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Physically death gives life

May 9, 2016 zzzesus Leave a comment

All biological organisms know that physical life depends upon a constant transformation of consciousness and form. This biological knowledge is intimately acknowledged at microscopic levels. Even our cells know that their deaths are necessary for the continuation of our physical form.

The entire orientation is strange or alien only to our conscious belief systems. in one way or another, most people are aware of a desire for death before they die — a desire they usually do not consciously acknowledge. To a large measure, the sensations of pain are also the results of our beliefs, so that even diseases that are indeed accompanied, now, by great pain, need not be. Obviously, I am saying that “deadly” viruses do not “think of themselves” as killers, and more than a cat does when it devours a mouse. The mouse may die, and a cell might die as a result of the virus, but the connotations applied to such events are also the result of beliefs. In the greater sphere of spiritual and biological activity, the viruses are protecting life at their level, and in the capacity given them.

In one way or another, they are always invited in response to that greater rhythm of existence in which physical life is dependent upon constant transformation of consciousness and form.

The phase of death is, then, a part of life’s cycle. I have mentioned evolutionary experiments, as we think of evolution. There is a disease that I have read about recently, where the skin turns leathery after intense itching — a fascinating development in which the human body tries to form a leathery-like skin that would, if the experiment continued, be flexible enough for, say, seat pose and normal locomotion, yet tough enough to protect itself in jungle environments from the bites of many “still more dangerous” insects and snakes. Many such experiments appear in certain stages as diseases, since the conditions are obviously not normal physical ones. To some extent, cancer also represents a kind of evolutionary experiment. But all such instances escape us because we think of so-called evolution as finished.

Some varieties of our own species were considered by the animals as diseased animal species, so I want to broaden our concepts there. In the entire natural scheme, and at all levels — even social or economic ones — disease always has its own creative basis. Abnormalities of any kind in birth always represent probable versions itself — and they are kept in the gene pool to provide a never-ending bank of alternates.

There are all kinds of interrelationships. So-called Mongoloid children, for example, are reminders of man’s and woman’s purely emotional heritage, as separate from his or her intellectual achievements. They often appear more numerously in industrialized civilizations for that reason

The disease I referred to is Onchocerciasis, which is caused by a filarial parasite spread by the bite of the blackfly. Beside producing the gruesome leathery skin, Onchocerciasis can cause blindness — hence its common name, river blindness. This most serious affliction appears to be centered in West Africa, and infects many millions of people there. Four centuries ago, it was carried to the Western Hemisphere by slaves, and is now found in certain areas of Mexico, south to Brazil.

Onchocerciasis doesn’t kill, and the percentage of victims who lose their sight varies according to location. Perhaps in this biological experiment, the blindness represents an evolutionary dead end, in those terms.

Dreams, Electrical Reality, Emotions, Evolution, Feelings, Inner universe, Lessons, METAPHYSICAL EXERCISES, Thought, Thoughts, Uncategorized, Unknown

True psychology

May 2, 2016 zzzesus Leave a comment

We have been taught to believe that impulses are wrong generally speaking, or at best that they represent messages from a nefarious subconscious, giving voice to dark moods and desires.

For example: Many of us believe in the basis of Freudian psychology — that the son naturally wants to displace the father in his mother’s attentions, and that beneath the son’s love for his father, there rages the murderous intent to kill. Ridiculous idiocy!

The self, so spectacularly alive, seemed equipped with reason to understand the great import of its own certain extinction. Such a tragedy to project upon the living personality.

We cannot begin to have a true psychology, again, unless we see the living self in a greater context, with greater motives, purposes and meanings that we now assign to it, of for that matter than we assign to nature and its creatures. We have denied many impulses, or programmed others so that they are allowed expression in only certain forms of action. I any of us do still believe in the Freudian or Darwinian selves, then we will be leery about impulses to examine our own consciousness, afraid of what murderous debris might be uncovered. I am not speaking merely in hypothetical terms. For example, a well-intentioned woman: She worries about her overweight condition, and depressed at what she thinks of as her lack of discipline in following diets. In her dismay, she visits a psychologist, who tells her that her marriage might somehow be part of the problem. The woman never went back. It’s hard to say why though. The psychologist that she visited was bound to have had many years of training, after finding inspiration from somewhere like a up-skilled, counsellors-psychologists-working-in-community-services, to build a successful career in helping people who may be in the same situation as this woman. Did she think that the psychologist was wrong? No. She was afraid that she might discover within herself the buried impulse to kill her husband, or to break up the marriage, but she was sure that her overweight condition hid some unfortunate impulse.

Actually the woman’s condition hid her primary impulse: to communicate better with her husband, to ask him for definite expression of love. Why does he not love her as much as she loved him? She could say it was because she was overweight, after all, for he was always remarking adversely about her fleshy opulence — though he did not use such a sympathetic phrase.

He could not express his love for her in the terms she wished for be believed that women would, if allowed to, destroy the man’s freedom, and he interpreted the natural need for love as an unfortunate emotional demand. Both of them believed that women were inferior, and quite unknowingly they followed a Freudian dogma.

The ideas we have been speaking of, then, are intimately connected with our lives. The man just mentioned denies his personal impulses often. Sometimes he is not even aware of them as far as they involve the expression of affection or love to his wife.

In those areas where we cut down on our impulses, upon their very recognition, we close down probabilities, and prevent new beneficial acts that of themselves would lead us out of our difficulty. We prevent change. But many people fear that any change is detrimental, since they have been taught, after all, that left alone their bodies or their minds of their relationships are bound to deteriorate. Often, therefore, people react to events as if they themselves possessed no impetus to alter them. They live their lives as if they are indeed limited in experience not only to a brief lifetime, but a lifetime in which they are the victims of their chemistry — accidental members of a blighted species that is murderous to it very core.

Another example: A woman found a small sore spot on her breast. Remembering well the barrage of negative suggestions that passes for preventative medicine — the public service announcements about cancer — she was filled with foreboding. She went to the doctor, who told her he did not believe there was anything wrong. He suggested X-rays, however, “just to be on the safe side,” and so he body was treated to a basically unnecessary dose of radiation in the name of preventative medicine.

I am not suggesting that we do not visit doctors under such situations, because the weight of our negative beliefs about our bodies usually makes it too difficult for us to bear such uncertainties alone. Nevertheless, such actions speak only too loudly of our mass beliefs involving the vulnerability of the self and its flesh.

To me, it it almost inconceivable that, from our position, any of us seriously consider that the existence of our exquisite consciousness can possibly be the result of a conglomeration of chemicals and elements thrown together by a universe accidentally formed, and soon to vanish. So much more evidence is available to us: the order of nature; the creative drama of our dreams, that project our consciousness into other times and places; the very precision with which we spontaneously grow, without knowing how, from fetus into an adult; the existence of heroic themes and quests and ideas that pervade the life of even the worst scoundrel — these all give evidence of the greater context in which we have our being.

If the universe existed as we have been told it does, then there would be no psychological avenues to connect worlds. There would be no extensions of the self that would allow us to travel such a psychological distance to those thresholds of reality that forms our mental environment. If the universe were structured as we have been told, the probability of the mass world would not be formed as the result of individual impulses. They meet and merge, and form platforms for action.

We live surrounded by impulses. We must make innumerable decisions in our lives — most choose careers, mates, cities of residence. Experience can help us make decisions, but we make decision long before we have years of experience behind us.

Overall, whether or not we are conscious of it — for some of us are, and some of us are not — our lives do have a certain psychological shape. That shape is formed by our decisions. We make decisions as the result of feeling impulses to do this or that, to perform in one manner or another, in response to both private considerations and in regard to demands seemingly placed upon us by others. In the vast arena of those numberless probabilities open to us, we do of course have some guidelines. Otherwise we would always be in a state of indecision. Our personal impulses provide those guidelines by showing us how best to use probabilities so that we fulfill our own potential to greatest advantage — and in so doing, provide constructive help to the society at large.

When we are taught not to trust our impulses we begin to lose our powers of decision, and to whatever extent involved in the circumstances, we begin to lose our sense of power because we are afraid to act.

Many people are in a quandary of indecision. Some might lament, for example: “I do not know what to do, or what direction to follow. I think that I could make music my career. I am musically gifted. On the other hand, I feel a leaning toward psychology. I have not attended music lately. However, music is usually one of those skills that a person never forgets. If they’re talented enough, they will be able to make a career out of it. It’s a lot easier to make it professional as a music artist these days, especially with the help of music streaming sites, such as Spotify. Aspiring musicians only have to purchase some spotify-plays to get themselves started, and then they should be able to kick off their career. If an individual believes they’re talented enough to make music a career, they should follow that dream. However, if there’s something that an individual might be better at, it could be worth looking into that. For example, sometimes I think I could be a teacher. In the meantime I Am meditating and hoping that the answer will come.” Such a person is afraid to trust anyone impulse enough to act upon it. All remain equally probable activities. Meditation must be followed by action — and true meditation is action. Such people are afraid of making decisions because they are afraid of their own impulses — and some of them can use meditation to dull their impulses, and actually prevent constructive action. As long as you pick something that resonates with you, you should do well on your path. Don’t forget to tap into the resources made available for you, from crafting a resume using https://www.arcresumes.com/, to taking on volunteer work to feed your soul and find a new pathway. The universe will help guide you along the way.

Impulses arise in a natural, spontaneous, constructive response to the abilities, potentials, and needs of the personality. They are meant as directing forces. Luckily, the child usually walks before it is old enough to be taught that impulses are wrong, and luckily the child’s natural impulses toward exploration, growth, fulfillment, action and power are strong enough to give it the necessary springboard before our belief systems begin to erode its confidence. We have physical adult bodies. The pattern for each adult body existed in the fetus — which again, “luckily,” impulsively, followed its own direction.

No one told it that it was impossible to grow from a tiny cell — change that to a tiny organism instead of a cell — to a complicated adult structure. What tiny, spindly, threadlike, weak legs we all once had in our mother’s wombs! Those tiny, spindly legs now climb mountains, stride gigantic boulevards, because they followed their own impulsive shapes. Even the atoms and molecules within them sought out their own most favorable probabilities. And in terms that we do not understand, even those atoms and molecules made their own decisions as the result of recognizing and following those impulsive sparks toward action that are inherent in all consciousness, whatever their statues in our terms.

Consciousness attempts to grow toward its own ideal development, which also promotes the ideal development of all organizations in which it takes part.

We are back, then, to the matter of the ideal and its actualization. When and how do our impulses affect the world? Again, what is the ideal, the good impulse, and why does it seem that our experience is so far from that ideal that it appears to be evil?

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

Impulses provide impetus toward motion

April 29, 2016 zzzesus Leave a comment

Impulses coax the physical body and the mental person toward utilization of physical and mental power.

They help the individual impress the world — that is, to act upon it and within it effectively. Impulses also open up choices that may not have been consciously available before. The cells precognate, and that at that level the body is aware of vast information, information not consciously known or apprehended. The universe and everything within it is composed of “information,” but this information is aware-ized containing” — information concerning the entire universe is always latent within each and any part of it.

The motive power of the universe and of each particle or wave or person within it it the magnificent thrust toward creative probabilities, and the tension that exists, the exuberant tension, that exists “between” probable choices and probable events. This applies to men/women and molecules, and to all of those hypothetically theorized smaller divisions with which scientists like to amaze themselves. Divisions or units.

In more mundane terms, impulses often come from unconscious knowledge, then. This knowledge is spontaneously and automatically received by the energy that composes our body, and then it is processed so that pertinent information applying to us can be taken advantage of. Ideally, our impulses are always in response to our own best interests — and, to the best interests of our world as well. Obviously there is a deep damaging distrust of impulses in the contemporary world, as in our terms there has been throughout the history that we follow. Impulses are spontaneous, and we have been taught not to trust the spontaneous portions of our being, but to rely upon our reason and our intellect — which both operate, incidentally, quite spontaneously, by the way.

When we let ourselves alone, we are spontaneously reasonable, but because of our beliefs it seems that reason and spontaneity make poor bedfellows.

Psychologically, our impulses are as vital to our being as our physical organs are. They are as altruistic, or unselfish, as our physical organs are. And yet each impulse is suited and tailored directly to the individual who feels it. Ideally, by following our impulses we would feel the shape, the impulsive shape of our life. We would not spend time wondering what one’s purpose was, for it would make itself known to us, as we perceived the direction in which our natural impulses led, and felt oneself exert power in the world through such actions. Impulses are doorways to action, satisfaction, the exertion of natural mental and physical power, the avenue for our private expression — the avenue where our private expression interests the physical world and impresses it.

Many cults of one kind or another, and many fanatics, seek to divide us from our natural impulses, to impede their expression. They seek to sabotage our belief in our spontaneous being, so that the great power of impetus becomes damned up. Avenues of probabilities are closed bit by bit until we do indeed live — if we follow such precepts — in a closed mental environment, in which it seems we are powerless. It seems we cannot impress the world as we wish, that our ideals must always be stillborn.

In the case of the Jonestown tragedy, for example, all doors toward probable effective action seemed closed. Followers had been taught to act against their natural impulses with members of their families. They had been taught not to trust the outside world, and little by little the gap between misguided idealism and an exaggerated version of the world’s evil blocked all doors through which power could be exerted — all doors save one. The desire for suicide is often the last recourse left to frightened people whose natural impulses toward action have been dammed up — intensified on the one hand, and yet denied any practical expression.

There is a natural impulse to die on the part of men/women and animals, but in such circumstances [as we are discussing here] that desire becomes the only impulse that the individual feels able to express, for it seems that all other avenues of expression have become closed. There is much misunderstanding concerning the nature of impulses, so we will discuss them rather thoroughly. I always want to emphasize the importance of individual action, for only the individual can help form organizations that become physical vehicles for the effective expression of ideals. Only people who trust their spontaneous beings and the altruistic nature of their impulses can be consciously wise enough to choose from a myriad of probable futures that most promising events — for again, impulses take not only [people’s] best interest into consideration, but those of all other species.

I am using the term “impulses” for the understanding of the general public, and in those terms molecules and protons have impulses. No consciousness simply reacts to stimuli, but has its own impulse toward growth and value fulfillment. It seems to many of us that impulses are unpredictable, contradictory, without reason, the result of erratic mixtures of body chemicals and that they must be squashed with as much deadly intent as some of us might when we spray a mosquito with insecticide.

Often the insecticide kills more than the mosquito, and its effects can be far-reaching, and possibly have disastrous consequences. However, to consider impulses as chaotic, meaningless — or worse, detrimental to an ordered life — represents a very dangerous attitude indeed; an attempt that causes many of our other problems, an attempt that does often distort the nature of impulses. Each person is fired by the desire to act, and to act beneficially, altruistically, to practically put his stamp, or her stamp,upon the world. When such natural impulses toward action are constantly denied over a period of time, when they are distrusted, when an individual feels in battle with his or her own impulses and shuts down the doors toward probable actions, then that intensity can explode into whatever avenue of escape is still left open.

I am not speaking of anything like “repression,” as it is used by psychologists, but a far deeper issue: one in which the very self is so distrusted that natural impulses of any kind become suspect. We try to inoculate ourselves against ourselves — a nearly impossible situation, of course. We expect our motives to be selfish because we have been told that they are, and so when we catch oneself with unkind motives we are almost comforted, because we think that at least we are behaving normally.

When we find oneself with good motives, we distrust them. “Surely,” we think, “beneath this seeming altruism, there must indeed be some nefarious, or at best selfish, motives that escape me.” As a people we are always examining our impulses, and yet we rarely examine the fruits of our intellects.

It may seem that impulsive actions run rampant in society, in cultish behavior, for example, or in the behavior of criminals, or on the part of youth, but such activities show instead the power of impulses denied their natural expression, intensified and focused on the one hand into highly ritualized patterns of behavior, and in other areas denied expression.

A particular idealist believes that the world is headed for disaster, and that is powerless to prevent it. Having denied his or her impulses, believing them wrong, and having impeded his/her expression of his/her own power to affect others, he/she might, for example, “hear the voice of God.” That voice might tell him or her to commit any of a number of nefarious actions — to assassinate the enemies that stand in the way of his/her great ideal — and it might seem to him and to others that he/she has a natural impulse to kill, and indeed an inner decree from God to do so.

According to conditions, such a person could be a member of a small cult of the head of a nation, a criminal or a national hero, who claims to act with the authority of God. Again, the desire and motivation to act is so strong with each person that it will not be denied, and when it is denied then it can be expressed in a perverted form. Man and woman must not only act, but he must act constructively, and he or she must feel that he or she acts for good ends.

Only when the natural impulse is denied consistently does the idealist turn into a fanatic. Each person in his or her own way is an idealist.

Power is natural. It is the force, the power of the muscle to move, or the eye to see, of the mind to think, the power of the emotions — these represent true power, and no accumulation of wealth or acclaim can substitute for that natural sense of power if it is lacking. Power always rests with the individual, and from the individual all political power must flow.

A democracy is a highly interesting form of government, highly significant because it demands so much of individual consciousness, and because it must rest primarily upon a belief in the powers of the individual. It is a tribute to that belief that it has lingered in our country, and operated with such vitality in the face of quite opposing beliefs officially held by both science and religion.

The idea [of democracy] expresses the existence of a high idealism — one that demands political and social organizations that are effective to some degree in providing some practical expression of those ideals. When those organizations fail and a gulf between idealism and actualized good becomes too great, then such conditions help turn some idealists into fanatics. Those who follow with great strictness the dictates of either science or religion can switch sides in a moment. The scientist begins tipping tables or whatever, and suddenly disgusted by the limits of scientific knowledge, he/she turns all of his/her dedication to what he/she thinks of as its opposite, or pure intuitive knowledge. Thus, he/she blocks his/her reason as fanatically as earlier he/she blocked his/her intuitions. The businessmen or businesswoman who believed in Darwinian principles and the fight for survival, who justified injustice and perhaps thievery to his/her ideal of surviving in a competitive world — she/she suddenly turns into a fundamentalist in religious terms, trying to gain his/her sense of power now, perhaps, by giving away the wealth he/she has amassed, all in a tangled attempt to express a natural idealism in a practical world.

How can we trust our impulses when we read, for example, that a man or woman commits a murder because he/she has a strong impulse to do so, or because the voice of God commanded it? If some of us followed our impulses right now, for example — our first natural ones — it might seem they would be cruel or destructive.

How do our impulses affect our future experience, and help form the practical world of mass reality?

Dreams, Electrical Reality, Emotions, Evolution, Feelings, Inner universe, Lessons, Metaphysics, Physical Life, TELEPATHY, Thoughts, Uncategorized, Unknown

Psychological objects

April 9, 2016 zzzesus Leave a comment

Objects just originate in man’s and woman’s imagination, there’s always a strong connection between objects and man’s and woman’s dreams. They act as symbols of inner reality, so it’s only natural that whether he/she is aware of it or not, man/woman perceives objects in such a fashion that they also stand for symbols that first originate in his/her dreams.

This also has to do with large events, that we might for convenience’s sake think of for now as psychological objects — that is, events seen and recognized by large numbers of people in the same way that objects are.

The Christ drama is a case in point, where private and mass dreams were then projected outward into the historical context of time, and then reacted to in such a way that various people became exterior participants — but in a far larger mass dream that was then interpreted in the most literal of physical terms. Even while it was, it also got the message across, though the inner drama itself was not recalled; and as the dream merged with historical events, and it was interpreted by so many, its message also became distorted — or rather, it mixed and merged with other such dreams, whose messages were far different.

Look at our nuclear-reactor troubles at the plant by Fukushima (Japan). The entire idea of nuclear power was first a dream — an act of the imagination of the part of private individuals — and then through fiction and the arts, a dream on the part of many people. Instantly, probabilities spun out from that dream in all directions, vast potential and dangers.

It was hardly a coincidence that this particular situation arrived in the social climate first of all portrayed in a movie.

Nuclear power stands for power, plain and simple. Is it good or bad? It stands in man’s and woman’s dreams as belonging to God: the power of the universe. Man and woman has always considered oneself, in our terms as set apart from nature, so he/she must feel set apart from nature’s power — and there must be a great division in his/her dreams between the two. Nuclear energy in fact, then, comes as a dream symbol, and emerges into the world as something to be dealt with.

Fundamentalists think of nuclear power as a force that God might use, say, to destroy the world. That event in Japan means one thing to them. Some of the scientists equate nuclear power with man’s and woman’s great curiosity, and feel that they wrest this great energy from nature, smarter than their fellow men — so they read those events in their own way. The probabilities are still surging, of course, and in private and mass dreams people try out all kinds of endings for that particular story.

All in all, millions of people are involved, who will be affected of course to one extent or another.

There is a tie-in, and it’s that the Christ drama happened as a result of man’s and woman’s dream, at least, of achieving brotherhood — a quiet, secure sense of consciousness, and a morality that would sustain him/her in the physical world.

The Christ drama did splash over into historical reality. Man’s and woman’s fears of not achieving brotherhood, or not achieving a secure state of consciousness, or a workable morality, result in his/her dreams of destruction, however they are expressed. And indeed, the present physical event as it exists now at the energy plant Fukushima can easily be likened to — and is — a warning dream to change man’s and woman’s actions.

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

The people of Jonestown died of an epidemic of beliefs

April 9, 2016 zzzesus Leave a comment

The case was startling, because of the obvious suicidal acts. The poison was after all, left as evidence. Had the same number of people been found dead of a vicious disease — aids or whatever– the virus involved would have been the villain.

We think of viruses as physical, and of thoughts as mental. We should know that thoughts also have their physical aspects in the body, and that viruses have their mental aspects in the body. At times we ask why an ailing body does not simply assert itself and use its healing abilities, throwing off the negative influence of a given set of beliefs and thoughts.

When we think of thoughts as mental and viruses as physical, the question is understandable. It is not just that thoughts influence the body, as of course they do; but each one of them represents a triggering stimulus, bringing about hormonal changes and altering the entire physical situation at any given time.

Our physical body is, as an entity, the fleshed-out version –the physically alive version — of the body of our thoughts. It is not that our thoughts have a chemical reality besides their recognizable mental aspects. I will use an analogy. It is not the best, but I hope it will get the point across: It is as if our thoughts turned into the various appendages of our body. They have an invisible existence within our body as surely as viruses do. Our body is composed not only of the stuff within it that, say, X-rays or autopsies can reveal, but it also involves profound relationships, alliances and affiliations that nowhere physically show. Our thoughts are as physically pertinent to our body as viruses are, as alive and self-propagating, and they themselves form inner affiliations. Their vitality automatically triggers all of the body’s inner responses. When we think thoughts they are conscious. We think in sentences, or paragraphs, or perhaps in images. Those thoughts, as clearly as I can explain this, rise from inner components of which we are unaware.

When the thought, is thought, it is, say, broken down again to those components. Our thoughts have an emotional basis, also. The smallest cell within our body contributes to that emotional reality, and reacts instantly to our thoughts.

In those terms, thoughts move far quicker of course than viruses. The action of the virus follows the thought. Each thought is registered biologically. Basically, when we have an immunity to a disease we have a mental immunity.

We think of viruses as evil, spreading perhaps from country to country, to “invade” scores of physical mechanisms. Now thoughts are “contagious.” We have natural immunity against all thoughts that do not fit in with our own purposes and beliefs, and naturally, we are “inoculated” with a wholesome trust and belief in our own thoughts above others. The old ideas of Voodooism recognized some of these concepts, but complicated and distorted them with fears of evil, psychic invasion, psychic killing, and so forth. We cannot divide, say, mental and physical health, nor can we divide a person’s philosophy from his bodily condition.

While I say all of this about thoughts and viruses, remember the context of the discussion, for new information and insights are always available to an individual from sub-conscious and the body does indeed send its own signals.

The people who died at Jonestown believed that they must die. They wanted to die. How could their thoughts allow them to bring about their [bodily deaths]? The question makes sense only if we do not realize that our thoughts are as physically a part of our body as viruses are.

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

We could not live without viruses

April 7, 2016 zzzesus Leave a comment

Nor could our biological reality as we know it exist without viruses.

Viruses appear to be “the bad guys,” and as a rule we think of them separately, as for example the smallpox virus. There are overall affiliations in which viruses take part, however, in which delicate balances are maintained biologically. Each body contains countless viruses that could be deadly at any given time and under certain conditions. These — and I am putting it as simply as possible — take turns being active or inactive within the body, in accordance with the body’s overall condition. Viruses that are “deadly in certain stages are not in others, and in those later stages they react biologically in quite beneficial ways, adding to the body’s stability by bringing about necessary changes, say, in cellular activities that are helpful at given rates of action. These in turn trigger other cellular changes, again of a beneficial nature.

As an example from another field, consider poisons. Belladona can be quite deadly, yet small doses of it were known to aid the body in disease conditions.

The viruses in the body have a social, cooperative existence. Their effects become deadly only under certain conditions. The viruses must be triggered into destructive activity, and this happens only at a certain point, when the individual involved is actively seeking either death or a crisis situation biologically.

The initial contagion in such cases is always emotional and mental. Social conditions are usually involved, so that an individual is, say, at the lower end of a poor social environment, a seeming victim of it, or in a situation where his individual values as a social member is severely weakened.

In the same way that a member of such a society can go [askew], blow his stack, go overboard, commit antisocial acts, so in the same fashion such a person can instead trigger the viruses, wreck their biological social order, so that some of them suddenly become deadly, or run [amok]. So of course the resulting diseases are infectious. To that degree they are social diseases. It is not so much that a virus, say, suddenly turns destructive — though it does — as it is that the entire cooperative structure within which all the viruses are involved becomes insecure and threatened.

Viruses mutate. Such is often the case. It seems quite scientific to believe in inoculations against such dangerous diseases — and certainly, scientifically, inoculations seem to work. People in our time right now are not plagued by smallpox, for example. Some cultures have believed that illnesses were caused by demons. Medicine men, through certain ceremonies, would try to rid the body of the demons — and those methods worked also. The belief system was tight and accepted, and it only began to fail when societies encountered “civilized views.”

If we call the demons “negative beliefs,” however, then we have taken strides forward. People continue to die of diseases. Many of our scientific procedures, including inoculations, of themselves “cause” new diseases. It does not help a patient inoculated against smallpox and polio if [eventually] he/she dies as a result of his negative beliefs.

What I have said about viruses applies to all biological life. Viruses are “highly intelligent” — meaning that they react quickly to stimuli. They are responsive to emotional states. They are social and usually spread through person-to-person contact. This is why many people try to limit their exposure to these viruses by wearing things like a surgical-mask,” for example. By wearing face masks, and other things similar, people can reduce their chances of getting the virus and spreading it on to others. Their spread determines their scale of life. This usually varies considerably, and some can be inactive for centuries, and revive. They have extensive memory patterns, biologically imprinted. Some can multiply in the tens of thousands within seconds. They are in many ways the basis of biological life, but we are aware of them only when they show “a deadly face.”

We are not aware of the inner army of viruses within the body that protect it constantly. Host and virus both need each other, and both are part of the same life cycle.

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

Mechanics of Experience

March 29, 2016 zzzesus Leave a comment

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 Leave a comment

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 Leave a comment

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 Leave a comment

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 Leave a comment

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.

CITY OF VANGUARD