Category Archives: Electrical Reality

Dreams, Electrical Reality, Emotions, Evolution, Feelings, Inner universe, Lessons, METAPHYSICAL EXERCISES, Metaphysics, Physical Life, Thought, Thoughts, Unknown

Mechanics of Experience

March 29, 2016 zzzesus

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

4th Dimension, Electrical Reality, Emotions, Evolution, Feelings, HEALING, Inner universe, Metaphysics, Ontology, Physical Life, Thoughts, Unknown

We are looking for a state of higher consciousness

March 22, 2016 zzzesus

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

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

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

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

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

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

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

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

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

Men and women in those times protected themselves and their homes against storms. Perhaps they never got any external help like Water and Mold Restoration Services to deal with the aftermath of the storms. Besides this, do not forget about the havoc wreaked by the storms on their homes– roofs
torn into pieces, windows broken, and the structure of their houses completely destroyed. However, they might have never got any assistance for window or Roof Repair. Yet, they were not bitter about the storm and its victims. They simply changed the alliances of their consciousnesses from the identification of self-within-the-flesh to self-within-the-storm. Man’s and woman’s and nature’s intents were largely the same and understood as such. Man and woman did not fear the elements in those early times, as is now supposed.

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

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

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

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

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

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

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

4th Dimension, Dreams, Electrical Reality, Energy, Evolution, Feelings, Inner universe, Lessons, METAPHYSICAL EXERCISES, Metaphysics, Physical Life, Thought, Thoughts, Uncategorized, Unknown

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

March 19, 2016 zzzesus

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

We may feel alone in life if all of our relatives are dead, for example. This might make us want to look here and there in newspapers, death records or online obituaries for clues about past relatives to uncover about our own lives. In the same way, entering life, we often assure ourselves that past friends or relatives are there before us, maybe even watching over us.

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

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

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

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

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

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

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

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

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

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

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

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

Electrical Reality, Emotions, Evolution, Feelings, HEALING, Inner universe, Lessons, Metaphysics, Physical Life, Thought, Thoughts, Uncategorized, Unknown

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

March 15, 2016 zzzesus

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

4th Dimension, Dreams, Electrical Reality, Evolution, Inner universe, Metaphysics, Ontology, Physical Life, Thoughts, Time, Uncategorized

The Main Myth

March 13, 2016 zzzesus

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Electrical Reality, Energy, Evolution, Gestalt, Inner universe, Metaphysics, Physical Life, Thoughts, Time, Uncategorized

The Idea of Ether

March 13, 2016 zzzesus

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

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

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

4th Dimension, Dreams, Electrical Reality, Emotions, Energy, Evolution, Gestalt, Inner universe, Lessons, Metaphysics, Ontology, Thought, Thoughts, Time, Uncategorized

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

March 12, 2016 zzzesus

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

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

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

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

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

Once scientists theorized the ether as the medium in which the physical universe existed. Conascious-Mind-2 is the psychological medium in which the consciousness of the world exists. The word “ego” is much bandied about, and in many circles it has a poor reputation. It is, however, as I use it, a term meant to express the ordinarily conscious directive portion of the self. It is our conscious version of what we are. It is directed outward into the physical world. It is also aware, however, of some of our “unconscious” activities. It is the one we identify with, so it is aware of our dreams, for example, as we are, and it is quite conscious of the fact that its existence rests upon knowledge that it does not itself possess.

As we have an ego, fully conscious, directed toward the physical world, we also have what I call an inner ego, directed toward inner reality. We have, in other words, a potion of oneself that is fully conscious in Conscious-Mind-2. The ego in our ordinarily world, which again we will call Conscious-Mind-1, is uniquely equipped to deal with that environment. It manipulates with rules of cause and effect and consecutive moments. It deals with an objectified reality. It can stretch its capacities becoming far more aware of inner events than it is normally allowed to do, but its main purpose is to deal with the world of effects, to encounter events.

The inner ego is fully conscious. It is a portion of us, however, that deals with the formation of events, that glories in a rather rambunctious and creative activity that our specifications of time and place physically preclude. The unconscious, so-called, is — and quite conscious, but in another realm of activity. There must be a psychological chamber between these two portions of the shelf, however — these seemingly undifferentiated areas, in which back-and-forth translations can occur. Dream periods provide that service, or course, so that in dreams the two egos can meet and merge to some extent, comparing notes like strangers who perhaps meet to some extent, comparing notes like strangers who perhaps meet on a train at night, and are amazed to discover, after some conversation, that they are indeed close relatives, each embarked upon the same journey though seemingly they travelled alone.

In those terms the undifferentiated area is actually filled with motion as psychological transitions and translations are made, until in dreams the two egos often merge into each other — so that sometimes we waken briefly with a sense of elation, or a feeling that in dreams we have met an old and valued friend.

Our world is populated by individuals concentrating upon physical activities, dealing with events that are “finished products” — at least in usual terms. Our inner egos populate Conscious-Mind-2, and deal with the actual creation of those events that are then objectified. Since “the rules” of Conscious-M
ind-2 are different, that reality is not at all bound by our physical assumptions. It contains, therefore, the inner ego of each individual who has lived or will ever live upon the earth.

I am speaking of that framework now only as it applies to our world — not in its relationship to other realities. Conscious-Mind-2 is described as the heroic dimension. There is a great give-and-take between the two frameworks — our regular working one, Conscious-Mind-1, and this other more comprehensive reality. We need to understand the creative ramifications involved, for the prime work of our world is actually done in that other wider aspect of our existence.

Physically we have at our fingertips, certain accumulations of knowledge, objectified through the passage of information verbally through the ages, in records or books, and through television. We use computers to help our process information, and we have a more or less direct access to physical knowledge. We acquired it through the use of our senses. There is systemized knowledge, where men and women have accumulated facts in one particular field, processing it in one way or another. Our own senses bring us information each moment, and that information is in a way already invisibly processed according to our own beliefs, desires, and intents.

We will ignore as information certain stimuli that another person, for example, will latch on to immediately. Even in our own world, then, our interests and desires serve as organizational processes that screen out certain information. The information available in Framed-mind-2 is in our terms infinite.

It is the source of our world, so therefore it contains not only all knowledge physically available, but far more. I do not want to compare the inner ego with a computer in any way, for a computer is not creative, nor is it alive. We think of course of the life that we know as LIFE. It is, however, only the manifestation of what in those terms can only be called the greater life out of which our life springs. This is not to compare the reality that we know in derogative terms to the other-source existence, either, for our own world contains, as each other world does , a uniqueness and an originality that in those terms exists nowhere else — for no world of existence is like any other.

The inner ego is a portion of the shelf, for example — is the portion of our self — that is aware of our reincarnational activities. It is the part of us that exists outside of time, yet simultaneously lives in time. We form our own reality. The ego that we are aware of obviously could not form our own body for us, however, or grow our bones. It knows how to assess the conditions of the world. It makes deductions. Our reasoning is highly important, yet alone it cannot pump our blood or tell our eyes how to see.

The inner ego does the actual work that brings about the events we have decided upon. In very simple terms, if we want to pick up a book, and then do so, we experience that events that occurred to bring the motion about. The inner ego directs those activities.

If we want to change our job, and hold that desire, a new job will come into our experience in precisely the same fashion, in that the inner events will be arranged by the inner ego. A body event involves the working of numerous muscles and joints and so forth. An event involving a job change concerns motion on the part of many people, and implies a network of communication on the part of all of the inner egos involved. Obviously, then, a mass physical event implies an inner system of communications of proportions that would put out technological communications to shame.

We may then, unknowingly acquire an illness and recover, never aware of our malady, being healed because of a series of events that would seemingly have nothing to do with the illness itself — because in Conscious-Mind-2 the inner ego, knowing both the reason for the illness, and its cure, brought about those precise situations that remedied the condition. Such events happen automatically, when nothing hampers recovery at our end.

The communication between the inner and outer egos should obviously be as clear and open as possible. As a general rule, the inner ego depends upon our assessment of physical events. Our involvement in the private aspects of our living, and our participation in mass events, has much to do with our estimation of the physical situation, and with our beliefs and desires regarding it. A very simple example: If we want to write a letter we do so. There is no conflict between our desires, beliefs, and the execution of the act, so the action itself flows smoothly. If for some reason or another, through a poor assessment of our reality, we believe that such an act is dangerous, then we will hamper the flow between the desire and the execution. The flow or creativity begun by the inner ego will be impeded.

Electrical Reality, Emotions, Energy, Etheric Body, Evolution, Feelings, Gestalt, Inner universe, Lessons, METAPHYSICAL EXERCISES, Metaphysics, Ontology, Thought, Thoughts, Uncategorized, Unknown

Let us take tours through psychological realities

March 10, 2016 zzzesus

Or tours through psychic lands rather than physical ones. Such journeys “Take no time” in our terms.

We have a storm. Weathermen or weather women speak of local conditions and merging air currents. We are in a realm where consciousnesses merge. A constant state of growth, expansion, and development. We can travel to many great universities of the mind.

Much of this is difficult to explain, for information and knowledge is constantly transformed — almost completely reborn, so to speak, through characteristics that are inherently a part of thought itself. Knowledge is changed automatically through the auspices of each consciousness who perceives it. It is magnified and yet refined. It is a constant language, yet one that transforms itself. We can exchange with each other a more complicated system of reality than any computer could handle. We do not understand or perceive the ways in which our reality contributes to the foundation of the mass-world reality that we experience. Unconsciously, each individual participants in forming that world. The primary encounter must be a subjective inner one, and intersection of consciousnesses that is then physically experienced.

The encounters themselves occur in a Framed-mind-3 environment. That framework of course, again in terms of an analogy, exists another step away from our own Framed-mind-2. I do not want to get into a higher-or-lower hierarchy here, but the frameworks represent spheres of action. Our encounters initially take place, then, beyond the sphere that deals exclusively with either our physical world or the inner mental and psychic realm from which our present experience springs.

Like as motes of dust might be swept along with a brisk autumn wind from one area to another. We are carried above the land of our usual perception so that portions of us glimpse subjective states. These arouse our curiosity even when consciously we are not aware of perceiving them. That curiosity acts as impetus.

Our intents and concerns, our interests, our needs and desires, our characteristics and abilities, directly influence our material, for they lead us to it to begin with.

We want to make the material workable in our world — a natural and quite understandable desire. The proof is in the pudding, and so forth. Yet of course we are also participators in an immense drama in which the main actions occur outside of our world, in those realms from which our world originated — and we are, foremost, natives of those other realms, as each individual is; each being is.

Those realms are far from lonely, dark, and chaotic. They are also quite different from any concept of nirvana or nothingness. They are composed of ever-spiraling states of existence in which different kinds of consciousnesses meet and communicate. They are not impersonal realms, but are involved in the most highly intimate inter-actions. Those interactions exist about us all the while, and I would like us in our thoughts to aspire toward them, to try to stretch our perceptions enough so that we become at least somewhat aware of their existence.

These frameworks, while I speak of them separately, exist one within the other, and each one impinges upon the other. To some extent we are immersed in all realities.

If we could, try to sense this greater context in which we have our being. Our rewards will be astonishing. The emotional realization is what is important, of course, not simply an intellectual acceptance of the idea. Do not forget the vaster context. Which will trigger responses on our part, increasing still further the scope of knowledge that we can receive.

In our world knowledge must be translated into specifics, yet we also deal with emotional realities that cannot be so easily deciphered. In the atmosphere now, there are hints of those undecipherable yet powerful realities that will, in time, gradually be described in verbal terms that make sense to us.

According to our understanding, our own comprehensions and perceptions will bring other clues, either in the waking or the dream state. Keep our minds open for them, but without any preconceived ideas of how they might appear. Development triggers certain psychic activity that then triggers further growth.

To some extent Framed-mind-1 and 2 is of course an example of an entire idea, for we receive a good deal of information of physical life. Still they must be colored by our ideas of what physical lives are.

Even our concepts of creativity are necessarily influenced by Framed-mind-1 thinking, of course.

Acts of creativity best approach the workings of Framed-mind-2, for [those] acts always involve leaps of faith and inspiration, and the breaking of barriers.

When we are writing, we draw upon associations, memories, and events that are known to us and others, that perhaps we had forgotten but that suddenly spring to mind in answer to our intent and following our associations. When an artist is painting a landscape, he might unconsciously compare hundreds of landscapes viewed in the past in multitudinous, seemingly forgotten hues that splash upon the grass or trees, or as he seeks for a new creative combination. Art is his or her focus so that he draws from Framed-mind-2 all of those pertinent data that are necessary for his or her painting. Not just technique is concerned, but the entire visual experience of his or her life.

Framed-mind-2 involves a far vaster creative activity, in which our life is the art involved — and all [of the] ingredients for its success are there, available. When we are creating a product or a work of art, the results will have much to do with our idea of what the product is, or what the work of art is — so our ideas about our life, or life itself, will also have much to do with our experience of it as a living art.

If we believe in the laws of cause and effect, as accepted, or in the laws of polarity, as accepted, then we will be bound by those laws, for they will represent our artistic technique. We will believe that we must use them in order to, say, paint the living portrait of our life. We will therefore structure our experience, drawing to oneself from Framed-mind-2 only that which fits. We will not have the “technique” to attract other experience, and as long as we stick with one technique our life-pictures will more or less have a certain monotony.

Write and artist also bring more into his or her work than the simple ability to write or paint. In one way or another all of his or her experience is involved. When we pay attention to Framed-mind-1 primarily, It is as if we have learned to write simple sentences with one word neatly before the other. We have not really learned true expression. In our life we are writing sentences like “See Tommy run.” Our mind is not really dealing with concepts but with the simple perception of objects, so that little imagination is involved. We can express the location of objects in space, and we can communicate to others in similar fashion, confirming the physical obvious properties that others also perceive.

In those terms, using our analogy, the recognition of Framed-mind-2 would bring us from that point to the production of great art, where words served to express not only the seen but the unseen — not simply facts but feelings and emotions — and where the words themselves escaped their consecutive patterns, sending the emotions into realms that quite defied both space and time.

Now and then people have such moments, and yet each private reality has its existence in an eternal creativity from which, our world springs.

It is not as if that vaster reality were utterly closed to our perception, for it is not. To some extent it is everywhere apparent in each person’s private experience, and it is obviously stated in the very existence of our world itself. The religions, in one way or another, have always perceived it, although the attempt to interpret that reality in terms of the recognized facts of the world is bound to distort it.

Our world, then, is the result of a multidimensional creative venture, a work of art in terms almost impossible for us to presently understand, in which each person and creature, and each particle, plays a living part. Again, in Framed-mind-2 each event is known, form the falling of a leaf to the falling of a star, from the smallest insect’s experience on a summer day to the horrendous murder of an individual on a city street. Those events are not divorced from our reality, not thrust upon us, not apart from our experience. It often only seems to be because we so compartmentalize our own experience that we automatically separate ourselves from such knowledge.

Creativity does not deal with compartments. It throws aside barriers. Even most people who are involved in creative work often apply their additional insights and knowledge only to their art, however — not to their lives. They fall back to cause and effect.

Framed-mind-1 life is, again, based on the idea that we have only so much energy, that we will wear out, and that a certain expenditure of energy will produce a given amount of work — in other words, that applied effort of a certain kind will produce the best results. In the same way, it is believed that the energy of the universe will die out. All of this presupposes “the fact” that no energy is inserted into the world. The source of the world would therefore seem no longer to exist, having worn itself out in the effort to produce physical phenomena. In the light of such thinking, Framed-mind-2 would be an impossibility.

Instead, the energy of life is inserted constantly into our world, in a way that has nothing to do with our so-called physical laws. The universe expands as an idea does. The greater life of each creature exist in the framework that “originally” gave it birth, and in a greater manner of speaking each creature, regardless of its age, is indeed being constantly reborn. Couched in our terms of our world’s known reality, which deal with local properties of Framed-mind-2 as they have impact in our experience.

Dreams, Electrical Reality, Emotions, Energy, Evolution, Feelings, Inner universe, Lessons, METAPHYSICAL EXERCISES, Metaphysics, Physical Life, Uncategorized, Unknown

Men’s and Women’s private roles in the nature of mass events

March 9, 2016 zzzesus

We must first look into the medium in which events appear concrete and real. The great sweep of the events of nature can be understood only by looking into a portion of their reality that is not apparent to us. We want to examine, therefore, the inner power of natural occurrences.

A scientist examining nature studies its exterior, observing the outsideness of nature. Even investigative work involving atoms and molecules, or [theoretical] faster-than-light particles, concern the particle nature of reality. The scientist does not usually look for nature’s heart. He or she certainly does not pursue the study of its soul.

All being is manifestation of energy — an emotional manifestation of energy. Man or woman can interpret the weather in terms of air pressure and wind currents. He or she can look to fault lines in an effort to understand earthquakes. All of this works at a certain level, to a certain degree. Man’s or woman’s psyche, however, is emotionally not only a part of his or her physical environment, but intimately connected with all of nature’s manifestations. Using the terms Framed-mind 2, man’s or woman’s identification with nature is a strongly-felt reality in Framed-mind 2. And there we must look for the answers regarding man’s or woman’s relationship with nature. There in Frame-mind 2 the nature of the psyche appears quite clearly, so that its sweeps and rhythms can be understood. The manifestations of physical energy follow emotional rhythms that cannot be ascertained with gadgets or instruments, however fine.

Why is one killed and not another? Why does an earthquake disrupt an entire area? What is the relationship between the individual and such mass events of nature?

Before we can begin to consider such questions, we must take another look at our world, and ascertain its source, for surely its source and nature’s are the same. We make some distinctions between events and our interpretation of them.

It certainly seems that our world is concrete, factual, definite, and that its daily life rests upon known events and facts. We make a clear distinction between fact and fantasy. We take it for granted as a rule that our current knowledge as a people rests upon scientific data, at least, that are unassailable. Certainly technological development appears to have been built most securely upon a body of concrete ideas.

The world’s ideas, fantasies, or myths may seem far divorced from current experience — yet all that we know or experience has its origin in that creative dimension of existence that I am terming Framed-mind 2. In a manner of speaking our factual world rises on a bed of fantasy, myth, an imagination, from which all of our detailed paraphernalia emerge. What then is myth, and what do I mean by the term?

Myth is not a distortion of fact, but the womb through which fact must come. Myth involves an intrinsic understanding of the nature of reality, couched in imaginative terms, carrying power as strong as nature itself. Myth-making is a natural psychic characteristic, a psychic element that combines with other such elements to form a mythical representation of inner reality. That representation is then used as a model upon which our civilizations are organized, and also as a perceptual tool through whose lens we interpret the private events of our life in their historical context. For instance, while some might dismiss the story of primitive men and women separating from each other and living individually due to their emotional conflicts as a myth, they forget that this mere myth is something that might have laid the foundation for divorces in the modern world. Otherwise, there wouldn’t be professionals like a family lawyer bradford or institutions like courts or terms like “divorce” in the civilized world.

Remember that when we accept myths, we call them facts, or course, for they become so a part of our lives, of societies and our professions, that their basis seems self-apparent. Myths are vast psychic dramas, more truthful than facts. They provide an ever-enduring theater of reality. It must be clearly understood, then, that myths imply the nature of psychic events whose enduring reality exists in Framed-mind 2, and forms the patterns that are then interpreted in our world.

If someone is caught in a natural disaster, the following questions might be asked: “Am I being punished by God, and for what reason? Is the disaster the result of God’s vengeance?” A scientist might ask instead: “With better technology and information, could we somehow have predicted the disaster, and saved many lives?” He or she might try to dissociate himself or herself from emotion, and to see the disaster simply as the result of a non personal nature that did not know or care what lay in its path.

In all cases, however, such situations instantly bring to mind questions of man’s or woman’s reality and course, his or her connections with God, his or her planet, and the universe. He interprets those questions according to his or her own beliefs.

Myths are natural phenomena, rising from the psyche of man or woman as surely as giant mountain ranges emerge from the physical planet. Their deeper reality exists, whoever, in Framed-mind 2 as source material for the world that we know.

In those terms, the great religions of our civilizations rise from myths that change their characters through the centuries, even as mountain ranges rise and fall. We can see mountain ranges. It would be ridiculous to ignore their reality. We see our myths somewhat less directly, yet are apparent within all of our activities, and they form the inner structures of all or our civilizations with their multitudinous parts.

In those terms, then, Christianity and our other religions are myths, rising in response to an inner knowledge that is too vast to be clothed by facts alone. In those terms also, our science is also quite mythical in nature. This may be more difficult for some or us to perceive since it appears to work so well. Others will be willing enough to see science in its mythical characteristics, but will be most reluctant to see religion as we know it in the same light. To some extent or another, however, all of these ideas program our interpretation of events.

In this discussion, we are more or less dealing with the events of nature as we understand it. It will seem obvious to some, that a natural disaster is caused by God’s vengeance, or is at least a divine reminder to repent, while others will take it for granted that such a catastrophe is completely neutral in character, impersonal and [quite] divorced from man’s and woman’s own emotional reality. The Christian scientist is caught in between. Because we divorce ourselves from nature, we are not able to understand its manifestations. Often myths get in the way. When myths become standardized, and too literal, when we begin to tie them too tightly to the world of facts, then we misread them entirely. When myths become most factual they are already becoming less real. Their power becomes constrained.

Most people interpret the realities of their lives, their triumphs and failures, their health or illness, their fortune or misfortune, then, in the light of a mythical reality that is not understood as such. What is behind these myths, and what is their source of power?

Facts are a very handy but weak brew of reality. They immediately consign certain kinds of experiences as real and others as not. The psyche, however, will not be so limited. It exists in a medium of reality, a realm of being in which all possibilities exist. It creates myths the way the ocean creates spray. Myths are originally psychic fabrications of such power and strength that whole civilizations can rise from their source. They involve symbols and know emotional validities that are then connected to the physical world, so that that world is never the same again. They cast their light over historical events because they are responsible for those events. They mix and merge the inner, unseen but felt, eternal psychic experience of man with the temporal events of his or her physical days, and form a combination that structures thoughts and beliefs from civilization to civilization. In Framed-mind 2 the interior power of nature is ever-changing. The dreams, hopes, aspirations and fears of man and woman interact in a constant motion that then forms the events of our world. That interaction includes not only man, of course, but the emotional reality of all earthly consciousnesses as well, from a microbe to a scholar, from a frog to a star. We interpret the phenomena of our world according to the mythic characteristics that we have accepted. We organize physical reality, then, through ideas validity. The physical body itself is quite capable of putting the world together in different fashions than the one that is familiar to us.

We divorce ourselves from nature and nature’s intents far more than the animals do. Nature in its stormy manifestations seems like an adversary. We must either look for reasons outside of ourselves to explain what seems to be nature’s ill intent at such times, or its utter lack of concern.

Science often says that nature care little for the individual, only for the species, so then we must often see ourselves as victims in a larger struggle for survival, in which our own intents do not carry even the puniest sway.

ALIEN, Electrical Reality, Evolution, Inner universe, Lessons, Metaphysics, Ontology, Physical Life, Thoughts, Uncategorized, Unknown

Video as a mass means of communal meditation

March 8, 2016 zzzesus

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.

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.

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.

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.

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.

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.

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.

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.

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.

“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.”

Dreams, Electrical Reality, Evolution, Feelings, HEALING, Lessons, Metaphysics, Physical Life, Thoughts, Uncategorized

Unfortunate areas of private and mass experience

March 1, 2016 zzzesus

Suggestions for effective solutions? “We get what we concentrate upon.” Our mental images bring about their own fulfillment. These are ancient dictums, but we must understand the ways in which our mass communication systems amplify both the “positive and the negative” issues.

Individually, and as a civilization, we have undermined our own feelings of safety; yet methods to reinforce those necessarily feelings of biological integrity and spiritual comprehension that can vastly increase our spiritual and physical existence.

Our beliefs have generated feelings of unworth. Having artificially separated ourselves from nature, we do not trust it, nut often experience it as as adversary. Our religions granted man a soul, while denying any to other species. Our bodies then were relegated to nature and our souls to god, who stood immaculately apart from His or Her creations.

Our scientific beliefs tell us that our entire world happened accidentally. Our religions tell us that man and woman are sinful: The body is not to be trusted; the senses can lead us astray. In this maze of beliefs we have largely lost a sense of our own worth and purpose. A generalized fear and suspicion is generated, and life too often becomes stripped of any heroic qualities. The body cannot react to generalized fear and suspicion is generated, and life too often becomes stripped of any heroic qualities. The body cannot react to generalized threats. It is, therefore, put under constant strain in such circumstances, and seeks to specify the danger. It is geared to act in our protection. It builds up strong stresses, therefore, so that on many occasions a specific disease or threat situation is “manufactured” to rid the body of tension grown too strong to bear.

Many are familiar with private meditation, when concentration is focused in one particular area. There are many methods and schools of thought here, but a highly suggestive state of mind results, in which spiritual, mental, and physical goals are sought. It is impossible to mediate without a goal, for that intent is itself a purpose. Unfortunately, many of our public health programs, and commercial statements through the various media, provide us with mass meditations of a most deplorable kind. I refer to those in which the specific symptoms of various diseases are given, in which the individual is further told examine the body with those symptoms in mind. I also refer to those statements that just as unfortunately specify diseases for which the individual may experience no symptoms of an observable kind, but is cautioned that these disastrous physical events may be happening despite his or her feelings of good health. Here the generalized fears fostered by religious, scientific, and cultural beliefs are often given as blueprints of diseases in which a person can find a specific focus — the individual can say: “Of course, I feel listless, or panicky, or unsafe since I have such-and-such a disease.”

The breast cancer suggestions associated with self-examinations have caused more cancers than any treatments have cured. They involve intense meditations of the body, and adverse imagery that itself affects the bodily cells. Public health announcements about high blood pressure themselves raise the blood pressure of millions of television viewers.

Our current ideas of preventive medicine, therefore, generate he very kind of fear that causes disease. They all undermine the individual’s sense of bodily security and increase stress while offering the body a specific, detailed disease plan. But most of all, they operate to increase the individual sense of alienation from the body, and to promote a sense of powerlessness and duality.

CITY OF VANGUARD