Category Archives: Inner universe

The physical world that recognizes invisible patterns

These patterns are ‘plastic,’ in that while they exist, their final form is a matter of probabilities directed by consciousness. Our senses perceive these patterns in their own way. The patterns themselves can be ‘activated’ in innumerable fashions. There is something out there to observe.


Our sense apparatus determines what form that something will take, however. The mass world rises up before our eyes, but our eyes are part of that mass world. We cannot see our thoughts, so we do not realize that they have shape and form, even as, say clouds do. There are currents of thought as there are currents of air, and the mental patterns of man/woman’s feelings and thoughts rise up like flames from a fire, or steam from hot water, to fall like ashes or like rain.


These patterns of probabilities themselves are not inactive. They are possessed by the desire to be-actualized. Behind all realities there are mental states. These always seek form, though again there are other forms than those we recognize.


“Naive Realism” with out-of-body travel (or “projection”)

I have read nothing about the two together, which surely be some very interesting material on such a possible relationship. Paradoxically, our perceptions while out-of-body can be more tenuously connected to temporal reality than usual, yet more acute at the same time. However, our use if naive realism must often govern what we allow ourselves to experience while consciousness is separated from the body. I also think some out-of-body travels, apparently to “alien” nonphysical realities, may actually be based instead upon interior bodily states or events. But there are times when the projecting consciousness, free of frameworks like naive realism, at least approaches truly different realities, or probabilities.

Evolutionary Thinking is challenged not only by questions of proteins synthesis, and energy/entropy

Equally insistent are the puzzles posed by the missing intermediate forms in the fossil record: Where are all the remnants of those creatures that linked birds, reptiles, cats, monkeys, and human beings? The hypothetical evolutionary tree of life demands that such in-between forms existed; it seems that by now paleontologists should have unearthed enough signs of them to make at least a modest case for their belief systems; the lack of scientific evidence is embarrassing. Since  my mind works that way, I could make minutely detailed drawings of a graduated series of such entities (gradualism being a basic premise in Charles Darwin’s theory), but would the creatures shown have been viable? Could they actually have existed for the necessary millennia while evolving into the species whose fossil remains have been discovered, or that live today? Evolutionists are serving goodly portions or speculation along with inadequate theory–or, really, hypothesis.


It is truer to say that heredity operates from the future backward into the past, than it is to say that it operates from the past into the present. Neither statement would be precisely correct in any case, because our present is a poised balance affected as much by the probable future as the probable past.


In our terms–the phrase is necessary–the moment point, the present, is the point of interaction between all existences and reality. All probabilities flow through it, though one of our moment points may be experienced as centuries, or as a breath, in other probable realities of which we are a part.


All kinds of time–backward and forward–emerge from the basic unpredictable nature of consciousness, and are due to’series’ of significances.

a true Darwinist would find the statement “survival of the fittest,” to be anathema.

Psychic and religious ideas, then, despite many drawbacks, are far more important in terms of ‘evolution’ than is recognized. And I am telling you that so-called evolution and religion are closely connected. Consciousness always creates form, and not the other way around.


We are biologically connected, chemically connected with the Earth that we know. How is it that as living creatures we’re made up of ingredients–atoms of iron, molecules of water, for instance–from a supposedly dead world? In the scientific view we’re utterly dependent upon that contradictory situation. No one denies the amazing structure or design of our physical universe, from the scale of subatomic particles on “up” (regardless of what cosmological theory is used to explain the universe’s  beginning). The study of design as one of the links between “living” and “nonliving” systems would certainly be a difficult challenge–but a most rewarding one, I think–for science. I have little idea of how the work would be carried out. Evidently it would lead from biology through microbiology to physics with, ultimately, a search that at  least approached electromagnetic energy units and units of consciousness. Both classes of “particles” are in actuality nonphysical; as best words can note, they have their realities on scales so minute that we cannot hope to detect then through our present technology.


Yet here we run into irony and paradox: Any scientist who considered the existence of electromagnetic energy units and units of consciousness would be called a heretic by his more conventional colleagues, for he would be acknowledging the possibility that all matter, being made up of such conscious entities, was living. From that viewpoint, at least, there would be no link through design to be discovered.


I think it very interesting and revealing that several millennia before Darwin, man himself began playing the role of a designer within the framework of nature, through his selective breeding of animals and his hybridization of plants. These activities certainly represent evolution through conscious intent, guided by the same creature who insists that no sort of consciousness could have been responsible for the origin or development of “life,” let alone the “dead” matter of his/her planet. Not only that: We read that even now in his/her laboratories man or woman is trying hard to create some of that life itself. This is always done, of course, with the idea that the right combination of simple ingredients (water, methane, ammonia, ethanol.) in the test tube, stimulated by the right kind of energy under just the right conditions, will automatically  produce life. It’s confidently predicted that eventually at least one such experiment will succeed. I have yet to see in those accounts anything about the role consciousness will play in this truly miraculous conversion of dead matter into that of living. Perhaps those involved in the experiments fear that the idea of consciousness will impugn the scientific “purity” of their work.


Compare the second law of the inner universe with the second law of thermodynamics of our “Camouflage” physical sciences

Both deal with energy, yet to me they’re opposites. At the same time I see them as linked through our distorted perception of that inner reality, that “the so-called laws of our camouflage universe do not apply to inner universe. The three laws of thermodynamics, and how they define energy/heat relationships in our universe.


There are no closed systems, energy is constantly exchanged between then, regardless of whether such transfers can be detected. The second law of thermodynamics, on the other hand, tell us that our universe is a closed system–and that it’s fated to eventually run down because the amount of energy available for useful work is always decreasing, even though the supply of that energy is constant. A measure of this unavailable energy is called entropy.


“Energy transformation” I can best express it intuitively: In physics, that well-known second law of thermodynamics may usually be so reliable for us, distorted as it is, just because of our limited physical interpretation as mediated by the central nervous system.


At the same time, it’s worth noting that the second law of thermodynamics is still questioned by some theoreticians–the idea being that it’s impossible to prove a scientific “truth” in each of an unlimited number of instances.


Walking down the street, we expect the trees to stay in their places, and not transform themselves into buildings. All of these assumptions are taken for granted in our physical journeys. We may find different customs and languages, yet even these will be accepted in the vast, overall, basic assumptions within whose boundaries physical life occurs. We are most certainly traveling through the private and mass psyche when we so much as walk down the street. The physical world seems objective and outside of oneself, however. The idea of such outsideness is one of the assumptions upon which we build that existence. Interior traveling is no more subjective, than a journey from New York to San Francisco. We are used to projecting all destinations outside of oneself. The idea of varied inward destinations, involving motion through time and space, therefore appears strange.
    Generally speaking, we have explored the physical planet enough so that we have a good idea of what to expect as we travel from country to country.
    Before a trip, we can produce travel folders that outline the attractions and characteristics of a certain locale. We are not traveling blind folded,therefore, and while any given journey may be new to us, we are not really a pioneer: The land has been mapped and there are few basic surprises.
    The inner lands have not been as well explored. To say the least, they lie in virgin territory as far as our conscious mind is concerned. Others have journeyed to some of these interior locales, but since they were indeed explorers they had to learn as they went along. Some, returning, provided guidebooks or travel folders, telling us what could be expected. We make our own reality. If we were from a foreign land and asked one person to give us a description for reality. The person might say “New York City is a frightful place in which crime is rampant, gangs roam the streets, murders and rapes are the norm, and people are not only impolite but ready to attack us at a moment’s notice. There are no trees. The air is polluted, and we can expect only violence. ” If we asked someone else, this individual might say instead: “New York City has the finest of museums, open-air concerts in some of the parks, fine sculpture, theater, and probably the greatest collection of books outside the Vatican. It has a good overall climate, a great mixture of cultures. In it, millions of people go their way daily in freedom. ” Both people would be speaking of their private beliefs, and would be colored by the individual focus from which each of them viewed that City.
    One person might be able to give us the city’s precise location in terms of latitude and longitude. The other might have no such knowledge, and say instead: “I take a plane at such-an-such a place, at such-and-such a time, giving New York City as my destination, and if I take the proper plane I always arrive there.
    Explorers traveling into inner reality, do not have the same kind of landmarks to begin with. Many have been so excited with their discoveries that they wrote guidebooks long before they even began to explore the inner landscape They did not understand that they found what they wanted to find, or that the seemingly objective phenomena originated in the reflections of the psyche.
   We may, for example, have read books numbering the “inner realms,” and telling us what we can expect to encounter in each. Many of these speak of lords or gods of the realm, or of demons. In a strange way these books do provide a service, for at certain levels we will find our own ideas materialized: and if we believe in demons then in those terms we will encounter them. The authors, however, suppose that the devils have a reality outside of our belief in them, and such is not the case. The demons simply represent a state of our own mind that is seemingly out there, objectified. Therefore, whatever methods the authors used to triumph over these demons is often given as proof not only of the demons’ reality but of each method’s effectiveness.
    Now if we read such books we may often program our activity along those lines, in the same way that a visitor to New York City might program experience of the city in terms of what he of she had been told existed there.
    That kind of structuring also does a disservice, however, for it prevents us from coming in contact with our own original concepts. there is no reason, for example, to encounter any demons or devils in any trance or out-of-body condition. In such cases our own hallucinations blind us to the environment within which they are projected. All of its dimensions are faithfully and instantly produced as experience when we learn to take our “normally alert” conscious mind with us; and when we are free of such limiting ideas, then at those levels we can glimpse the inner powers of our own psyche, and watch the interplay of beliefs and symbols as they are manifested before our eyes. Until we learn to do this we will most certainly have difficulty, for we will not be able to tell the difference between our projections and what is happening in the inner environment.
    Any exploration of inner reality must necessarily involve a journey through the psyche, and these effects can be thought of as atmospheric conditions, natural, at a certain stage, through which we pass as we continue.
    Our world, is the result of a certain focus of consciousness, without which that world cannot be perceived. The range of consciousness involved is obviously physically oriented, yet within it there are great varieties of consciousness, each experiencing that seemingly objective world from a private perspective. The physical environment is real in different terms to an animal, a fish, a man, or a rock, for example, and different portions of those forms. This is highly important.
    If an inhabitant from another reality outside of our own physical system entirely were to visit it, and if “his” or “her” intelligence was roughly of the same degree as our own, he or she would still have to learn to focus his or her consciousness into the same way that we do, more or less, in order to perceive our world. He or she would have to alter his or her native focus and turn it in a direction that was foreign to him or her. In this way he or she could “pick up our station.” There would be distortions, because even though he or she managed such manipulations he or she might not have the same kind of native physical structure as our own, or course, through which to receive and interpret those data his altered consciousness perceived.
    Our visitor would then be forced to translate that information as best he or she could through his or her own native structure, if it were to make any sense to his or her consciousness in its usual orientation. All realities are the result of certain unique focuses taken by consciousness. In those terms, there is no outside. The effect of objectivity are caused as the psyche projects its experience into inner dimensions that it has itself created
    Within, those frameworks are ever expanding, so that in our terms at least it seems that greater and greater distances are involved. Travel to any other land of physical reality must then involve alterations of consciousness.
   While all of our thoughts and feelings are “somewhat” materialized, only some of them become physical in our terms. They are then accepted as physical reality. They provide the basis for the physical events, objects, and phenomena upon which we all agree. Therefore our world has a stability that works well enough for daily concerns. At that point we are tuned in precisely on our “home station.” We ignore the ghost symbols or voices, the probable actions that also occur, but that are muffled in the clear tones of our accepted reality. When we begin to travel away from that home station, we become more aware of the other frequencies that are buried within it. We move through other frequencies, but to do this we must alter our own consciousness. The probable realities connected with our own system are like the suburbs, say, surrounding a main city. If for simplicity’s sake we think of other realities as different cities, then after we leave our own we would pass through the suburbs, then into he country, then after a time into other suburbs until we reached another metro-city. Each metropolis would represent a conglomeration of consciousnesses operating within an overall general frequency of clearest focus, a high point of psychic communication and exquisite focus in the given kind of reality unless we are tunes in to those particular frequencies, however, we could not pick up that reality. We might instead perceive the equivalent of jumbled sound or meaningless static, or jigsaw images. We might simply realize that some kind of activity was there, nut without being able to pinpoint it.