Category Archives: ALIEN

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 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.