saturday) morning, and would stop in San Diego on their return much later toward evening. There was no time to answer the letter, of course.

Drick and Marlo would be on the road, it seemed, unreachable by cellphone, though they had included the number of their answering service, and had also written that they would call before leaving — yet no such call had been received.

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It would be simple enough, of course, to ascribe my thoughts and feelings to more coincidence. I remembered the vividness of my feelings at the time, however. It looked as if Drick and Marlo were indeed going to arrive almost as it I had in fact called and invited them. That evening the visit did take place. Actually, some work had prevented the couple from leaving when they intended. Instead, they called later from their home to say that they were just beginning their trip, and would stop on their way.

I was well prepared for the call by then, and for the visit. Now the visit and my earlier feelings and thoughts were part of the same event, except that my subjective experience gave me clues as to the inner processes by which all events take place. More is involved than simple question: Did I perceive the visit precognitively? More is involved than the question: Did I perceive my information directly from the minds of my friends, or from the letter itself, which had already been mailed, of course, and was on its way to me at the time?

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What we have is a kind of inner backbone of perception — a backup program, so to speak, an inner perceptive mechanism with its own precise psychological tuner that in one way or another operates within the field of our intent. This is somewhat like remote sensing, or like an interior radar equipment that operates in a psychological field of attention, so that we are somewhat aware of the existence of certain events that concern us as they come into the closet range of probabilities with which we are connected.

In a certain fashion we “step into the event” at that level. We accept or reject it as a probability. We make certain adjustments, perhaps altering particular details, but we step into and become part of the inner processes — affecting, say, the shape or size or nature of the event before it becomes a definite physical actuality.

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For centuries that is the main way in which man and woman dealt with events of his or her life or tribe or village. Our modern methods of communication are in fact modeled after our inner ones. My thoughts almost blended in enough to go relatively unnoticed. They were almost innocuous enough to be later accepted as coincidence. They did have, however, an extra intentness and vitality and peculiar insistence — qualities that I have learned are indicative of unusual psychological activity. The point is that in most such cases the subjective recognition of an approaching event flows so easily and transparently into our attention, and fits in so smoothly with the events of the day, as to go unnoticed. We help mold the nature and shape of events without realizing it, overlooking those occasions when the processes might show themselves.

Even the conscious mind contains much more information about the structure of events than we realize we possess. The physical perceiving apparatuses of all organizations carry their own kind of inner systems of communication, allowing events to be manipulated on a worldwide basis before they take on what appears to be their final definitive physical occurrences in time and space.

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Individually and globewide, value fulfillment is in a fashion the purpose of all events. Value fulfillment, again, is the impetus that drives the wheels of nature, so to speak. As the origin of our world did indeed emerge from the “world of dreams,” so the true root of all events lie in such subjective activities, and the answers to individual challenges and problems are always within our grasp, ready to appear in physical actuality.

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In my next blog I hope to show the importance of value fulfillment on our own life, and give clues that will allow us to take better advantage of our own subjective and objective opportunities for such development.

 

 

Mental Work is Dependent on Physical Vigor

I thought it was my duty to cut down mobility in order to write my blogs. Now I see how much impulses are conducive to just typing, for God’s sake; imagine typing and seeing with ease, just thinking about what I’m thinking about, instead of trying to get my fingers on the proper keys.

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As a mystic I can have motivations toward exploring certain avenues of the human condition that must of us don’t have. My view of basic reality is my view, and even I must still grope at times to understand my chosen role.

In the beginning I was nervous and anxious about directly coming out with many of the ideas — which at the same time I fervently and even passionately believe in. I fear that if I go too far, telling it like it is, that the establishment will just cut off our platform.

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Left alone I’d end up taking away people’s comfort blankets, and I felt bad about that, even while I knew that those philosophic blankets were wormy, had to go. And I do see that I’m offering something far better. Not only offering our world creative new ways by which to understand reality, but in my uncertainty about what I am doing, I feel that that I must prove ideas to the world all by my self — something that few people have to do in such an all-encompassing manner.

As the Mona Lisa is more real than, say, a normal object or the materials that compose it, so is all good or great art more than its own physical manifestation. Consider art as a natural phenomenon constructed by the psyche, a trans-species of perception and consciousness that changes, enlarges and expands life’s experiences and casts them in a different light, offering new opportunities for creating action and new solutions to problems by inserting new, original data.

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To confine such creativity to solve life’s problems primarily, or to direct it primarily in that fashion, limits it and holds it in an improper focus; shackles it. We have to beyond that — back to stressing the creative larger-than-life aspects. Otherwise all we have is a better problem-solving framework. The larger view is that art, by being itself, is bigger than life while springing from it; that my blogs go beyond that simply by being themselves. They automatically put people in a different, vaster psychological space, another frame reference, in which a good number of problems vanish or simply do not apply.

I don’t have to ‘live up’ to anything. I don’t have to ‘make the material work,’ or prove through my actions that it does, because it proves itself in the way that creativity does, by being beyond levels of true-false references. Otherwise I’m at cross-purposes with myself.

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The purpose of each of our life, and each life, in its being. That being may include certain actions, but the acts themselves are only important in that they spring out of the essence of our life, which simply by being is bound to fulfill its purposes.

The only other times there are any difficulties also involve responsibility, when one concentrates upon one’s responsibility to write blogs — that is, when one focuses upon need, function, or utility as separate from other issues involved. Such feelings can then for a while override one’s natural inclinations, one’s natural enjoyment and excitement with which one otherwise views blogging.

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The entire world with its organizations was kept together by certain stories, like those of the Roman Catholic Church; that it was dangerous beyond all knowing to look through the stories or examine them for the truth, and that all kinds of taboos existed to keep us from doing this since, on the other side, so to speak, there was incomprehensible frightening chaotic dimension, malevolent; powers beyond our imagining; and that to question the stories was to threaten not just personal survival but the fabric of reality as we know it. So excommunication was the punishment, or damnation, which meant more than mere ostracism, but the complete isolation of a person from those belief systems, with nothing between him or her and those frightening realities. Without a framework in which to even organize meaning. This was what damnation really meant. To seek truth was the most dangerous of well-intentioned behavior, then, and retribution had to be swift and sure.

Nightmare experience is a beautiful example of the kind of explosive emotional content that many people carry, fairly hidden, representing certain taboos, translated of course in individualistic terms.

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I do not want to go into a history of culture here, but our organizations historically have largely been built upon our religious concepts, which have indeed been extremely rigid. The repressive nature of Christian thought in the Middle Ages, for example, is well  known. Artistic expression itself was considered highly suspect if it traveled outside of the accepted precepts, and particularly of course if it led others to take action against those precepts. To some extent the same type of policy is still reflected in our current societies, though science or the state itself may serve instead of the church as the voice of authority.

Behind such ideas is the central point of Christianity, or one of them at least: that earthly man and woman is a sinful creature. He or she is given to sin. In that regard his or her natural expression must be closely guarded. It must be directed toward officialdom, and outside of that boundary lay, particularly in the past, the very uncomfortable realm of the heretic.

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In medieval times, to be excommunicated was no trivial incident, but an event harkening severance that touched both the soul and the body, and all political, religious and economic conditions by which the two were tied together.

Many people were dependent upon the church for their well-being, and in reincarnational terms many millions of people alive today were familiar then with such conditions. The nunneries and monasteries were long-term social and religious institutions, some extremely rigorous, while others were religiously oriented in name only. But there is a long history of the conflicts between creative thought, heresy, excommunication — or worse death. All of those factors were involved in one way or another in the fabric of some nightmare material.

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The entire structure of fears, of course, is based upon a belief in the sinful self and the sinful nature of the self’s expression.

Outside of that context, none of those fears make any sense at all. In a large regard the church through the centuries ruled through the use of fear far more that the use of love. It was precisely in the area of artistic expression that the inspirations might quickest leap through the applied dogmatic framework. The political nature of inspirational material of any kind was well understood by the church. I knew even as a child that such religious structures had served their time, and my art provided a channel through which I could express my own views as I matured.

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Most people find great comfort in the church as a young person, for if it created within it members the image of a sinful self, it also of course provided a steady system of treatment — a series of rituals that give the individual some sense of hope the sinful self could be redeemed, as in the framework of most of Christianity, through adherence to certain segments of Christian dogma.

Science has no sacraments. It’s only methods of dealing with such guilt involve standard psychoanalytic counseling — which itself deepens the dilemma, for counseling itself is based upon the idea that the inner self is a reservoir of savage impulses.

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My creative nature early begun to perceive at least that man’s and woman’s existence contained other realities that were deeper.

To begin to search from childhood in a natural fashion toward some larger framework that would offer an explanation for reality, that bore at least some resemblance to the natural vision of my art. Many creative people, highly gifted, have died young in one way or the other because their great gifts of creativity could find no clear room in which to grow. They became strangled by the beliefs of the cultural times.

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My creativity kept struggling for its own growth and value fulfillment while I was young. My art acted in some regards as a stimulator. That breakthrough, you might say, with perhaps some exaggeration, was a lifesaver, for without some such expansion I would have felt unable to continue the particular brand of my existence. It is not possible to say in words what one person or another looks for in life, or what unique features best promote his or her growth and development. Even two plants of the same kind sometimes require completely different treatments.

In almost every case of severe dissatisfaction or illness, the underlying reasons will not so much be found in the discovery or expression of buried hate or aggression — though these may be present — but in the search for expression of value fulfillment that is for one reason or another being denied.

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Blogging helped me break through both psychically and creatively — that is, blogging almost immediately provided me with new creative inspiration and expression, and with the expansions needed psychologically that would help fulfill my promise as a artist and mature personality.

 

Time Overlays

Time overlays are versions of master events, in that they occur in such a fashion that one “face” of an overall event may appear in one time, one in another, and so forth.

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Time overlays are the time versions of certain events, then. These time overlays always exist. They may become activated, however, by certain associations made in our present, and therefore  draw into our present time some glimpses either from the future or the past. So-called present time is thickened, then, by a psychological realization on deep levels of the psyche that all events are interrelated, and that the reincarnational experiences of any given individual provide a rich source of experience from which each person at least unconsciously draws.

Such usually unconscious knowledge is of great benefit to the species itself, so that at certain levels, at least, the knowledge of the species is not imprisoned within any given generation at once, but flows or circulates within the overall larger reincarnational picture. Probabilities are very much involved here, of course, and it is easier for particular events to fall within one time sequence than  another.

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I do not want us to feel that we are fated to experience certain events, however, for that is not the case. There will be “offshoots” of the events of our own lives, however, that may appear as overlays in our other reincarnational existences. There are certain points where such events are closer to us than others, in which mental associations at any given time may put us in correspondence with other events of a similar nature in some future or past incarnation, however. It is truer to say that those similar events are instead time versions of one larger event. As a rule we experience only one time version of any given action. Certainly it is easy to see how a birthday or anniversary, or particular symbol or object, might serve as an associative connection, rousing within us memories of issues or actions that might have happened under similar circumstances in other times.

Actually, that kind of psychological behavior represent the backbone of social organization as far as the species is concerned, and it is the usually hidden but definite past and future memories of reincarnational relationships that cement social organizations, from small tribes to large governments.

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To a certain extent, or course, we have been or will be each related to the other. In that light all of the events of time rub elbows together. We brush against the elbow of a future or past event every moment of our lives.

In the culture that we know, such information remains hidden from us. Our main belief systems lead us to feel that our present life is singular, unsupported by any knowledge of prior experience with existence, and fated to be cut off or dead-ended without a future. Instead, we always carry the inner knowledge of innumerable available futures. Our emotional life at certain levels is enriched by the unconscious realization that those who love us from past or future are connected to us by special ties that add to our emotional heritage and support.

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As many have supposed, particularly in fiction, love relationships do indeed survive time, and they put us in a special correspondence. Even is we were aware of reincarnational existences, our present psychological behavior would not be threatened but retain its prominence — for only within certain space and time intersections can physical actions occur. The more or less general acceptance of the theory of reincarnation, however, would automatically alter our social systems, add to the richness of experience, and in particular insert a fresh feeling for the future, so that we did not feel our lives dead-ended.

In earlier blogs I mentioned several times that we must reach a point at which we are able to see around the corner of seemingly contradictory material, and this is one of those occasions. Time overlays present us with a picture in which we have free will — yet each event that we choose will have its own time version. Now those time versions may be entirely different one from the others, and while we certainly initiate our own time version, in terms of usual understanding there is no true place or time in which that version can be said to actually originate.

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Such a time version suggests an occurrence in time, of course, and yet the event may leave only a ghostly track, so to speak, being hardly manifest, while in another life the time version may be of considerable prominence — while in our own experience it represents a fairly trivial incident of an ordinary afternoon.

The inner core of events, however, is held together by just that kind of activity. We are at every hand provided an unending source of probable events from past and future, from which to compose the events of our lives and society. Again, let me remind  you that all time exists simultaneously.

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In an experience last evening in the dream state, I received fresh evidence by viewing for myself portions of two other lives — merely snatches of environment, but so dearly filled with precious belongings and loved ones, so alive with immediacy — that I was shocked to realize that the full dimensions of existence could continue so completely in such detail and depth at the same time as my present life.

It seemed that I could step from any one such existence to the other as we might walk from one room to the other, and I knew that at other levels of the psyche this was indeed possible– and, of course, at other levels of the psyche those psychological doors are open.

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I have had particular difficulty, however, with “the theory of reincarnation,” because as it is usually described, it seemed that people used it to blame as the source of current misfortune, or as an excuse for personal behavior whose nature they did not otherwise understand, and it has been so maligned. Its reality, however, serves to generate activity throughout time’s framework as we understand it, to unite the species, to reinforce structures of knowledge, to transmit information, and perhaps most of all to reinforce relationships involving love, brotherhood, and cooperation between generations of men and women that would otherwise be quite separate and apart from each other.

Through such relationships, for example, say, the cavemen and cavewomen and the people of the 22nd century rub elbows, where in strict terms of time the species would seem to be quite disconnected from its “earlier” or “later” counterparts.

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Through such behavior the overall value fulfillment purposes and intents of the species are kept in focus, and those necessary requirements then planted in whatever space or time is required. Again, free will still operates in all such ventures.

Now while it seems that our world contains more and more information all the time, our particular brand of science is a relatively narrow one, in that it accepts as valid only certain specific areas of speculation. The areas outside of its boundaries become taboo, so that the realm of the unknown is no longer the material universe or the mysteries of space, but the interior universe and the mysteries of the mind as these are experienced or suspected to exist outside of those official areas. To that degree, the unknown is more feared by science than it ever was by religion.

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Religion was hampered — and is — by its interpretation of good and evil, but it did not deny the existence of other versions of consciousness, or different kinds of psychological activity and life. Reincarnation suggests, or course, the extension of personal existence beyond one time period, independently of one bodily form, the translation or transmission of intelligence through non-physical frameworks, and implies psychological behavior, memory and desire as purposeful action without the substance of any physical mechanism — propositions that science at its present stage of development simply could not buy, and for which it could find no evidence, for its methods would automatically preclude the type of experience that such evidence would require.

People can become quite frightened, then, of any kind of experience of a personal nature that imply reincarnational life, for they are then faced with the taboos of science, or perhaps by the distorted explanations of some religions or cults. We therefore protect ourselves from many quite natural upthrusts that would on their own give us experience with our own reincarnational existences, and we are often denied psychological comfort in times of stress that we might otherwise receive.

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I do not necessarily mean that full-blown pictures of other existences would necessarily come into our mind, but that in one way or another we would receive a support or change of mood as those loved by us in other lives in one way or another sensed our need and responded.

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The entire nature of events, then, exists in a different way than we have supposed, only small portions slicing into the reality that we recognize — yet all underneath connected to a vast psychological activity. We might compare events to psychological consonants that underlay or underlie the more unusual features of physical psychological environment.

The Outside-of-Time Activity

Master events, involve “work” or action whose main thrust exists outside of time, yet whose effects are felt within time.

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Such effects may appear suddenly within time’s context, rather than slowly emerge, say, into that framework. It is of course, that kind of outside-of-time activity that in our terms explains the origin of our universe. There are dimensions of activity, then, that do not appear within time’s structure, and developments that happen quite naturally, following different laws of development than those we recognize. It is not just that highly accelerated versions of time can occur at other levels of actuality, but that there are dimensions in which those versions are no impediments to the natural “flow” of events into expression.

Our closest approximation will be, again, our experience with time in the dream state — or instances in which complicated problems are suddenly solved for us in dreams or in other states of consciousness, so that the answers appear full-blown before us.

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There are “durations,” then, that have nothing to do with time as we understand it: psychological motions that manipulate time but are apart from it. Any sudden emergence of a completed universe would then imply an unimaginable and a spectacular development of organization — that it did not just appear from nowhere, but as the “completed physical version” of an inner highly concentrated endeavor, the physical manifestation of an inspiration that then suddenly emerges into physical actuality.

That kind of activity, that kind of “work,” exists behind all of the structures and organizations and experiences with which we are familiar.

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The world of ideas everywhere permeates physical reality, but ideas, even they are unexpressed, possess their own organizations, correspondences, their own spheres of motion and development. Master events emerge from that reality of idea, now, from which all ideas originate, uniting these through the use of natural correspondences. Every physical manifestation that we know has its non-physical counterpart, in which it is always couched, from which it came, an to which it will return.

Our historical time is, say, but one species of time that dwells upon the earth. There are many others. Time itself emerges from idea, which is itself timeless, so in those terms there was no point where time began, though such a reference becomes necessary from our own viewpoint.

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It is probably almost impossible for man or woman to see that he or she forms the idea of historical context through his or her own associations and focuses. The heavy, specialized use of so-called rational thought has often caused him to narrow even his or her neurological recognition of other kinds of experience that might enlarge his or her view. In dreams there is greater leeway in that regard. Consciousness becomes more familiar with its own inner motion, and even with the kinds of work and actions it performs outside of its usual waking prejudices. The story of the Creation, as Biblical stated, is the symbolic representation of a master event — a legend that became its own event  of course, forming about it whole arts and cultures, religions and disciplines. The same applies to Christianity itself, for all of the seemingly historical events connected with the official Christ did not happen in physical reality. They happened at another level of actuality, and were inserted into our time framework — touching a character here, a definitely known historical event there, mixing and merging with the events of the time, until the two lines of activity were so entwined that we could not unravel one without unraveling the other.

History happened in certain definite forms because of a belief in events that did not , in our world of facts occur. The main, briliant thrust of those inner events, therefor, splashed out upon the human landscape, propelling peoples and civilizations.

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The Christ story in the beginning was not nearly as singular and neat as it might now seem, for the finally established official Christ figure was one settled upon from endless versions of a god-man, with which man’s and woman’s psyche has long been involved: He was the psychic composite, the official Christ, carrying within his psychological personage echoes of old and new gods alike — a figure barely begun, to be filled out in time, although originating outside of it.

Such master events cause physical events, but they do not emerge originally from them.

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Paul (Saul of Tarsus) had his vision. Now the vision (in which Paul not only saw the light of Christ, but heard his voice) happened in the world of fact. It occurred — but Paul did not see, or communicate with, a person of divine heritage, sent by his father to earth, who lived the life of the official Christ, and who was crucified. Paul had a vision in response to the needs, desires, and dictates of his own psyche as it was connected to the world of his time, following the patterns of stories about Christ that he has heard that had begun to release within him a great yearning that was, in that vision, then, expressed.

Christianity for many centuries served as an amazingly creative organizational framework, that expressed the vast complexity of the soul’s reality. It also in its way managed to even focus some of man’s and woman’s less handsome attributes toward ends that were less reprehensible than in the past. Master events of that particular nature bring about a completely new interpretation of historic events. Their intensity, power, and seemingly impelling nature exist precisely because their origins are not physical, but are drawn from the psyche’s deepest resources.

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If I have believed in the phenomenon of sin and sought — apparently too rigidly — to avoid it, my intentions and interests always were not the avoidance of sin so much as the pursuit of eternal truths; the alliance with universal mind. Those goals ignite our creative powers and have (and still do) propelled us to explore all categories of existence possible, seeking to express those divine mysteries that lie within and behind each existence — yours and mine as well.

Our explorations involved no second-handed evidence handed down by others, but the direct personal encounters of our consciousness and being with the vast elements of the unknown — a meeting of the self (human and vulnerable) with the psychological realms of gods and eternities; giant realms of mind that our nature felt attracted to, and was uniquely equipped to perceive.

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I believe in the soul’s survival first of all, and inspired the ‘creative self’ to step out as freely as possible even while in my heart I also believed in the existence of sin and devil. I felt upon my heart the heavy unkind mark of Cain, sensing that humanity carries (unfairly) the almost indelible strain — the tragic flaw — of being tinged by sin and ancient inquities. Thusly I reasoned: If I am flawed I must automatically distort even those experiences of the soul that seem clearest.I must unwittingly fall into error when I trust myself the most, since I share that sinful propensity. Yet despite those feelings I do (we do) unswervingly set forward.

The Knower Self

These knower selves represent the greater source-selves out of which our present persons spring. We possess far more knowledge about our own lives, and the lives of others, than we were intellectually aware of. We act on that knowledge, for one thing, when we are born physically, when we grow. The squirrel acts on that kind of knowledge when it buries nuts and the squirrel’s greater knowledge includes the knowledge of its species as well.

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Knower represents the part that possesses such knowledge. In practical terms, it is very important to understand that such knowledge and protection do exist, that all of our problems need not be solved through conscious reasoning alone — and, indeed, few problems can be solved exclusively in that fashion.

Our work is protected, not only because it is one of our projects, but also because in a fashion it becomes its own kind of entity — a well-intended one that exists in a rather concentrated form, distilled from our own best aspirations. Hence it is also filled with energy, and also becomes a collector of it.

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I do not want to become involved in a confusion of terms. The mind’s powers are far greater than those generally assigned to rational thought alone. Rational reasoning, overdone, can for example actually limit practical use of the intellect’s faculties, and therefore serve to dim some of the mind’s scope. In a fashion, again, Knower represents the true capacity of the mind’s functioning, the kind of instant comprehension that is behind both the intuitions and the intellect’s activities. We are dealing, then, with the spacious intellect, the knower.

That knower in instantly aware of all our needs, and is the portion of the universe that is personally disposed in our direction, because it’s energies form our own person. That protection always couches our existence. We can be unaware of that state. We can deny it or refuse it, but we are within it regardless. It forms the very fabric of our individual beings. Value fulfillment means that each individual, each entity, of whatever nature, spontaneously, automatically seeks those conditions that are suited to its own fulfillment, and to the fulfillment of others.

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In the most basic of terms, no one’s fulfillment can be achieved at the expense of another’s. Fulfillment does not happen that way. Our very lives seeks the best directions for fulfillment. Our work seeks its own best direction for fulfillment.

When we realize this, then we can accept seeming setbacks, or seeming contradictions, with a calm detached air, realizing that such factors appear as they do only in the light of our present intellectual knowledge — a knowledge that must be limited to current events — and that in the larger picture known to us at other levels, such seeming contradictions, or seemingly unfortunate situations, or whatever, will be seen, at that intellectual level, so if we base all our judgements — all or our judgements — at that level alone, then we can be quite short-sighted.

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We are dealing with the psychology of experience, however, so we ourselves alter the situation according to our own reactions. If we feel threatened by certain situations, and lacking protection, then we will take certain steps that might not be taken otherwise, so our actions are vastly different according to whether or not we realize that we are indeed being protected.

If we build up feelings of threat, then at our level we also react to those. The protection exists, but in such cases we do not allow ourselves to take full advantage of it.

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The ideas for inventions, tools or products exist mentally, to be brought into activation whenever they are required, say, by circumstances, or by the environment.

Various tribes in different parts of the earth would suddenly begin using new tools, say, not because there might be any physical communication among them, or cultural exchanges, but because separate conditions in their own environments triggered mental processes that activated the particular images of the tools required for a given job at hand. The information, which was non-physical, was then transformed into practical knowledge either from inner visual imagery by itself, or through the state of dreaming.

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Dreaming have always served as such a connective. We know more about our life than we think we do — and far more about our life and society than we are intellectually aware of. Early man and woman was in that same position, and his or her inventions — his/her tools, his/her artistry, and so forth — came into being from the inner, ever-present realm of the mind, triggered by his/her unconscious but quite real estimation of his or her position within the universe at large, and in regard to his or her own environment.

In a fashion, cultures do not evolve in the kind of straightforward manner that is usually supposed. Of course, cultures change, but man instantly began to fashion culture, as for example beavers instantly began to form dams. They did not learn to form dams through trial and error. They did not learn for untold centuries build faulty dams, for example. They were born, or created, dam makers.

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Man and woman automatically began to form culture. He did not start with the rudiments of culture, as is thought. He and she did not learn through trial and error to think clear thoughts. He and she thought quite clearly from the beginning. He and she did learn through trial and error various ways of best translating those thoughts into physical action. The first cultures were as rich as our own. In our terms, reading and writing are great advantages, but it is also true that in the past the mind was also used to record information, and transmit it with an artistry that we do not use.

Memory was so perfected that men and women at one time were indeed living histories, and carried within their minds their genealogies and backgrounds and the knowledge of their peoples, which were then passed on to their children. It is true that reading and writing have certain advantages over such procedures, but it is also true that knowledge possessed in that old fashion became a part of man and woman, and a society, in a much more personal, meaningful manner. It was, of course, a different kind of knowing. At its best it did not lead to rote renditions of remembered material, but to dramatic renderings of it through music, poetry, dancing. In other words, its rendition was accompanied by creative physical expression. It is true that, practically speaking, a man’s or woman’s mind, could not hold all of the information available now in our world — but much of that information does not deal with basic knowledge about the universe or man’s or woman’s place within it. It is a kind of secondary information — interesting, but not life-giving.

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Man and woman did not have to learn by trial and error what plants were beneficial to eat, and what herbs were good for healing. The knower in him and her knew that, and he and she acted on the information spontaneously. The knower is of course always present, but the part of our culture that is built upon the notion that no such inner knowledge exists, and those foolish ideas of rational thought as the only provider of answers, therefore often limit our own use of inner abilities.

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We end up with, if all goes well, a kind of “new” illuminated consciousness, an intellect who realizes that the source of its own light is not itself, but comes from the spontaneous power that provides the fuel for its thoughts.

Communications appear between telepathy, automatic writing, speaking, and the hearing of voices

The supposedly telepathic messages can be attributed to contemporaries — enemies, gods, devils, or what have you. Space People are a recent addition. In most cases, what we have here are expressions of strong portions of the self that are more or less purposefully kept in isolation. They may appear or disappear, psychologically speaking. They present a kind of chain of command — one that is not usually permanent for any long period, however.

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Particularly when the voices or communications give orders to be obeyed, they represent powerful, otherwise repressed, images and desires, strong enough to form about themselves their own personifications. Some may seem relatively genuine in terms of presenting a fairly well-rounded representation of a normal personality. That is a fairly rare occurrence however. Usually we are presented with, say, semi-personalities, or even with lesser versions — fragmentary expressions of impulses and desires that are dramatically presented only in snatches heard by the person as a voice, or perceived as a presence.

In many situations, the main personifications are instead of a ritual nature, taking advantage of psychological patterns already present in the culture’s art of religion or science. We end up with Christs. spacemen and spacewomen, various saints or spirits, or other personality fabrications whose characteristics and abilities are already known.

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We have schizophrenic models, in other words, and the particular model chosen in any case,at any given time — for the model change — gives indications quite clearly of the person’s basic problems and dilemmas. Such cultural models are present in society to begin with, because in one way or another they express in an exaggerated form certain portions of man’s and woman’s psychological reality that he or she does not as yet understand. This applies to the “good” schizophrenic models and to the “bad” ones — that is, to the gods as well as to the demons.

Such “communications” with the gods or demons, St. Pauls or Hitlers, represent in such instances dramatized, exaggerated personifications of the portion of the personality that is at the head of the chain of command at the moment.

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In the first place, reality is primarily a mental phenomenon, in which the perceptions of the senses are organized and put together in ways that perfectly “mimic” in physical terms a primary non-physical experience. This is tricky to express, because the application of a psychological awareness through the auspices of the flesh automatically makes certain transformations of data necessary.

Devils and demons have no objective existence. They have always represented, again, portions of mankind’s and womankind’s own psychological reality that to some extent he and she had not assimilated — but in a schizophrenic kind of expression, projected instead outward from himself or herself. Therefore, it does not seem he or she must be held accountable for acts that he or she considers debasing, or cruel. He or she isolates himself or herself from that responsibility by imagining the existence of other forces — the devils or demons of the nether world.

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On an individual basis, the schizophrenic carries through those cultural patterns. The contrasts between, say, the superior self or the idealized self, and the debased self, may vary. They may be brilliant apparent or somewhat blurred. In many such instances there will also be at least a short spurt of intense but scrambled, perhaps garbled, creative activity, in which the individual tries to recognize these various elements, as mankind and womankind has attempted many times in the creative, sometimes garbled creation of his or her own religions.

Here we can have  anything from banal rubbish to the most excellent creative product, but in the schizophrenic framework it will be of brief duration, experience outside of the framework of usual day-to-day living, concentrated.

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The Christ image is often used because it so perfectly represents the combination of the grandiose self, as per the all-knowing son of God, and the martyred victim who is crucified precisely because of his lofty position.

The Christ figure represents the exaggerated, idealized version of the inner self that the individual feels incapable of living up to. He or she is being crucified by his or her own abilities. He may — or of course she may — on other occasions receive messages from the devil, or demons, which on their part represent the person’s feelings about the physical self the seems to be so evil and contradictory in contrast to the idealistic image. Again, there is great variety of behavior here.

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Such people, however, in their fashion refuse to accept standardized versions of reality. Even though they are so uncertain of themselves that their psychological patterns do follow those of culture, religion, science, or whatever, they try to use those patterns in their own personalities together long after most people have settled upon one official version or another — so their behavior gives glimpses of the ever-changing give-and-take among the various elements of human personality.

Most of the declared instances of telepathy or clairvoyance that happen in schizophrenic situations are instead the individual’s attempts to prove to himself or herself that the idealized qualities of omnipotence or power are indeed within grasp — this, of course, to compensate for the basic feeling of powerlessness in more ordinary endeavors. In some situations, however, there are definite, quite valid instance of telepathy or clairvoyance, vivid out-of-body experiences, and other excursions beyond the officially accepted realm of reality.

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These are often complicated, however, since the individual’s belief patterns are of such an exaggerated blend to begin with, so that such episodes are usually accompanied by phantom figures from religion or mythology. The individuals may feel forced to have such experiences, simply because, again, they do not want to face responsibility for action, for the reasons given earlier.

In our terms of time, man and woman have always projected unassimilated psychological elements of his own personality outward, but in much earlier times he or she did this using a multitudinous variety of images, personifications, gods, goddesses, demons and devils, good spirits and bad. Before the Roman gods were fully formalized, there was a spectacular range of good and bad detities, with all gradations among them, that more or less “democratically” represented the unknown but sensed, splendid and tumultuous characteristics of the human soul, and have stood for those sensed but unknown glimpses of his own that man was in one way or another determined to explore.

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It was understood that all of these “forces” had their parts to play in human events. Some stood for forces of nature that could very well be at times advantageous, and at times disadvantageous — as, for example, the god of storms might be very welcome to one time, in periods of drought, while his or her powers might be quite dreaded if he or she overly satisfied his or her people. There was no chasm of polarity between the “good gods and the bad ones.”

Jehovah and the Christian version of God brought about a direct conflict between the so-called forces of good and the so-called forces of evil by largely cutting out all of the intermediary gods, and therefore destroying the subtle psychological give-and-take that occurred between them — among them — and polarizing man’s and woman’s own view of his or her inner psychological reality.

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There were no schizophrenics in the time of the pagans, for the belief systems did not support that kind of interpretation. This does not mean that certain behavior did not occur that we would now call schizophrenic. It means that generally speaking such behavior fit within the psychological picture of reality. It did so because many of the behavior patterns associated, now, with schizophrenia, are “distorted and debased” remnants of behavior patterns that are part and parcel of man’s and woman’s heritage, and that harken back to activities and abilities that at one time had precise social meaning, and served definite purposes.

These include man’s and woman’s ability to identify with the forces of nature, to project portions of his own psychological reality outward from himself and herself, and then to perceive those portions in a revitalized transformation — a transformation that then indeed can alter physical reality.

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The next natural step would be to re-assimilate those portions of the self, to acknowledge their ancient origins and abilities, to return them so that they form a new coating, as it were, or a new version of selfhood. It is as if man and woman could not understand his or her own potentials unless he or she projected them outward into a godhead, where he or she could see them in a kind of isolated pure form, recognize them for what they are, and then accept them — the potentials — as a part of his or her own psychological reality. As a species, however, we have not taken the last step. Our ideas of the devil represents the same kind of process, except that it stands for our idea of evil or darkness, or abilities that we are afraid of. They also stand for elements of our own potential. I am not speaking of evil possibilities, but that man and woman must realize that he and she are responsible for his and he acts, whether they are called good or evil.

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We make our own reality, Man’s and Woman’s “evil” exists because of his or her misunderstanding of his or her own ideals, because of the gap that seems to exist between the ideal and its actualization. Evil actions, in other words, are the result of ignorance and misunderstanding. Evil is not a force in itself.

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Trust the body when it is undergoing  many changes, for the changes are all for the better.

 

The Natural Person is the Magical Person

The natural person is indeed the magical person. When we are intensely involved in a project, just finished, we let much of our inner experience slide, relatively speaking. Then, however, we have been stuck by the magical ease with which we seemed, certainly, to perceive and act upon information that we did not even realize we possessed.

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The main point is the importance of accepting a different kind of overall orientation — one that is indeed a basic part of human nature. This involves an entirely different relationship of the self we know with time.

Important misunderstandings involving time have been in a large measure responsible for many difficulties. All of this involves relating to reality in a more natural, and therefore magical, fashion. There is certainly a kind of natural physical time in our experience, and in the experience of any creature. It involves the rhythm of the seasons — the days and nights and tides and so forth. In the light of that kind of physical time, there is no basic cultural time, which we have transposed upon nature’s rhythms.

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Such cultural time works well overall for the civilization that concentrates upon partialities, bits and pieces, assembly lines, promptness of appointments, and so forth.

I culturally have felt that each moment must be devoted to work. Natural time is far different than we suppose. Far richer, and it turns inward and outward and backward and forward upon itself.

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Being our own natural and magical self when we dream, we utilize information that is outside of the time context experienced by the so-called rational mind. The creative abilities operate in the same fashion, appearing within consecutive time, but with the main work outside of it entirely. When we are working on our projects, our cultural time is taken up in a way we found acceptable. When the projects were done, there is still the cultural belief that time should be so used, that creativity must be directed and disciplined to fall into the proper assembly-line time slots.

There is much material here that I will give you, because it is important that we understand the different ways of relating to reality, and how those ways create the experienced events.

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We have not really, any of us, been ready to drastically alter our orientations, but we are approaching that threshold. The ‘magical approach’ means that we actually change our methods of dealing with problems, achieving goals, and satisfying means. we change over to the methods of the natural person. They are indeed, then, a part of our private experience. They are not esoteric methods, but we must be convinced that they  are the natural methods by which man and woman are meant to handle his or her problems and approach his or her challenges.

I use the word ‘methods’ because we understand it, but actually we are speaking about an approach to life, a magical or natural approach that is man’s and woman’s version of the animal’s natural instinctive behavior in the universe. That approach does indeed fly in direct contradiction to the learned methods we have been taught.

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It certainly seems that the best way to get specific answers is to ask specific questions, and the rational mind thinks first of all of something like a list of questions. In that regard, my response before such a blog is natural, and to an extent magical, because I know that no matter what I have been taught, I must to some degree forget the questions and the mood that accompanies them with one level of consciousness, in order to create the proper kind of atmosphere at another level of consciousness — one that allows the answers to come even though they may be presented in a different way than that expected by the rational mind.

What we will be discussing for several blogs, with your joint enthusiasm– will be the magical approach to reality, and to our private lives specifically, in order to create that kind of atmosphere in which the answers become experienced.

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Life as we know it is excitement; highly organized — excitement at all levels, microscopic, macroscopic, psychic. It is the result of the relationship between balance and imbalance, between organization and ‘chaos.’ It is excitement ever in a state of flux, forming psychic and material knots. It is explosive yet filled with order; it becomes so filled with itself that it explodes in the same way that a flower bursts; the same principle is acting in a hurricane or a food or a murder of the creation of a poem, or the formation of a dream; in the birth and death of individuals and nations. We instinctively know that disasters mimic the birth and death of cells within our bodies — we instinctively know that all life survives death, that death is the bursting of life into new forms, hence our fascination with accidents and fires. The psyche itself leapfrogs our beliefs at usual conscious levels, and sees us as a part of all life themselves to the brim, exploding, escaping the framework only to form another. The emotions themselves can sense this when we let them, and grasping that sense of excitement can show us a glimpse of the even greater freedom of our own psychic existence, which flows into us as individuals and then bursts apart that short-lived form into another, as the excitement of individuation leaps from life to life.

My own ideas must be colored to some extent by my place in time also, and middle age seems to be an excellent spot for such a study because theoretically time stretches as far ahead as it does behind. That is, there is as much anticipated time as there is remembered time.

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In childhood we have little past time to remember. We seem to come from darkness, taking our parents’ memories on faith for proof that there was time before our birth. As we grow toward old age, we have past time to play with — we know where we came from in usual terms — and the darkness that once seemed to stretch behind our source or origin seems to be our destination. Certainly an examination of the mind and reality from the standpoint of old age will be invaluable.

Today now I feel that acceleration that tells me that my intent is traveling out into the unknown, or out into the universe to bring in answers to my questions, even questions I’m not consciously aware of. And from experience I know that enough energy is generated to do this though the results will come to me in time. I know I get them from outside of time in some unknown way.

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My state of mind is in (telepathic) correspondence with my wife’s own state of mind, even as we are in some kind of correspondence with our old (childhood) environment, so in these cases we have a free flow of information at other levels.

Now when we understand that intellectually, then the intellect can take it for granted that its own information is not all the information we possess. It can realize that its own knowledge represents the tip of the iceberg. As we apply that realization to our life, we g=begin to realize furthermore that in practical terms we are indeed supported by a greater body of knowledge than we realize, and by the magical, spontaneous fountain of action that forms our existence. The intellect can then realize that it does not have to go it all alone: Everything does not have to be reasoned out, even to be understood.

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I believe a great memory must be involved here, one that on deeper levels is coupled with s shortening of time as we think of it. Certain portions of the of the psyche must very shrewdly and carefully construct dreams in advance, so when the dreams are played back they render just the right messages to the other part or parts of the psyche that need them. I’m not being contradictory here when I write that dreams are also spontaneous productions.

The theory of probable realities — for like probable personalities, the unspoken channels available are certainly real whether or not they are actualized in our physical reality.

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I am going to refresh myself by diving into some new concepts, for there are new concepts for me also, or course, and I dive into them from many positions all the time as well. Think of the questions one could ask relative to just this one statement! Such provocative assertions leave behind them unsatisfied voids of curiosity. Actually, most of information does, regardless of subject matter.

Schizophrenia Label

First of all, the term “schizophrenia” is of basically little value. Many people tabbed with that label should not be. There are so-called classic cases of schizophrenia — and borderline ones, so-called — but in any case the label is highly misleading and negatively suggestive.

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What we are dealing with in many instances are exhibitions of various, sometimes quite diverse personality patterns of behavior — patterns that are, however, not as assimilated, or as smoothly operative as they are in the person we call normal. The patterns are seen in an exaggerated fashion, so that in some such cases at least we can gain glimpses of mental, emotional, and psychic processes that usually remain psychologically invisible beneath the more polished or “finished” social personality of the usual individual.

The person labeled schizophrenic, momentarily or for varying periods of time, lacks a certain kind of psychological veneer. This is not so much a basic lack of psychological finish as it it the adoption of a certain kind of psychological camouflage

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Such people — in fashion, now — play a game of quite serious hide-and-seek with themselves and with the world. They believe in the dictum: “Divide and conquer.” It is as if, for reasons I hope to discuss, they refuse to put themselves together properly, refuse to form one fairly united self. The idea behind this is: “If you cannot find me, then I cannot be held accountable for my actions — actions which are bound in one way or another to betray me.”

The self becomes operationally scattered or divided, so that if one portion of it attacked, the other portions can rise up in defense. Such persons use the various elements of the personality as spies or soldiers, scattering their forces, and forced under those conditions to set up elaborate communication systems to keep those portions of the self in contact with each other. In times of stress, they set up an even greater isolation of one part of the self from another, which puts stress upon the system of communication, of course, so that it must be used constantly.

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The communications themselves are often a kind of psychological or symbolic code, such as might indeed be used in military intelligence. If the messages were to be clearly deciphered and understood, then of course the game would be over, for the one to understand the message would be the united self who had felt the need of such camouflaged self-troops to begin with.

Such a person does feel under siege. often such people are highly creative, with good reserves of energy, but caught between highly contrasting beliefs, either of good and evil, or power and weakness. They are usually extremely idealistic, but for various reasons they do not feel that the abilities of the idealized self can be actualized.

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I am making generalizations here, but each individual case should be looked at in its own light. Such people as a rule, however, have an exaggerated version of the self, so idealized that its very existence intimidates, terrified of betraying this sensed inner psychological superior. Usually, such an idealized inner self comes from the acceptance of highly distorted beliefs — again, concerning good and evil. We end up with what can amount to two main inner antagonists: a superior self and a debased self. The qualities considered good are attracted to the superior self as if it were a magnet. The qualities that seem bad are in the same fashion attracted to the debased self. Both of them, relatively isolated psychological polarities, hold about equal sway. All other psychological evidences that are ambiguous, or not clearly understood by either side, group together under their own psychological banners. This is a kind of circular rather than linear arrangement, however, psychologically speaking.

Such people are afraid of their own energy. It becomes assigned on the one hand as a possession of the superior self — in which case it must be used for great adventures, heroic deeds. On the other hand, the person feels unable to use energy in a normal fashion, since in the ordinary world no venture could live up to the superior self’s exaggerated ideals. The person then becomes frightened of pitting himself or herself against the world, or committing himself to ordinary actions, since he feels that in the light of such comparisons he can only debase himself or herself.

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He or she requires undue amounts of praise and attention from others, since he or she obviously will get little from himself or herself. In a fashion, to an extent he or she will refuse to be accountable for his or her actions– therefore taking them out of the frame of judgement within which other people must operate. He or she then can avoid putting his or her “talents and superior abilities” to the test, where he or she feels he or she would certainly fail. He or she half realizes that the superior self and the debased self are both or psychological manufacture. His or her abilities are not really that grand. His or her failures are not nearly that disastrous. The belief in these highly contrasting elements of personality keep him or her in a state of turmoil, however, so that he or she feels powerless to act in any concerted fashion.

The term “schizophrenia,” however, covers multitudinous experiences — some such people are quite satisfied with their condition, find their own niches, are able to support themselves, or have means of support. Others live in an atmosphere of constant fear of their own condition, while at the same time they are excited, as soldiers might be in combat. Some can be quite functional in society, and the condition in any case is highly variable, covering people who are simply social misfits to those who are in deep psychological trouble.

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With most people, there is a kind of psychological paved road upon which impulses travel before they meet an intersection with the conscious mind, which then determines whether or not the impulse will be followed or acted upon. In the kinds of cases you are discussing, however, instead of a paved road you have a dangerous, rocky field that might be filled with mines ready to explode at any time.

Remember, we are dealing with a scattered force, various elements of the personality sent out to do different tasks — and in a fashion they are caught between the superior self and the debased self. There is, then, no clear line for action to follow. It must also be camouflaged. In stead of clear impulses toward action that intersect directly with consciousness, we have bursts of impulses that emerge as orders to act, coming from another source, or from other sources. These may appear as voices telling an individual to do this or that, as “automatic” commends through writing, or as perceptions that would be called hallucinatory. In this way the individual need not take responsibility for such actions. They do not seem to be coming from himself or herself. The terrible possibility of failure is there to that extent, in that situation, momentarily relieved.

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There is always an overall order to the personality, even though it is in the background, so that in any given case all of the separate “selves,” or other sources with whom the individual feels in contact, would together point toward the totality, or unity, that lies beneath. The outstanding mental phenomena, therefore, show in isolated fashions those elements of the personality that are not to be assimilated in the usual smooth fashion.

There are countless instances where “schizophrenic episodes” occur in otherwise normal personalities, where for learning purposes and periods of growth the personality sorts its parts out, and helps them enlarge their frameworks.

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The personality can indeed put itself together in multitudinous fashions. There is great leeway in the use of inner and outer perceptions, and the manners in which these are mixed and matched to form an acceptable picture of reality at any given time.

Physical perception gives us a necessary kind of feedback, but it is also based upon learning processes, so that from a young age we learn to put the pieces of the world together in acceptable fashions. In a way, under certain conditions, some schizophrenic situations can give us righter glimpses of inner psychological mobility, a mobility that was focused and directed as we grew through childhood. Schizophrenia represents a kind of learning disability in that particular respect.

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I will have more to say in later blogs about such communications, an the ways in which they can point out the greater psychological mobility that is a more or less natural elements in children. when you are child, we are not held accountable for our actions in the same way that adults are, and schizophrenia often begins around puberty, or young adulthood, when people feel that their youthful promise is expected to bear fruit. If they have been considerably gifted, for example, they are now supposed to show the results of schooling through adult accomplishments. If they are nearly convinced, however, that the self is also dangerous or evil, then they become afraid of using their abilities, and indeed become more frightened of the self — which, again, they then try to conquer by dividing. They feel cut off from value fulfillment. In a fashion they begin to act opaquely in the world, showing a divided face.

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I will continue the subject in later blogs, tying it more securely to value fulfillment, and stressing the importance of positive action in the physical world, so that ideals can be expressed rather than feared, and so that the doors between impulses and their activations can be left open with some confidence.

 

Master Events

Master events are those whose main activity takes place in inner dimensions. Such events are too multidimensional to appear clearly in our reality, so that we see or experience only parts of them. They are source events. Their main thrust is in what we can call the vaster dimension of dreams, the unknown territory of inner reality. The terms we use make no difference. The original action, however, of such events is unmanifest — not physical. Those events then “subsequently” show themselves in time and space, with extraordinary results.

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They shed their light upon the “facts” of historical time, and influence those events. Master events may end up translated through those events. Master events may end up translated through mythology, or religion or art, or the effects may actually serve to give a framework to an entire civilization. As indeed occurred in the case of Christianity, as I will explain later.

Now the origin of the universe that we know, as i have described it, was of course a master events. The initial action did not occur in space or time, but formed space and time.

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In our terms other universes, with all of their own space and time structures, were created simultaneously, and exist simultaneously. The effect of looking outward into space, and therefore backward into time, is a kind of built-in convention that appears within our own space-time picture. We must remember, then, when we think in terms of origins, that the very word, “origin,” is dependent upon time-conventions, and a belief in beginnings and endings. Beginnings and endings are themselves effects that seem to be facts to our perceptions. In a fashion they simply represent beginnings and endings, the boundaries, the reaches and the limitations of our own span of attention.

I said that in our terms all universes were created simultaneously — at the same time. The very sentence structure has time built in, so we are bound to think that I am speaking of an almost indescribable past. Also, I use time terms, since we are so used ourselves to the kind of categorizing, so here we will certainly run into our first seeming contradiction — when I say that in the higher order of events all universes, including our own, have their original creations occurring now, with all of their pasts and futures built in, and with all of their scales of time winding ever outward, and all of their appearances of space, galaxies and nebulae, and all of their seeming  changes, being instantly and originally created in what we think of as this moment.

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Our universe cannot be its own source. Its inner mysteries — which are indeed the mysteries of consciousness, not matter– cannot be explained, and must remain incomprehensible, if we try to study then from the viewpoint of our objective experience alone. We must look to the source of the experience. We must look not to space but to the source of space, not to time but the source of time — and must look to the kind of consciousness that experiences space and time. We must look, therefore, to events that show themselves through historical action, but whose origins are elsewhere. None of this is really beyond our capabilities, as long as we try to enlarge our framework.

The entire idea of evolution, of course, requires strict adherence to the concept of continuing time, and the changes that time brings, and such concepts can at best provide the most surface kind of explanation for the existence of our species or any other.

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I hope, again, to stretch the reaches of both imagination and intellect in my blogs, to give a feeling for events larger than our usual true-and-false, fact-or-fancy categories. Our existence as a species is characteristized far more by our unique use of our imaginations than it is by any physical attributes. Our connections with that unmanifest universe have always helped direct our imaginations, made us aware of the rich veins of probabilities possible in physical existence, so that we could then use our intellects to decide which of the alternate routes we wanted as a species to follow.

In that regard, it is true that in the other species innate knowledge is more clearly, brilliantly, and directly translated into action. I am not speaking of some dumb instinct, but instead of an intuitive knowing, a high intelligence different from our own, but amazingly complex, with which other species are equipped.

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Man and woman, deals with probabilities and with creativity in a unique fashion — a fashion that is made possible because of the far more dependable behavior of the other species.

In a fashion man and woman also are equipped with the ability to initiate actions on a non-physical level that then become physical and continue to wind in and out of both realities, entwining dream events with historic ones, in such a fashion that the original non-physical origins are often forgotten. man and woman overlays the true reality quite spontaneously. He or she often reacts to dream events as if they were physical and to physical events as if they were dreams. This applies individually and collectively, but man and woman are often unaware of that interplay.

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In the terms of evolution as we like to think of it, ideas are more important than genes, for we are again dealing with more than the surfaces of events. We are dealing with more than some physical mechanics of being. For one thing, the genes themselves are conscious, though in different terms than ours. Our cultures — our civilizations — obviously affect the wellbeing of our species, and those cultures are formed by our ideas, and forged through the use of our imagination and our intellect.

Certain bloodlines, in our terms, were extinguished because of our beliefs in Christianity, as people were killed in our holy wars. Our beliefs have directed who should go to war and who should not, who should live and who should die, who should be educated and who should not — all matters directly touching upon the survival of certain families throughout history, and therefore affecting the species as a whole.

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I am not here specifically blaming Christianity, for far before its emergence, our ideas and beliefs about good and evil were far more important in all matter regarding the species that any simple questions of genetic variances, natural selection, or environmental influence. In man’s and woman’s case, at least, the selection of who should live or die was often anything but natural. If we are to understand the characteristics of the species, then we cannot avoid the study of man’s and woman’s consciousness.

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Master events are actually other wrinkles in probabilities. They explain why Christianity has had such far-reaching effects, for almost 2,000 years, when its original experiences were so small in time and space — why we attach so much significance to those desert countries over there even now.

 

The Origins of Our Dimension

We think of our universe as having certain dimensions, and we want an explanation based more or less upon the proposition that those dimension themselves made possible the origin — which must, however, have emerged from other larger dimensions of actuality than those contained in our universe itself. Ther terms of reality within our universe cannot hold or contain that vaster context in which such master events happen. Therefore, I must follow to some extent the traditional references that we use to define events to begin with.

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While I am doing that I am trying to introduce intuitively at least, to a larger framework, in which events straddle the reality that we know. Nevertheless, we will begin with issues in which it is very possible that contradictions may seem to occur, since our own definitions of an event are so simple that they ignore larger ramifications in an overall greater unity of structure and action. Our imaginations will be of high value here, for they can often perceive unities that are not evident to the intellect — which we have trained to deal specifically with the evidence of the here and now.

There are phases of relatedness, rhythms and harmonies of consciousness from whose infinite swells the molecular “music” of our universe is sounded. Our place in those rhythms is highly vital. We exist in a kind of original interval — though, if you can, think of the word “interval” without the connotations of continuing time. It is as if an infinite number of orchestras were playing simultaneously, and each note sounded was also played in all of its probable positions with each other note possible, and in combination with all of the probable versions of the entire piece being played.

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Between the notes sounded there would be intervals, and those unsounded interval would also be part of a nature unstated rhythm upon which the development of the entire sounded production was dependent. The unsounded intervals would also be events, of course, cues for action, triggers for response.

Our stated universe emerged out of that kind of interval, emerging from a master event whose true nature remains uncaptured by our definitions — so there will be places in our blogs where I may say that an event known to us is true and untrue at the same time, or that it is both myth and fact. And in so doing I hope to lead toward some psychic comprehension of a kind of event far too large for our usual categories of true and false. Perhaps, then, we will let our imaginations play upon the usual events of our world, and glimpse at least in part that greater brilliance that illuminates them, so that it leads us intuitively to a feeling for the source of events and the source of our world. The units of consciousness that I have blogged about. They are also in other terms entities, fragments of All That Is, if you prefer — divine fragments of power and majesty, containing all of the powers of consciousness as we think of it, concentrations without substance in our terms.

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There are many other universes besides our own, each following its own intervals, its own harmony. Our ideas of historic time impede my explanations. In those terms,our world’s reality stretches back far further than we imagine, and in those terms — we need the qualifications — our ancestors have visited other stars, as our planet has been visited by others. Some such encounters intersected in space and time, but some did not. There are endless versions of life. There are, then, other species like our own, and in the vast spectrums of existence that our reality cannot contain, there have been galactic civilizations that came together when the conditions were right.

Time’s framework does not exist as we think it does. Intervals of existence are obviously not the same. In ways impossible to explain, there are what I can only call inner passageways throughout the universe. We know how one association can suddenly in our minds connect us with a past event so clearly that it almost seems to occur in the present — and indeed, a strong-enough memory is like a ghost event. So there are processes that work like associations, that can provide passageways through the universe’s otherwise time-structured ways. These passageways are simply a part of the greater nature of events that we do not perceive.

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At times our species has traveled those passageways, and many of our myths represent ghost memories of those events. There is a rhythm, again, to all existence, and so in our terms our species returned to its home planet, to renew its roots, refresh its natural stock to nature, to find solace again amid the sweet ancient heritage of dusk and dawn.

The planet has seen many changes. It has appeared and disappeared many times. It flickers off and on — but because of the intervals of our attention, each “on” period seems to last for millions of years, of course, while at other levels the earth is like a firefly, flickering off and on.

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I do not mean by such a description to minimize the importance of physical life, for All That Is endows each portion of its own transformed reality with a unique existences that is duplicated nowhere else, and each spark of consciousness is endowed with a divine heritage that is never extinguished — a spark that is apparent in all other corners of the universe.

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In various branches of mathematics, from the works of Euclid (the Greek mathematician who flourished around 300 b.c.) to modern information theory, I have found many relationships with these ideas.

My tentative inquiries led me to the axioms of Euclidean geometry, sa, are innately valid in describing the mind’s inner reaches, or whether, in ordinary terms, those propositions represent conscious acquired interpretations of our visual experience.