Category Archives: Emotions

Each of us possesses a unique, original stance in space and time, regardless of time’s relative existence.

That reality contributes to the experience of others. Only when we operate from our own stance can we help others to the best of our ability. To anticipate danger, or to imaginatively take on the troubles of others robs us of the very energy with which we could help them. I am not saying, therefore, to turn our eyes from the unfortunate conditions of the world. Practical help is needed in all areas of the human life. Yet it is far better, and more practical ultimately, to concentrate upon the beneficial elements of civilization — far better to organize our thoughts in areas of accomplishment than to make lists of man or woman’s deficiencies and lacks.

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Such a practice leads to feelings of helplessness and hopelessness, in which effective action seems impossible. Life possesses an exuberance. If this is cherished, nurtured, encouraged, then additional energy is generated that is not needed for the purposes of daily private life — a superabundance, that can be effectively directed in those areas of the world where help is most needed.

The strength, vitality, and effectiveness of thought is seldom considered. Though, we may say will not stop war — yet what do we think started such a war? Throughout history the downtrodden have often risen into power, using force, rebelling against their oppressors; and yet, learning little from that experience, they turn and become the new elite, the new power-holders. Their physical conditions may be completely changed, Now theirs, the offices of government, the wealth. Gone are the conditions that, it would seem, caused the uprising. Yet in retaliation they strike out, forming a new class of downtrodden who must in their turn rise and retaliate.

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Despite all appearances, conditions of an exterior nature do not cause wars, or poverty, or disease, or any of the unfortunate circumstances apparent in the world. Our beliefs form our reality. Our thoughts generate practical experience. When these change, conditions will change. To add our own energy, focus, and concentration of dire circumstances in other portions of the world does not help, but adds to, such situations.

To close our eyes to them in an ignorant fashion, to wash our hands of them, so to speak, is equally shortsighted. To pretend such situations do not exist, out of fear of them, will only bring the feared reality closer. It is far better to situate oneself firmly in our own reality, acknowledge it as our own, encourage our strength and creativity, and from that vantage point view those areas of the world or of our own society that need constructive help. Purposefully in our own life, in our daily dialogues with others, in our relationships through our groups or clubs, reinforce as well as we can the strength and abilities of others.

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That reinforcement will add to the personal power of all other individuals with whom those people come in contact. Find the beliefs responsible for the unfortunate conditions. Each individual should be able to assess his or her own reality realistically. There would be no need to arm a nation in advance against another nation’s anticipated — but imaginary — attack.

Personal grudges would not build up, so that men or women so fear further hurts that they attempt to hide from life or relationships, or shy away from contact with others. It is not virtuous to count our failings. Self-conscious righteousness can be a very narrow road. If each of us understood and perceived the graceful integrity of our own individuality, just as we try to perceive the beauty of all other natural creatures, then we would allow our own creativity greater reign. There is order in all elements of nature, and we are part of it.

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The greater sweep of the seasons represents the reaches of our soul. We will not attain spirituality by turning our eyes away from nature, or by trying to disentangle oneself from it. We will not “glimpse eternal life” by attempting to deny the life that we have now — for that life is our own unique path, and provides its own clues for us to follow.

All That Is vibrates with desire. The denial of desire will bring us only listlessness. Those who deny desire are the most smitten by it. Each of our lives are miniature and yet gigantic episodes, mortal and immortal at once, providing experiences that we form meaningfully, opening up dimensions of reality available to no one else, for no one can view existence from our standpoint. No one can be you but you. There are communications at other levels, but our experience of existence is completely original, to be treasured.

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No one from any psychological threshold, however vast, can write a book that defines the psyche, but only present hints and clues, words and symbols. The words and ideas stand for inner realities — that is, they are like piano keys striking other chords; chords that, hopefully, will be activated within the psyche of each person.

Each or us is couched now in the natural world, and world is couched in a reality from which nature emerges. The psyche’s roots are secure, nourishing it like a tree from the ground of being. The source of the psyche’s strength is within each individual, the invisible fabric of the person’s existence.

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Nature is luxurious and abundant in its expressions. The greater reality from which nature springs is evens more abundant, and within that multidimensional experience no individual is ignored, forgotten, dismissed, lost, or forsaken. A tree does not have to ask for nourishment for the ground or the sun, and so everything that we need is available to us in our practical experience. If we believe we are not worthy of nourishment, if we believe that life itself is dangerous, then our own beliefs make it impossible for us to fully utilize that available help. In large measure, since we are still alive, we are of course nourished. We cannot close out the vitality of our own being easily, and the vitality “squandered” on deeper bouts of depression is often greater than the energy used in creative pursuits. We are a portion of All That Is; therefore the universe leans in our direction. It gives. It rings with vitality. Then forsake beliefs that tell us otherwise. Seek within oneself — each of us — those feelings of exuberance that we have, even if they are only occasional, and encourage those events or thoughts that bring them about.

We cannot find our psyche by thinking of it as a separate thing, like a fine jewel in an eternal closet. We can only experience its strength and vitality by exploring the subjective reality that is our own, for it will lead us unerringly to that greater source of being that transcends both space and time.

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The overall stance of the species is largely maintained by the waking-sleeping patterns. In such a fashion, one large portion of the species focuses in physical reality while the other large portion holds a secure foothold in inner reality.

In inner reality we are working on the interior patterns that will form the next day’s realities, and providing probable previews of the future events. Waking and sleeping reality is therefore balanced in the world mind — not the world brain.

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However, the sleeping portion of the species represents the brain’s unconscious activities in the body — particularly when we think of the motion of all of the species’ action en masse in a given day. Those conscious motions have an unconscious basis. If we think of a mass world brain — one entity — then it must wake and sleep in patterns. If we think of mass daily action as performed by one gigantic being, then all of those conscious actions have unconscious counterparts, and a great intercommunication of an inner nervous system must take place.

Part of such brain would have to be awake all of the time, and part engaged in unconscious activity. This is what happens.

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Diverse cultures are thus able to communicate as the cultural knowledge of various parts of the world is given to the sleeping portion of the entire organism. When they sleep, the waking nations add the day’s events to the world memory, and work out future probabilities.

It is often not enough, that deep emotional fears simply be realized once or twice.

Deep emotional fears must be encountered more or less directly. Otherwise the old habits allow such fears to be buried again.

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Fear’s released, give the solution to a deep emotional equation. For example, the realization emotionally that life is not given by the parent, but through the parent — by LIFE itself, or All That Is, and “with no strings attached.”

In dreams we can put this together. We cannot logically, mathematically explain such emotional reality.

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On some occasions long-term illnesses, for instance, are resolved suddenly through a dream. However, in most cases dreams prevent such chronic illnesses, providing through small therapeutics a constant series of minor but important personal revelations.

That is, dreams are the best preventative medicine. Some psychological difficulties need clear conscious light and understanding. Others, however, operate even without conscious participation, and those are often solved, or remedied, at the same level without interfering with the conscious mind. As the body handles many physical manipulations without our own conscious knowledge of what is being done, or how, so the workings of our own psychological systems often automatically solve “their own problems” through dreams of which we are not aware.

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We could not handle anything like complete dream recall. We are not consciously capable of dealing with the psychological depths and riches that activity reveals. For one thing, our concepts of time, realistically or practically speaking, as utilized, would become more difficult to maintain in normal life. This does not mean that far greater dream recall than we have is not to our advantage, because it certainly is. I merely want to explain why so many dreams are not recalled.

While the large proportion remain relatively hidden, however, the average person often meets with dream fragments just below the normal threshold of consciousness — not recognizing them as what they are — experiencing instead the impulse to do this or that on a given day; to eat this or that, or to refrain from something else. An easy enough example is the case where an individual with no memory [of such a dream] decides to cancel a plane trip on a given day, and later discovers that the plane crashed. The impulse to cancel may or may not seem to have an acceptable, rational explanation; that is, for no seeming reason, the individual may simply, impulsively, feel a premonition. On the other hand the impulse might appear as a normal, logical change of plan.

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We are taking it for granted that a forgotten dream stated the probable catastrophe. This information was unconsciously processed, the probability considered and rejected: Psychologically or physically, the person was not ready to die. Others with the same knowledge found that death was the accepted probability. This does not mean that any of those people could bear consciously knowing their own decisions — or could board that plane with the conscious consequences in mind.

Nor is such an inner decision forced upon the conscious personality, for in all such instances, the conscious personality has at various times come close to accepting the idea of death at the particular time in life.

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This does not mean that those people are committing suicide in the same way that a person does who takes his or her life — but the in a unique psychological manipulation they no longer hold the same claim to life as they had before. They “throw their lives to the Fates,” so to speak, saying not as they did before: “I will live,” but: “I will live or die as the Fates decide.”

They may use other terms than Fate, of course, but the vital, personal, direct, affirmative intent to live is not there. They are headed for another reality, and ready for it.

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The conscious mind, however, can only hold so much. Life as we know it could not exist if everything was conscious in those terms. The sweet parcel of physical existence, exists as much by merit of what it does not include as it does by merit of our experience. In important ways our dreams make our life possible by ordering our psychological life automatically, as our physical body is ordered automatically for us. We can make great strides by understanding and recalling dreams, and by consciously participating in them to a far greater degree. But we cannot become completely aware of our dreams in their entirety, and maintain our normal physical stance.

As a civilization we fail to reap dreams’ greater benefit, and the conscious mind is able to handle much more dream recall that we allow. Such training would add immeasurably to the dimensions of our life. Dreams educate us even in spatial relationships, and are far more related to the organism’s stance in the environment than is realized. The child learns spatial relationships in dreams.

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The mother did not give life. The life comes from All That IS, from the spirit of life itself, and is freely given — to be taken away by no one, or threatened by no one or no force, until that life fulfills its own purposes and decides to travel on.

Life is expression. It comes to be out of the force of itself, and no force stands against it or threatens it. Death in our terms certainly seems an end, but it is instead a translation of life into another form.

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There are verbal difficulties having to do with the definition of life. It appears that there is living matter and non-living matter, leading to such questions as: “How does non-living matter become living?”

The species has a physical past, And a psychological past

No experiences are ever lost. The most private event is still written in the mass psyche of the species. In terms of past, present and future. We can only understand some concepts when they are given in that fashion. Taking that for granted, then, we are each born with the conscious knowledge of what has come before. Our brain is far from an empty slate, waiting for the first imprint of experience; it is already equipped with complete “equations,” telling us who we are and where we have come from. Nor do we wipe that slate clean, symbolically speaking, before we write our life upon it. Instead, we draw upon what has gone before: the experiences of our ancestors, back — in our terms now — through time immemorial.

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The individual is born equipped with his or her humanness, with certain propensities and leanings toward development. He or she knows what human voices sound like even before his or her ear physically hear those sounds. He or she is born wanting to form civilizations as, for example, beavers want to form dams.

Children’s dreams activate inner psychological mechanisms, and at a time when their age makes extensive physical knowledge of their world impossible. In dreams they are given information regarding that environment.

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Physical feedback is of course necessary for development, and a child deprived of it will not fully mature. Yet the development of dreams follow inner patterns that activate the child’s growth, and stimulate its development. There are even key dreams in infancy that serve to trigger necessary hormonal functioning. The child crawls and walks in dreams before those acts are physically executed — the dreams serving as impetus for muscular coordination and development.

Language is practiced by infants in the dream state, and it is indeed that mental practice that result in children speaking sentences far more quickly than otherwise would seem possible. The dream world, then, develops faster than physical experience. For some time the child is more secure there. Without dreaming there would be no learning, nor would there be memory.

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Events are processed in dreams; put in the necessary perspective,, sorted and arranged. This is done when the conscious mind is separated from direct involvement with physical events. Dreams serve to dull the impact of the day’s events just past, while the meaning of those activities sifts through the various levels of the personality, settling into compartments of intent and belief. Often the true impact of an event does not occur until it has been interpreted or re-experienced through a dream.

Because dreams follow paths of association, they break through time barriers, allowing the individual to mix, match, and compare events from different periods of his or her life. All of this is done somewhat in the way that child plays, through the formation of creative dream dramas in which the individual is free to play a million different roles and to examine the nature of probable events from the standpoint of “a game.”

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In play, children adopt certain rules and conditions “for a time.” The child can stop at any time. Innumerable play events can occur with varying intensity, yet generally speaking the results cease when the game is over. The child plays at being an adult, and is a child again when his or her parents call, so the effect of the game are not long lasting. Still, they are an important part of a child’s daily life, and they affect the way he or she relates to others. So in dreams, the events have effects only while dreaming. They do not practically intrude into waking hours — the attaching bear vanishes when we open our eyes; it does not physically chase us around the bedroom.

The great versatility of the species in its reaction to events is highly dependent upon this kind of dreaming capacity. The species tries out its probable reactions to probable events in the dream state, and hence is better prepared for action “in the future.”

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To some extent dreams are participated in by cellular consciousness also, for the cells have an equal interest in the individual’s psychic and body events. In a way dreams are of course composite behavior — mental and psychic games that suit the purposes of mind and body alike. Feedback from the physical environment may trigger an alarming dream that causes the individual to awaken.

Certain chemicals may affect dreaming by altering the cells’ reality. Many sleeping pills are detrimental, in that they inhibit the body’s natural response to its environment while an individual is sleeping , and deaden the intimate relationship between the dreaming mind and the sleeping body.

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Because we have very limited ideas of what logic is, it seems to us that the dreaming self is not critical, or “logical”; yet it works with amazing discrimination, sifting data, sending some to certain portions of the body, and structuring memory. Sleeping pills also impede the critical functions of dreams that are so often overlooked. The facts are that dreams involve high acts of creativity. Theses are not only intuitively base, but formed with a logic far surpassing our ideas of that quality. These creative acts are then fitted together through associative processes that come together most precisely to form the dream events.

It should certainly be obvious that dreams are not passive events. Some rival physical events in intensity and even effect. They involve quite active coordination on the part of mind and body, and they bring to the individual experience otherwise unattainable.

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Small amounts of ordinary stimulators, such as coffee or tea, taken before bed when we are already sleepy, have a beneficial effect in stimulating dream activity and aiding dream recall. Too large a serving, of course, could simply waken us, but small amounts taken if we are already drowsy allow us to take our conscious mind into the dream state more readily, where it can act as observer.

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A very small amount of alcohol can also serve. Anything that suppresses activity will also suppress our dreams. As is known, anyone deprived of sufficient dreaming will most likely begin to hallucinate while in the waking state, for too much experience has built up that needs processing. There are many secondary hormonal activities that take place in the dream state and at no other time. Even cellular growth and revitalization are accelerated while the body sleeps.

In play children often imaginatively interchange their sexes

The young selfhood is freer in its identification, and as yet has not been taught to identify its own personality with its sex exclusively.

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In the dreams of children this same activity continues, so that the boy may have many dream experiences as a girl, and the girl as a boy. More than this, however, in children’s dreams as in their play activity, age variances are also frequent. The young child dreaming of its own future counterpart, for example, attains a kind of psychological projection into the future of its world. Adults censor many of their own dreams so that the frequent changes in sexual orientation are not remembered.

Play then at another game, and pretend that you are of opposite sex. Do this after an encounter in which the conventions of sex have a played a part. Ask your self how many of your current beliefs would be different if your sex was. If you are a parent, imagine that you are your mate, and in that role imaginatively consider your children.

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Our beliefs about dreams color our memory and interpretation of them, so that at the point of waking, with magnificent psychological duplicity, we often make last minute adjustments that bring our dreams more in line with our conscious expectations. This sexual symbols usually attached to dream images are highly simplistic, for example. They program us to interpret our dreams in a given manner.

We do have a “dream memory” as a species, with certain natural symbols. There are individually experienced, with great variations. The studies done on men and women dreamers are already prejudiced, however, both by the investigators and by the dreamers themselves. Men remember “manly” dreams — generally speaking, now — while women in the same manner remember dreams that they believe suit their sex according to their beliefs.

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People often program their waking memory in quite the same fashion. The psyche, again, not only has no one sexual identification, but it is the larger psychic and psychological bank or potentials from which all gradations of sexuality emerge. It is not sexual, and yet it is the combination of those richest ingredients considered to be male and female.

The human personality is therefore endowed sexually and psychologically with a freedom from strict sexual orientation. This has contributed to the survival of the species by not separating any of its mental or psychological abilities into two opposite camps. Except for the physical processes of reproduction, the species is free to arrange its psychological characteristics in whatever fashions it chooses. There is no inner programming that says otherwise.

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In dreams this psychological complexity is more apparent. Because of programming, many people refrain from natural reactions of a most harmless nature, and these are often given expression in the dream state. Those dreams, however, are precisely the ones least remembered — the censoring is so habitual. The male’s aggressive tendencies, often taken as basic characteristics of the species itself, are a case in point. This is an exaggerated, learned aggressive response, not natural in those terms in our species, or as interpreted in any other species.

This artificial aggressiveness has nothing to do either, basically, with the struggle for survival. It is the direct result of the fact that the male has been taught to deny the existence within himself of certain basic emotions. This means that he denies a certain portion of his own humanity, and then is forced to overreact in expressing those emotions left open to him. The reasons for such a lopsided focus? The male chose to take upon himself a kind of specialization of consciousness that, carried too far, leads to a hard over-objectivity. Only in dreams in our time, in our society, is male free to cry unabashedly, to admit any kind of dependency, and only at certain occasions and usually in relative privacy is he allowed to express feelings of love.

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His rage turns outward as aggression. It is the highest idiocy, however, to project that artificial aggression outward upon the animal kingdom in general. Such beliefs invisibly affect all of our studies — and worse, they help us misread the activity in nature itself.

Those who imagine they look upon nature with the most objective or eyes are those whose subjective beliefs blind them most of all for they cannot see through their own misinterpretations. It has been said that statistics can be made to say two things at once, both contradictory; so the facts of nature can be read in completely different fashions as they are put together with the organizational abilities of the mind operating through the brain’s beliefs. The exterior core of dreams is also blemished to that degree, but the inner core of dreams provides a constant new influx of material, feedback, and insight from the psyche, so that the personality is not at the mercy of its exterior experience only — not confined to environmental feedback only, but ever provided with fresh intuitive data and direction.

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Even is such dreams are not recalled, they circulate through the psychological system, so to speak. They are responsible for the inventiveness and creativity of the species, even bringing new comprehensions that can be used to bear upon the life of the physical world.

Our memories, feelings, and emotions are connected to the body

It is as if the experience of our life were captured on a film. In this case the film would be the body tissue, the brain’s tissue. The experiences themselves, however, would exist independently of the film, which in any case could not capture their entirely.

In a manner of speaking the activity of our brain adjusts the speed with which we, as a physical creature, perceive life’s events. Theoretically, those events could be slowed down or run at a quicker pace. Again in a manner of speaking, the sound, vision, dimensional solidarity and so forth are “Dubbed in. ” The picture runs at the same speed, more or less. The physical senses chime in together to give us a dramatic sensual chorus, each “voice” keeping perfect time with all the other sensual patterns so that as a rule there is harmony and a sense of continuity, with no embarrassing lapses.

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The same applies to our thoughts, which if we bother to listen seem to come smoothly one after another, more or less following the sequence of exterior activity. The brain like the movie screen gives us a physical picture, in living stereo, of inner activities that nowhere themselves physically appear.

Our brain gives us a handy and quite necessary reference system with which to conduct corporal life. It puts together for us in their “proper” sequences events that could be experienced in many other ways, using other kinds of organization. The brain, of course, and other portions of the body, tune into our planet and connect us with numberless time sequences — molecular, cellular, and so forth — so that they are synchronized with the world’s events.

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The brain organizes activity and translates events, but it does not initiate them. Events have an electromagnetic reality that is then projected onto the brain for physical activation. Or instruments only pick up certain levels of the brain’s activity. They do not perceive the mind’s activity at all, except as it is imprinted onto the brain.

Even dreams are so imprinted. When one portion or one half of the brain is activated, for example, the corresponding portion of the other half is also activated, but at levels scientists do not perceive. It is ridiculous to call one side or the other of the brain dominant, for the full richness of the entire earth experience requires utilization of both halves, as does dreaming.

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In dreaming, however, the full sense-picture usually projected by the brain, and reinforced by bodily action, is not necessary. Those dream experiences often seem out of joint or out of focus in morning’s hindsight, or in retrospect, simply because they occur with a complexity that the brain could not handle in ordinary waking terms.

The body obviously must react in our official present; hence the brain neatly keeps its physical time sequences with spaced neural responses. The entire package of physical reality is dependent upon the senses’ data being timed — synchronized — giving the body an opportunity for precise action. In dreams the senses are not so restrained. Events from past, present, and future can be safely experienced, as can events that would be termed probable from our usual viewpoint, since the body, again, is not required to act upon them.

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Because of the brain’s necessary specifications, large portions of our own greater reality cannot appear through its auspices. The brain might consider such extracurricular activity as background noise or clutter that it could not decipher. It is the mind, then, as the brain’s non-physical counterpart, that decides what data will activate the brain in that regard. The so-called ancient portions of the brain among them the brainstem — limbic system contain “the mind’s memories.” Generally speaking, this means important data to which, however, no conscious attention need be given.

None could be given, because the information deals with time scales that the more “sophisticated” portions of the brain can no longer handle.

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The knowledge of the body’s own biological probabilities takes place at those ancient levels, and at those levels there is activity that results in a cellular communication existing between all species. The brain has built-in powers of adaptation to an amazing degree, so that innately one portion can take over for any other portion, and perform its activities as well as its own. Beliefs in what is possible and not possible often dull that facility, however. While the neural connections are specific, and while learned biological behavior dominates basically, the portions of the brain are innately inter-changeable, for they are directed by the mind’s action.

This is most difficult to explain, but the capacity for full conscious life is inherent in each portion of the body itself. Otherwise, in fact, it’s smooth synchronically would be impossible. The brain has abilities we do not use consciously because our beliefs prevent us from initiating the proper neural habits. Certain portions of the brain seem dominant only because of those neural habits that are adopted in any given civilization or time. But other cultures in our past have experienced reality quite differently as a result of encouraging different neural patterns, and putting experience together through other focuses.

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Dreaming, for example, can be “brought into focus” in a far sharper fashion, so that at least some of those experiences can be consciously utilized. When this happens, we are consciously taking advantage of experience that is physically and logically extra-curricular.

We are bringing into our consciousness traces of events that have not been registered in the same way that waking events are by the brain. The dream events are partially brain-recorded, but the brain separates such experience from waking events. Dreams can provide us with experience that in a manner of speaking, at least, is not encountered in time. The dream itself is recorded by the brain’s time sequences, but in the dream itself there is a duration of time “that is timeless.”

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Theoretically, certain dreams can give us a lifetime’s experience to draw upon, though the dream itself can take less than an hour in our time. In a way, dreams are the invisible thickness of our normal consciousness. They involve both portions of the brain. Many dreams do activate the brain in a ghostly fashion, sparking responses that are not practically pertinent in ordinary terms. That is, they do not require direct action but serve as anticipators of action, reminders to the brain to initiate certain actions in its future.

Dreams are so many-leveled that a full discussion requires an almost impossible verbal expertise. For while dreams do not necessitate action on the part of the whole body, and while the brain does not register the entire dream, the dream does serve to activate biological action — by releasing hormones, for example.

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There are also what I will call body dreams. No consciousness, to whatever degree, is fully manifested in matter. There is always constant communication between all portions of the body, but when the conscious mind is diverted that activity often increases. Cellular consciousness at its own level then forms a body dream. These do not involve pictures or words, but are rather like the formations of electromagnetic intent, anticipating action to be taken, and these may then serve as initiators of therapeutic dreams, in which “higher” levels of consciousness are psychologically made aware of certain conditions.

Many problems, however, are anticipated through body dreams, and conditions cleared at that level alone.

We have inner senses that correlate with our physical ones

These, however, do not have to be trained to a particular space-time orientation.

When children dream, they utilize these inner senses as adults do, and then through dreaming they learn to translate such material into the precise framework of the exterior senses. Children’s games are always “in the present” — that is, they are immediately experienced, though the play events may involve the future or the past. The phrase “once upon a time” is strongly evocative and moving, even to adults, because children play with time in a way that adults have forgotten. If we want to sense the motion of our psyche, it is perhaps easiest to imagine a situation either in the past or the future, for this automatically moves our mental sense-perceptions in a new way. Children try to imagine what the world was like before they entered it. Do the same thing. The way you follow these directions can be illuminating, for the areas of activity we choose will tell us something about the unique qualities of our own consciousness. Adult games deal largely with manipulations in space, while children’s play, again, often involves variations in time. Look at a natural object, say a tree; if it is spring now, then imagine that we see it in the fall.

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Alter your time orientation in other such exercises. This will automatically allow you to break away from too narrow a focus. It will to some extent break apart the rigid interlocking of your perception into reality as we have learned how to perceive it. Children can play so vividly that they might, for example, imagine themselves parched under a desert sun, though they are in the middle of the coolest air-conditioned living room. They are on the one hand completely involved in their activity, yet on the other hand they are quite aware of their “normal” environment. Yet the adult often fears that any such playful unofficial alteration of consciousness is dangerous, and becomes worried that the imagined situation will supersede the real one.

Through training, many adults have been taught that the imagination itself is suspicious. Such attitudes not only drastically impede any artistic creativity, but the imaginative creativity necessary to deal with the nature of physical events themselves.

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Man’s or woman’s creative alertness, his or her precise sensual focus in space and time, and his or her ability to react quickly to events, are of course all highly important characteristics. His or her imagination allowed him or her to develop the use of tools, and gave birth to his or her inventiveness. That imagination allows him or her to plan in the present for what might occur in the future.

This means that to some extent the imagination must operate outside of the senses’ precise orientation. For that reason, it is most freely used in the dream state. Basically speaking, imagination cannot be tied to practicalities, for when it is man or woman has only physical feedback. If that were all, then there would be no inventions. There is always additional information available other than that in the physical environment.

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These additional data come as a result of the brain’s high play as it experiments with the formation of events, using the inner senses that are not structured in time or space.

Put another time on. Just before you sleep, see yourself as you are, but living in a past or future century — or simply pretend that you were born 10 or 20 years earlier or later. Done playfully, such exercises will allow you a good subjective feel for your own inner existence as it is a part from the time context.

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To encourage creativity, exert your imagination through breaking up your usual space-time focus. As you fall to sleep, imagine that you are in the same place, exactly in the same spot, but at some point in the distant past or future. What do you see, or hear? What is there?

For another exercise, imagine that you are in another part of the world entirely, but in present time, and ask yourself the same questions. For variety, in your mind’s eye follow your own activities of the previous day. Place your self a week ahead in time. Conduct your own variations of these exercises. What they will teach you cannot be explained, for they will provide a dimension of experience, a feeling about your self that may make sense only to you.

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They will teach us to find our own sensation of oneself, as divorced from the official context of reality, in which we usually perceive our being. Additionally, we will be better able to deal with current events, for our exercised imagination will bring information to us that will be increasingly valuable.

Do not begin by using your imagination only to solve current problems, for you will tie your creativity to them, and hamper it because of your beliefs about what is practical.

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Playfully done, these exercises will set into action other creative events. These will involve the utilization of some of the inner senses, for which we have no objective sense-correlations. We will understand situations better in daily life, because we will have activated inner abilities that allow us to subjectively perceive the reality of other people in away that children do.

There is an inner knack, allowing for greater sensitivity to the feelings of others than we presently acknowledge. That knack will be activated. Again, the powers of the brain come from the mind, so while we learn to center our consciousness in our body — and necessarily so — nevertheless our inner perceptions roam a far greater range. Before sleep, then, imagine your consciousness traveling down a road, or across the world — whatever you want. Forget you body. Do not try to leave it for this exercise. Tell yourself that you are imaginatively traveling.

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If you have chosen a familiar destination, then imagine the houses you might pass. It is sometimes easier to choose an unfamiliar location, however, for then we are not tempted to test yourself as you go along by wondering whether or not the imagined scenes conform to your memory.

To one extent or another your consciousness will indeed be traveling. Again, a playful attitude is best. If you retain it, and remember children’s games then the affair will be entirely enjoyable; and even if you experience events that seem frightening, you will recognize them as belonging to the same category as the frightening events of a child’s game.

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Children often scare themselves. A variety of reasons exist for such behavior. People often choose to watch horror films for the same reason. Usually the body and mind are bored, and actually seek out dramatic stress. Under usual conditions the body is restored — flushed out, so to speak — through the release of hormones that have been withheld, often through repressive habits.

The body will seek its release, and so will the mind. Dreams, or even daydreams of a frightening nature, can fulfill that purpose. The mind’s creative play often serves up symbolic events that result in therapeutic physical reactions, and also function as post-dream suggestions that offer hints as to remedial action.

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I mention this here simply to point out the similarity between some dreams and some children’s games, and to show that all dreams and all games are inherently involved with the creation and experience of events.

 

 

 

The brain is primarily an event-forming psycho-mechanism…

Through which consciousness operates. Its propensity for event-forming is obvious even in young children. By obvious, I mean active, when fantasies occur involving activities far beyond the physical abilities as they thus far developed.

Children’s dreams are more intense than those of adults because the brain is practicing its event-forming activities. These must be developed before certain physical faculties can be activated. Infants play in their dreams, performing physical actions beyond their present physical capacities. While external stimuli are highly important, the inner stimuli of dream play are even more so.

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Children practice using all of their senses in play-dreams, which then stimulate the senses themselves, and actually help ensure their coordination. In our terms, events are still plastic to young children, in that they have not as yet learned to apply our stringent structure. There is an interesting point connected with the necessity to coordinate the workings of the senses, in that before this process occurs there is no rigid placement of events. That placement is acquired. The uncoordinated child’s senses, for example, may actually hear words that will be spoken tomorrow, while seeing the person who will speak them today.

Focusing the senses in time and space is to some extent an acquired art, then — one that is of course necessary for precise physical manipulation. But before that focusing occurs, children, particularly in the dream state, enjoy an overall version of events that gradually becomes sharper and narrower in scope.

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A certain amount of leeway in space and time lingers, for even biologically the child is innately equipped with a “forevision” that allows it some “unconscious” view of immediate future events that forewarn it, say, of danger. From this more plastic, looser experience, the child in dreams begins to choose more specific elements, and in so doing trains the senses themselves toward a more narrow sensitivity.

In periods of play the child actually often continues some games initiated quite naturally in the dream state. These include role-playing, and also games that quite simply involve physical muscular activity. All of this teaches a specification. In dreams the mind is free to play with events, and with their formation. The actualization of those events, however, requires certain practical circumstances. In play the children try out events initiated in the dream state, and “judge” these against the practical conditions. In such a way the child juggles probabilities, and also brings his physical structure precisely into line with a given niche of probability. Basically in dreaming the brain is not limited to physically encountered experience.

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Mentally it can form an infinite number of events, and consciousness can take an infinite number of roles. The child may easily dream of being its own mother or father, sister or brother, the family dog, a fly, a soldier. In waking play the child will then try out those roles, and quickly see that they do not fit physical conditions.

Before a child has seen mountains it can dream of them. A knowledge of the planet’s environment is an unconscious portion of our heritage. We possess an unconscious environment, a given psychological world attuned to the physical one, and our learning takes place in it subjectively even as objectively we learn exterior manipulation.

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The imagination is highly involved with event-forming. Children’s imaginations prevent them from being too limited by their parent’s world. Waking or dreaming, children “pretend.” In their pretending they exercise their consciousness in a particularly advantageous way. While accepting a given reality for themselves, they nevertheless reserve the right, so to speak, to experiment with other “secondary” states of being. To some extent they become what they are pretending to be, and in so doing they also increase their own knowledge and experience. Left alone, children would learn how to cope with animals by pretending to be animals, for example. Through experiencing the animals’ reactions, they would understand how to react themselves.

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In play, particularly, children try on any conceivable situation for size. In the dream state adults and children alike do the same thing, and many dreams are indeed a kind of play. The brain itself is never satisfied with one version of an event, but will always use the imagination to form other versions in an activity quite as spontaneous as play. It also practices forming events as the muscles practice motion.

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The brain seeks the richest form of an event. I am speaking specifically of the brain, as separated from the mind, to emphasize the point that these abilities are of creature-hood. The brain’s genius comes from the mind, which can be called the brain’s biophysical counterpart.

Physical events are the end products of non-physical properties

The formation of events is initially an emotional, psychic, or psychological function. Events are physical interpretations, conventionalized versions of inner perceptive experience that are then “coalesced” in space and time. Events are organized according to laws that involve, belief, intent, and the intensities with which these are entertained.

Events are attracted or repelled by us according to our loves, beliefs, intents, and purposes. Our world provides a theater in which certain events can or cannot occur. Wars, violence, disasters — these are obviously shared by many, and are a part of our shared psychological and physical environment.

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Some people encounter war directly, however, in terms of hand-to-hand combat, or bombing. Others are only inconvenienced by it. Here the mass shared environment is encountered as physical reality according to individual belief, love, and intent. In the deepest meaning there is no such thing as a victim, either of war, poverty, or disease. This does not mean that war, poverty, and disease could not be combatted, for in the terms of conventional understanding it certainly appears that men and women are victims in many such cases. Therefore they behave like victims, and their beliefs reinforce such experience.

Our beliefs form our reality, and this means that our beliefs structure the events we experience.

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Such experience then convinces us more thoroughly of the reality we perceive until a vicious circle is formed, in which all events mirror beliefs so perfectly that no leeway seems to appear between the two.

If this were really the case, however, mankind’s history would never change in any true regard. Alternate paths of experience — new possibilities and intuitive solutions — constantly appear in the dream state, so that man and woman’s learning is not simply dependent upon a feedback system that does not allow for the insertion of creative material. Dreaming then provides the species with learning experience not otherwise available, in which behavior and events can be judged against more developed and higher understanding that present in conventional daily reality at any level.

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There may be, for example, complications arising from a person’s intents, loves, and desires that cause the individual to seek certain events that his of her very beliefs make impossible. Current experience will provide a dilemma in which desired goal seems impossible.

In such instances a dream, or a series of them, will often then alter the person’s beliefs in a way that could not otherwise occur, by providing new information. The same data might come in a state of inspiration, but it would in any case be the result of an acquisition of knowledge otherwise inaccessible. Love, purpose, belief, and intent — these shape our physical body and work upon it and with it even as at other levels cellular consciousness forms it.

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Love is a biological as well as a spiritual characteristic. Basically, love and creativity are synonymous. Love exists without an object. It is the impetus by which all being becomes manifest. Desire, love, intent, belief and purpose — these form the experience of our body and all the events it perceives. We cannot change one belief but it alters our body experience. The great give-and-take between biological and psychological integrity occurs constantly. Our thoughts are as active as our cells, and as important in maintaining our physical being.

Our thoughts are also as natural as our cells. Our thoughts propel us toward survival and growth also, and in the same way that cells do. If we find oneself in physical difficulties health-wise, we cannot say: “Why doesn’t my body stop me and assert its own wisdom?” Because in the truest sense there is no division between our thoughts and our body. Our thoughts multiply even as our cells do. Our thinking is meant to ensure our survival in those terms, as much as our body mechanism.

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The give-and-take between the two occurs largely in the dream state, where constant translations of data occur. Our thoughts and our body cells are reflected one in the other.

I am going to suggest a series of exercises. They should be regarded as creative exuberant games. They will acquaint us with our psyche, or our own greater experience of oneself, by helping us shift our attention to aspects of our own experience that usually escape our notice.

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The exercise will not work, however, in the way they are meant to if they are embarked upon with too serious an air or intent. They should be considered as creative play, though of a mental nature, and they actually consist of mental endeavors tried quite spontaneously by children. So they are not to be regarded as esoteric accomplishments. They represent the intent to discover once again the true transparent delight that we once felt in the manipulation of our own consciousness, as we looped and unlooped it like a child’s jumping rope.

The dream state is the source of all physical events, in that it provides the great creative framework from which we choose our daily actuality.

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Children quickly learn their parents that experience must be structured in a certain conventional pattern. In their own periods of imaginative play, however, children utilize dream events, or events perceived in dreams, while clearly realizing that these are not considered actual in the “real” world.

Physical play is pleasant, and accompanied by high imaginative activity. Muscles and mind are both exercised. The same kind of activity occurs in the child’s dream state as it learns to handle events before they are physically encountered. Intense dream activity is involved. Some dream events are more real to the child than some waking events are — not because the child does not understand the nature of experience, but because he or she is still so close to the emotional basis behind events. Some of the exercises will put us in touch with the ways events are formed.

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Children’s play, creativity, and dreams all involve us with the birth of events in the most direct of fashions. The games that we play or habitually observe will, of course, tell us much about the kind of organization that occurs in our own experience. Overall, we organize events around certain emotions. These can be combative, in which there will always be good teams and bad teams, salvation or destruction, winning or losing.

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The events of our life will follow a similar structure. Before conditioning, children’s play follows the love of performance, of body or imagination, for performance’s sake only; the expansion of mental or physical abilities. The most satisfying of events involve those characteristics. The exercises will have to do with the natural joyful manipulation of the imagination that children employ.

The body reacts to information about the environment.

Information which we are not consciously concerned. That same information is highly important to the body’s integrity, however, and therefore to our own mental stance.

On cellular levels the body has a picture not only of its own present condition, but of all those aspects of the physical environment that affect its own condition. In its own codified fashion it is not only aware of local weather conditions, for example, but of all those world patterns of weather upon which the local area is dependent. It then prepares itself ahead of time to meet whatever challenges of adjustment will be necessary. It weighs probabilities; it reacts to pressures of various kinds.

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We are aware of pressure through touch, but in another version of that sense entirely, the cells react to air pressure. The body knows to the most precise degree the measurements involving radiation of all kinds. At one level, the body itself has a picture of reality of its own, upon which our conscious reality must be based — and yet the body’s terms of recognition or knowledge exist in terms so alien to our conscious ones as to be incomprehensible. Our conscious order, therefore, rides upon this greater circular kind of knowledge.

Generally speaking, the psyche has the same kind of instant overall comprehension of psychological events and environments as our body has of physical ones. It is then aware of our overall psychological climate; locally, as it involves us personally, and in world terms.

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Our actions take place with such seeming smoothness that we do not realize the order involved. A volcanic eruption in one corner of the world will ultimately affect the entire earth in varying degrees. An emotional eruption will do the same thing on another level, altering the local area primarily but also sending out its ripples into the mass psychological environment. The psyche’s picture of reality, then, would be equally incomprehensible to the conscious mind because of the intense focus upon singularity that our usual consciousness requires.

Our dreams often give us glimpses, however, of the psyche’s picture of reality in that regard.

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We become aware of probabilities, as actions sometimes that seem to have no connection with our own, but which are still related to them in that greater scheme of interaction that ordinarily we do not comprehend.

When we grow from a baby to an adult we do not just grow tall: we grow all about oneself, adding weight and thickness as well. To some extent events “grow” in the same fashion, and from the inside out, as we do. In a dream we are closer to those stages in which events are born. In our terms they emerge from the future and from the past, and are given vitality because of creative tension that exists between what we think of as our birth and our death. We make sentences out of alphabet of our language. We speak these or write them, and use them to communicate. Events can be considered in the same fashion, as psychological sentences put together from the alphabet of the senses — experience sentences that are lived instead of written, formed into perceived history instead of just being penned, for example, into a book about history.

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Our language to some extent programs our experience. There is a language of the senses, however, that gives us biological perception, experience, and communication. It forms the nature of the events that we can perceive. It puts experience together so that it is physically felt. All of our written or verbal languages have to be based upon this biological “alphabet.” There is far greater leeway here than there is in any of our spoken or written languages.

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I use the word “cord” to express the source out of which such languages spring. There are many correlations of course between our language and our body. Our spoken language is dependent upon our breath, and even written language is dependent upon the rapidity with which messages can leap the nerve endings. Biological cords then must be the source for physical languages, but the cords themselves arise from the psyche’s greater knowledge as it forms the physical mechanism to begin with.

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Dreams are a language of the psyche, in which man’s and woman’s nature merges in time and out of it. Man and woman have sense experiences. He/she runs, though he or she lies in bed. He/she shouts though no word is spoken. He/she still has the language of the flesh, and yet that language is only opaquely connected with the body’s mechanisms. He/she deals with events, yet they do not happen in his or her bedroom, or necessarily in any place that he or she can find upon awakening.

Daily language deals with separations, divisions, and distinctions

To some extent our language organizes our feelings and emotions. The language of the psyche, however, has at its command many more symbols that can be combined in many more ways, say, than mere letters of an alphabet.

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In daily language, objects have certain names. Obviously the names are not the objects, but symbols for them. Even these symbols, however, divide us as the perceiver from the rest of the world, which becomes objectified. We can ourselves understand far more about the nature of the psyche, for example, than we think we can. To do this, however, we must leave our daily language behind at least momentarily, and pay attention to our own feelings and imagination. Our language tells us that certain things are true, or facts, and that certain things are not. Many of our most vivid and moving feelings do not fit the facts of our language, so we disregard them.

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These emotional experiences, however, often express the language of the psyche. It is not that an understanding of our psyche is beyond us: It is usually that we try to understand or experience it in one of the most difficult ways — Through the use of daily language.

The imagination belongs to the language of the psyche. For this reason it often gives experiences that conflict with the basic assumptions upon which daily language is based. Therefore the imagination is often considered suspect.

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We might stand alone in our doorway, or in a field — or even on a street, surrounded by many people in a large city — look upward, suddenly struck by the great sweeping clouds above, and feel oneself a part of them. We might momentarily experience a great yearning or feel our own emotions suddenly filled with that same moving majesty, so that for an instant we and the sky seem to be one.

Mundane language tells us, as we think with its patterns, that our imagination is running away with us, for obviously we are one thing and the sky is another. Us and the sky do not equate — or as friend Spock would say: “It is not logical.” The feeling swiftly fades after bemusing us briefly. We might be spiritually refreshed, yet as a rule we would not consider the feeling to be a statement of any legitimate reality, or a representation of our psyche’s existence.

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The emotions and the imagination, however, give us our closest contact with other portions of our own reality. They also liberate our intellect so that its powers are not limited by concepts it has been taught are true. Instead, such concepts are relatively true — operationally true. For example, the example, the physical laws that we are familiar with operate where we are. They are true, relatively speaking. In those terms we are one person physically objectified, staring upward in the scene just mentioned at an objectified sky. We weigh so many pounds, tilt our head at such-and-such an angle to peer upward at the skyscape, and physically speaking, we can be categorized.

In those terms the clouds could be physically measured, and shown to be so far above us — composed of, say, winds of a certain velocity, ready to pour down a precise amount of rain or whatever. Physically speaking then, obviously, we are separate from the clouds, and so in those terms our momentary experience of uniting with them would seem to be a lie — at least not factual, or “the product of our imagination.”

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Instead, such an event is a direct expression of the psyche’s knowledge. It senses its quite legitimate identification with nature, exercises its mobility, and feel its own emotional power leap. Our emotions in such a case would be momentarily magnified — raised, say, to a higher power. There are multitudinous such examples that could be given, as in each day our psyche presents evidence of its own greater being — evidence that we are taught to overlook, or to dismiss because it is factual.

What is imaginary is not true: We are taught this as children. The imagination, however, brings us into connection with a different kind of truth, or a different framework in which experience can be legitimately perceived. The larger truths of the psyche exist in that dimension.

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From it we choose physical facts. Thoughts are real. Only some thoughts turn into physical actions, of course. Despite distorted versions of that last statement, however, there is still obviously a distant difference, say, between the though of adultery and its physical expression.

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We cannot treat thoughts and imagination in such a literal manner, nor in a large respect should we try to “guard our thoughts” as if they were herds of animals that we wanted to keep purely bred. Our thoughts do form our reality. If we do not fear them, however, they create their own balances. The psyche dwells in a reality so different from the world we usually recognize that there good and evil, as we think of them, are also seen to be as operationally or relatively true as the difference between the perceiver and the object perceived.