Category Archives: Emotions

Emotions, Energy, Evolution, Feelings, Lessons, Metaphysics, Ontology, Physical Life, Thought, Thoughts, Uncategorized, Unknown

The personality’s innate need to feel that his or her life has purpose and meaning.

March 31, 2016 zzzesus

Little is said about the personality’s innate desire for drama, the kind of inner spiritual drama in which an individual can feel part of a purpose that is his or her own, and yet is greater than oneself.

There is a need within man and woman to feel and express heroic impulses. His true instincts lead him or her spontaneously toward the desire to better the quality of his/her own life and that of others. He/she must see oneself as a force in the world.

Animals also dramatize. They possess emotions. They feel a part of the drama of the seasons. They are fully alive, in those terms. Nature in all of its varieties is so richly encountered by the animals that it becomes their equivalent of our structures of culture and civilization. They respond to its rich nuances in ways impossible to describe, so that their “civilizations” are built up through the inter-weavings of sense data that we cannot possibly perceive.

They know, the animals, in a way that we cannot, that their private existences have a direct impact upon the nature of reality. They are engaged, then. An individual can possess wealth and health, can enjoy satisfying relationships, and even fulfilling work, and yet live a life devoid of the kind of drama of which I speak — for unless we feel that life itself has meaning, then each life must necessarily seem meaningless, and all love and beauty end only in decay.

When we believe in a universe accidentally formed, and when we think we are a member of a species accidentally spawned, then private life seems devoid of meaning, and events can seem chaotic. Disastrous events thought to originate in a god’s wrath could at least be understood in that context, but many of us live in a subjective world in which the events of our lives appear to have no particular reason — or indeed sometimes seem to happen in direct opposition to our wishes.

What kind of events can people form when they feel powerless, when their lives seem robbed of meaning — and what mechanics lie behind those events?

Emotions, Evolution, Feelings, Inner universe, Lessons, Metaphysics, Ontology, Physical Life, Thought, Thoughts, Uncategorized

Organized religion has committed many important blunders

March 30, 2016 zzzesus

Yet for centuries Christianity provided a context accepted by large portions of the known world, in which experience could be judged against very definite “rules” — experience once focused, chiseled, and yet allowed some rich expression as long it stayed within the boundaries set by religious dogma.

If a man or woman was sinner, still there was a way of redemption, and the immortality of the soul went largely unquestioned, of course. There were set rules for almost all kinds of social encounters and religious experiences. There were set ceremonies accepted by nearly all for death and birth, and the important stages in between. Church was the authority, and the individual lived out his or her life almost automatically structuring personal experience so that it fit within the accepted norm.

Within those boundaries, certain kinds of experience flourished, and of course others did not. In our society there is no such overall authority. The individual must make his or her own way through a barrage of different value systems, making decisions that were largely un-thought of when a son/daughter followed his or her father’s trade automatically, for example, or when marriages were made largely for economic reasons.

So our present experience is quite different than that of those forefathers who lived in the medieval world, say, and we cannot appreciate the differences in our [present] subjective attitudes, and in the quality, as well as the kind of, social intercourse that exists now. For all its many errors, at its best Christianity proclaimed the ultimate meaning for each person’s life. There was no question but that life had meaning, whether or not we might agree as to the particular meaning assigned to it.

Men’s and women’s dreams were also different in those times, filled far more with metaphysical images, for example, more alive with saints and demons — but overall one framework of belief existed, and all experience was judged in its light. Now, we have far more decisions to make, and in a world of conflicting beliefs, brought into our living room through internet, newspapers and television, we must try to find the meaning of our life, or the meaning of life.

We can think in terms of experiments. We may try this or that. We may run from one religion to another, or from religion to science, or vice versa. This is true in a way that was impossible for the masses of the people in medieval times. The improved methods of communication alone mean that we are everywhere surrounded by varying theories, cultures, cults, and schools, In some important areas this means that the mechanics of experience are actually becoming more apparent, for they are no longer hidden beneath one belief system.

Our subjective options are far greater, and yet so of course is the necessity to place that subjective experience into meaningful terms. If we believe that we do indeed form our own reality, then we instantly come up against a whole new group of questions. If we actually construct our own experience, individually and en-masse, why does so much of it seem negative? We create our own reality, or it is created for us. It is an accidental universe, or it is not.

Now in medieval times organized religion, or organized Christianity, presented each individual with a screen of beliefs through which the personal self was perceived. Portions of the self that were not perceivable through that screen were almost invisible to the private person. Problems were sent by God as punishment or warning. The mechanics of experience were hidden behind that screen.

The belief of [Charles] Darwin and of [Sigmund] Freud alike have formed together to give us a different screen. Experience is accepted and perceived only as it is sieved through that screen. If Christendom saw man and woman as blighted by original sin, Darwinian and Freudian views see them as part of a flawed species in which individual life rests precariously, ever at the beck and call of the species’ needs, and with survival as the prime goal — a survival, however, without meaning. The psyche’s grandeur is ignored, the individual’s sense of belonging with nature eroded, for it is at nature’s expense, it seems, that he or she must survive. One’s greatest dreams and worst fears alike become the result of glandular imbalance, or of neuroses from childhood traumas.

Yet in the midst of these beliefs each individual seeks to find a context in which his or her life has meaning, a purpose which will rouse the self to action, a drama in whose theme private actions will have significance.

There are intellectual values and emotional ones, and sometimes there are needs of an emotional nature that must be met regardless of intellectual judgments. The church provided a cosmic drama in which even the life of the sinner had value, even if only to show God’s compassion. In our society, however, the sterile psychic environment often leads to rebellion: People take steps to bring meaning and drama into their lives, even if intellectually they refuse to make the connection.

When God went out the window for large masses of people, fate took His(or her) place, and volition also became eroded.

A person could neither be proud of personal achievement nor blamed for failure, since in large measure his or her characteristics, potentials, and lacks were seen as the result of chance, heredity, and of unconscious mechanisms over which the or she seemingly had little control. The devil went underground, figuratively speaking, so that many of his or her mischievous qualities and devious characteristics were assigned to the unconscious. Man and woman was seen as divided against oneself — a conscious figurehead, resting uneasily above the mighty haunches of unconscious beastliness. He or she believed oneself to be programmed by his or her heredity and early environment, so that it seemed he must be forever unaware of his own true motives.

Not only was he or she set against oneself, but he or she saw oneself as a part of an uncaring mechanistic universe, devoid of purpose, intent, and certainly a universe that cared not a whit for the individual, but only for the species. Indeed, a strange world.

It was in many respects a new world, for it was the first one in which large portions of humanity believed that they were isolated from nature and God, and in which no grandeur was acknowledged as a characteristic of the soul. Indeed, for many people the idea of the soul itself became unfashionable, embarrassing, and out of date. Here I use the words “soul” and “psyche” synonymously That psyche has been emerging more and more in whatever guise it is allowed to as it seeks its vitality, its purpose and exuberance, and as it seeks out new contexts in which to express a subjective reality that finally spills over the edges of sterile beliefs.

The psyche expresses itself through action, of course, but it carries behind it the individual — and it automatically attempts to produce a social climate or civilization that is productive and creative. It projects its desires outward onto the physical world, seeking through private experience and social contact to actualize its potentials, and in such a way that the potentials of others are also encouraged. It seeks to flesh out its dreams, and when these find no response in social life, it will nevertheless take personal expression in a kind of private religion of its own.

Basically, religion is an activity through which man and woman attempts to see the meaning of his or her life. It is a construction based on deep psychic knowledge. No matter what the name it might go by, it represents man’s and woman’s connection with the universe.

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.

Dreams, Emotions, Evolution, Inner universe, Lessons, Metaphysics, Physical Life, Thought, Uncategorized, Unknown

The animals do have imagination

March 24, 2016 zzzesus

Yet man and woman is so gifted that he or she directs his or her experiences and forms his or her civilizations largely through the use of his or her imaginative abilities.

We do not understand this point clearly at all, but our social organizations, our governments — these are based upon imaginative principles. The basis of our most intimate experience, the framework behind all of our organized structures, rest upon a reality that is not considered valid by the very institutions that are formed through its auspices.

It is now bearing Easter, and the yearly commemoration of what is considered historic fact: the [resurrection and] ascension of Christ into heaven. Untold millions have in one way or another commemorated that occasion through the centuries. Private lives have merged with public sentiment and religious fervor. There have been numberless villages festivals, or intimate family gatherings, and church services performed on Easter Sundays now forgotten. There have been bloody wars fought on the same account, and private persecutions in which those who did not agree with one or another’s religious dogmas were quite simply killed “for the good of their souls.”

There have been spiritual rebirths and regenerations — and ungodly slaughter as well, as a result of the meaning of Easter. Blood and flesh have certainly been touched, then, and lives changed in that regard.

All of those religious and political structures that we certainly recognize as valid, arising from the “event” of Christ’s ascension, existed — and do exist — because of an idea. The idea was the result of a spectacular act of the imagination that then leapt upon the historical landscape, highlighting all of the events of the time, so that they became illuminated indeed with a blessed and unearthly light.

The idea of man’s and woman’s survival of death was not new. The idea of a god’s “descent” to earth was ancient. The old religious myths fit a different kind of people, however, and lasted for as many centuries in the past as Christianity has reached into the future. The miraculous merging of imagination with historical time, however, became less and less synchronized, so that only r-i-t-e-s remained and the old gods seized the imagination no longer. The time was ripe for Christianity.

Because man and woman has not understood the characteristics of the world of imagination, he has thus far always insisted upon turning his or her myth into historical fact, for he considers the factual world alone as the real one. A man and woman, literally of flesh and blood, must then prove beyond all doubt that each and every other [human being} survive death — by dying, of course, and then by rising, physically-perceived, into heaven. Each man does survive death, and each woman, but only such a literal-minded species would insist upon the physical death of a god-man as “proof of the pudding.”

Again, Christ was not crucified. The historical Christ, as he is thought of, was a man illuminated by psychic realities, touched with the infinite realization that any one given individual was, by virtue of his or her existence, a contact between All That Is and humankind.

Christ saw that in each person divinity and humanity met — and that man and woman survived death by virtue of his or her existence within the divine. Without exception, all of the horrors connected with Christianity’s name came from “following the letter rather than the spirit of the law,” or by insistence upon literal interpretations — while spiritual, imaginative concepts beneath were ignored.

Again, man and woman directs his or her existence through the use of his or her imagination — a feat that does distinguish him or her from the animals. What connects people and separates them is the power of idea and the force of imagination. Patriotism, family loyalty, political affiliations — the ideas behind these have the greatest practical applications in our world. We project ourselves into time like children through freely imagining our growth. We instantly color physical experience and nature itself with the tints of our unique imaginative processes. Unless we think quite consistently — and deeply — the importance of the imagination quite escapes us, and yet it literally forms the world that we experience and the mass world in which we live.

The theory of evolution, for instance, is an imaginative construct, and yet through its lights some generations now have viewed their world. It is not only that we think of ourselves differently, but we actually experience a different kind of self. Our institutions change their aspects accordingly, so that experience fits the beliefs that we have about it. We act in certain ways. We view the entire universe in a fashion that did not exist before, so that imagination and belief intangibly structure our subjective experience and our objective circumstances.

In all of the other imaginative constructs, for example, whatever their merits and disadvantages, man and woman felt themselves be a part of a plan. The planner might be God, or nature itself, or man or woman within nature or nature within man or woman. There might be many gods or one, but there was a meaning in the inverse. Even the idea of fate gave man and woman something to act against, and roused him or her to action.

The idea of a meaningless universe, however, is in itself a highly creative imaginative act. Animals, for example, could not imagine such an idiocy, so that the theory shows the incredible accomplishment of an obviously ordered mind and intellect that can imagine itself to be the result of non-order, or chaos — [we have] a creature who is capable of “mapping” its own brain, imagining that the brain’s fantastic regulated order could emerge from a reality that itself has no meaning. Indeed, then, the theory actually says that the ordered universe magically emerged — and evolutions must certainly believe in a God of Chance somewhere, or in Coincidence , for their theories would make no sense at all otherwise.

The world of the imagination is indeed our contact with our own source. Its characteristics are the closest to those in Conscious-mind-2 that we can presently encounter. Our experience of history, of the days of our life, is invisibly formed by those ideas that exist in the imagination only, and then are projected upon the physical world. This applies to our individual beliefs about oneself and the way we see oneself in our imagination. We are having wars between the Jews and the Arabs and the Christians once again, because emphasis is put upon literal interpretations of spiritual truths.

In each person the imaginative world, its force and powers, merges into historical reality. In each person, the ultimate and unassailable and unquenchable power of All That Is is individualized, and dwells in time. Man’s and woman’s imagination can carry him or her into those other realms — but when he or she tries to squeeze those truths into frameworks too small, he or she distorts and bends inner realities so that they become jagged dogmas.

The latest growth of fundamentalist has arisen as a countermeasure against the theories of evolution. We have, then, an overcompensation, for in the Darwinian world there was no meaning and no laws. There were no standards of right or wrong, so that large portions of the people felt rootless.

The [fundamentalists] returned to an authoritarian religion in which the slightest act must be regulated. They gave release, and they are giving release, to the emotions, and thus rebelling against scientific intellectualism. They will see the world in black-and-white terms, and thus escape a slippery, thematic universe, in which man’s and woman’s feelings seemed to give him or her no foothold at all.

Unfortunately, the fundamentalists accept literal interpretations of intuitive realities in such a way that they further narrow that channels through which their psychic abilities can flow. The fundamental framework, in this period of time, for all of its fervor, is not rich — as for example Christianity was in the past, with its numerous saints. It is instead a fanatical Puritan vein, peculiarly American in character, and restrictive rather than expansive, for the bursts of emotion are highly structured — that is, the emotions are limited in most areas of life, permitted only an explosive religious expression under certain conditions, when they are not so much spontaneously expressed as suddenly released from the dam of usual repression.

The imagination always seeks expression. It is always creative, and underneath the frameworks of society it provides fresh incentives and new avenues for fulfillment, that can become harnessed through fanatical belief. When this happens our institutions become more repressive, and violence often emerges as a result.

If we look for signs of God’s vengeance we will find them everywhere. An avalanche or a flood or an earthquake will not be seen as a natural act of the earth’s natural creativity, but instead as a punishment from God for sin.

In evolution man’s and woman’s nature is amoral, and anything goes for survival’s sake. There is no possibility of any spiritual survival as far as most evolutionists are concerned. The fundamentalists would rather believe in man’s and woman’s inherent sinful nature, for at least their belief system provides for a framework in which he or she can be saved. Christ’s message was that each man is good inherently, and is an individualized portion of the divine — and yet a civilization based upon that precept has never been attempted. The vast social structures of Christianity were instead based upon man’s and woman’s “sinful” nature — not the organizations and structures that might allow him or her to become good, or to obtain the goodness that Christ quite clearly perceived man or woman already possessed.

It seems almost a sacrilege to say that man and woman are good, when everywhere we meet contradictions, for too often man and woman certainly appears to act as if his or her motives were instead those of a born killer. We have been taught not to trust the very fabric of our being. We cannot expect ourselves to act rationally or altruistically in any consistent manner if we believe that we are automatically degraded, or that our nature is so flawed that such performance is uncharacteristic.

We are a part of nature that has learned to make choices, a part of nature that naturally and automatically produces dreams and beliefs about which we then organize our reality. There are many effects which we do not like, but we possess a unique kind of consciousness, in which each individual has a hand in the overall formation of a world reality, and we are participating at a level of existence in which we are learning how to transform the imaginative realm of probabilities into a more or less specific, physically experience world.

In a way we choose from an infinite, endless, incomputable number of ideas, and sculpt these into the physical fragments that compose normal experience. We do this in such a way that the timeless events are experienced in time, and so that they mix and merge to conform to the dimensions of our reality. Along the way there are accomplishments that are also great failures — but these are failures only in comparison with the glittering inner knowledge of the imagination that holds for us those ideals against which we judge our acts.

Those ideals are present in each individual. They are natural inclinations toward growth and fulfillment.

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.

Dreams, Emotions, Energy, Evolution, Feelings, Inner universe, Lessons, Metaphysics, Thoughts, Uncategorized

The unconscious is an invisible version of the physical universe

March 18, 2016 zzzesus

On the other hand, however, it is far more than that, for it contains within it probable variations of that universe — from the most cosmic scale, say, down to probable versions of the most minute events of any given physical day.

In simple terms, our body has an invisible counterpart in Conscious-mind-2. During life that counterpart is to connected with our own physical tissues, however, that it can be misleading to say that the two — the visible and invisible bodies — are separate. In the same way that our thoughts have a reality in Conscious-mind-2, and only for the sake of a meaningful analogy, thoughts could be said to be equivalent, now, of objects; for in Conscious-mind-2 thoughts and feelings are far more important even than objects are in physical reality.

In Conacious-mind-2 thoughts instantly form patterns. They are the “natural elements” in that psychological environment that mix, merge, and combine to form, if we will, the psychological cells, atoms, and molecules that compose events. In those terms, the physical events that we perceive or experience can be compared to “psychological objects” that appear to exist with a physical concreteness in space and time. Such events usually seem to begin somewhere in space and time, and clearly end there as well.

We can look at an object like a table and see its definitions in space. To some extent we are too close to psychological events to perceive them in the same fashion, of course, yet usual experience seems to have a starting point and a conclusion. Instead, experienced events usually involve only surface perceptions. We observe a table’s surface as smooth and solid, even though we realize it is composed of atoms and molecules full of motion.

In the same way we experience a birthday party, an automobile accident, a bridge game, or any psychological event as psychologically solid, with a smooth experienced surface that holds together in space and time. Such events, however, consist of indivisible “particles” and faster-than-light perceptions that never show. In other words, they contain psychic components that flow from Conscious-mind-2 into Conscious-mind-1.

Any event, therefore, has an invisible thickness, a multidimensional basis. Our skies are filled with breezes, currents, clouds, sunlight, dust particles and so forth. The sky vaults above the entire planet. The invisible [vault of] Conscious-mind-2 contains endless patterns that change as, say, clouds do — that mix and merge to form our psychological climate. Thoughts have what we will for now term electromagnetic properties. In those terms our thoughts mix match with others in Conascious-mind-2, creating mass patterns that form the overall psychological basis behind world events. Again, however, Conscious-mind-2 is not neutral, but automatically inclined toward what we will here term good or constructive developments. It is a growth medium: Constructive or “positive” feelings or thoughts are more easily materialized than “negative” ones, because they are in keeping with Conscious-mind-2’s characteristics.

If that were not the case, our own species would not have existed as long as it has. Nor would the constructs of civilization — art, commerce, or even technology — have been possible. Conscious-mind-2 combines order and spontaneity, but its order is of another kind. It is a circular, associative, “naturally ordering process,” in which spontaneity automatically exists in the overall order that will best fulfill the potentials of consciousness.

At birth, each person is automatically equipped with the capacity toward natural growth that will most completely satisfy its own abilities — not at the expense of others, but in an overall context in which the fulfillment of each individual assures the fulfillment of each other individual.

In those terms there is “an ideal” psychological pattern to which we are oneself intimately connected. The inner ego constantly moves us in that direction. On the other hand, that pattern is not rigid, but flexible enough to take advantage of changing circumstances, even as a plant will turn toward the sun though we move it from room to room while the sunlight varies its directions. The inner ego does not exist in time as we do, however, so it relies upon our assessment of situations with which our reasoning is equipped to cope.

Obviously there are objects of all sizes, durability, and weight. There are private objects and public ones. There are also “vast psychological objects,” then, sweeping mass events, for example, in which whole countries might be involved. There are also mass natural events of varying degrees, as say, the flooding of large areas. Such events involve psychological configurations on the part of all those involved, so that the inner individual patterns of those lives touched by each such event have in one way of another a common purpose that at the same time serves the overall reality on a natural planetary basis. In order to endure, the planet itself must be involved in constant change and instability. I know it is difficult to comprehend, but every object that we perceive — grass or rock or stone — even ocean waves or clouds — any physical phenomenon — has its own invisible consciousness, its own intent and emotional coloration. Each is also endowed with pattern toward growth and fulfillment — not at the expense of the rest of nature, but to the contrary, so that every other element of nature may also be completed.

At certain levels these intents of man and woman and nature may merge. I am speaking in very simple terms now, and yet those involved in a flood, for example, want the past washed away, or want to be flooded by bursts of vital emotions such as disasters often brings. They want to feel a renewed sense of nature’s power, and often, though devastated, they use the experience to start a new life.

Those with other intents will find excuses to leave such areas. There will be, perhaps, a chance meeting that will result in a hasty trip. On a hunch someone else might suddenly leave the area to find a new job, or decide to visit a friend in another state. Those whose experiences do not merge with nature’s in that regard will not be part of that mass event. They will act on information that comes to them from Conscious-mind-2. Those who stay also act on the same information, by choosing to participate.

When we enter time and physical life, we are already aware of its conditions. We are biologically and psychologically predisposed to grow within that rich environment, to contribute on all levels to the fulfillment of our species — but more than this, to add our own unique viewpoint and experience to the greater patterns of consciousness of which we are part.

We are beginning to understand the intimate connections that exist in our physical environment. The psychological connections, however, are far more complicated, so that each individual’s dreams and thoughts interweave with every other person’s, forming ever-changing patterns of desire and intent. Some of these emerge as physical events, and some do not.

Emotions, Evolution, Feelings, HEALING, Lessons, Metaphysics, Ontology, Thought, Time, Uncategorized

The physical universe is the result of idea construction

March 16, 2016 zzzesus

That perception was not the sort of official sense data recognized by our sciences. Our consciousness merge, while still retaining its own individuality, with the consciousness of the leaves outside his or her window, and with the nail in the windowsill, and traveled outward and inward at the same time, so that like a mental wind his or her consciousness traveled through other psychological neighborhoods.

The origin of our universe is nonphysical, and each event, however grand or minute, has its birth in the Conscious-mind-2 environment. Our physical universe arose from that inner framework, then, and continues to do so.

The power that fuels our thoughts has the same source. In a manner of speaking the universe as we understand it, with all the events that it includes, functions “automatically” in its important processes, as our own body does. Our individual desires and intents direct that activity of our body’s spontaneous processes — that is, our body walks across the floor at our command as a result of our wishes, even though the processes involved must happen “by themselves.”

Our intents have a great effect upon our body’s health. In the same fashion, jointly all of the people alive at any given time “direct” the events of the universe to behave in a certain fashion, even though the processes must happen by themselves, or automatically. Other species have a hand in this also, however, and in one way or another all of us direct the activity of the physical body of the world in much the same way that we [each] direct our own bodily behavior.

We are born with the impetus toward growth built in — automatically provided with the inner blueprints that would lead to a developed adult form. Not only the cells, but the atoms and molecules that compose them contained a positive intent to cooperate in a bodily formation, to fulfill themselves, and they were then predisposed not only toward survival, but with an idealization leading toward the best possible development and maturity.

All of those characteristics have their sources in Conacious-mind-2, for the psychological medium in conscious-mind-2 is automatically conducive to creativity. It is not simply a neutral dimension, therefore, but contains within itself an automatic predisposition toward the fulfillment of all patterns inherent within it. ” The universe is of good intent.” It is automatically predisposed, toward the creation of “good.”

The physical universe, like each physical body, is “magical.” The term “magical” purposefully by so confounding what we think of as reason, arousing within us a hint of what I refer to as the higher intellect.

Reasoning by itself can only deal with deductions made about the known world. It cannot accept knowledge that comes from “else-where,” for such information will not fit in reason’s categories, and confounds its cause-and-effect patterning. The power to reason comes from Conscious-mind-2. In the terms of this discussion, we are able to reason as a result of “magical” events that make reason itself possible. The term “magic” has in one way or another been used to simply describe events for which reason has no answer –events that exist outside of the framework in which reason feels comfortable.

Our scientists consider themselves quite rational, yet many of them, at least, would be more honest when they tried to describe the beginning of the universe if they admitted that reason alone cannot provide any true insight. Each of us are as familiar with the so-called birth of the universe, as close to it or as distant [from it], as our own recognized consciousness is to our own physical birth, for the initiation of awareness and sensation in one infant really carries all of the same questions as those involved with the birth of the universe.

The mother could not consciously control the bodily processes that lead to birth. In that truest sense, the birth magically happens, as miraculous in those terms as the so-called initial emergence of life upon the planet itself. Scientific analysis of the brains will tell us nothing about the power that moves our thoughts, or hints at the source of the brain’s abilities. However, the constant activity between Conscious-mind-1 and 2 is constantly apparent in the very existence of our world, and in the relationship involving our imagination, feelings, and beliefs, and those private and shared events that compose our experience.

I do not mean to speak of reason in derogatory terms, for it is well suited to its purposes, which are vital in our reality. It is also true, so that our version of its bound to result in some distortions.

Nor do I mean to agree with those whose ask us to use our intuitions and feelings at the expense of our reason. Our reasoning as we now use it, however, deals primarily with reality by dividing it into categories, forming distinctions, following the “laws” of cause and effect — and largely its realm is the examination of events already perceived. In other words, it deals with the concrete nature of ascertained events that are already facts our our world.

On the other hand our intuitions follow a different kind of organization, as does our imagination — one involved with associations, and organization that unifies diverse elements and brings even known events together in a kind of unity that is often innocent of the limitations dictated by cause and effect. In those terms, then, Conscious-mind-2 deals with associations, so that within it the recognizable events of the physical world can be put together in an infinite number of ways, after which they appear in our private experience according to directions we have given them though those associations that we form mentally.

The coincidences that seem to happen, the chance encounters, the unexpected events — all of these come into our experience because in one way or another we have attracted them, even though their occurrences might seem to have insurmountable odds against them. Those odds — those impediments — do not exist in Conscious-mind-2.

To some extent or another, our intuitions acquaint us with the fact that we have our own place in the universe, and that the universe itself is well-disposed toward us. The intuitions speak of our unique and vital part in the fabric of that universe. The intuitions know that the universe bends in our direction. Our reasoning can deal only with results of our physical perception, however — at least with the training our societies have allowed it. We have in fact denied our reasoning the results of important data, for we have taught it to distrust the psychic faculties. Children’s fairy tales still carry some of that ancient knowledge.

So far, I have been speaking of Conscious-mind-1 and 2 separately, and I will continue to do so for our convenience and understanding. Actually the two merge, of course, for our Conscious-mind-1 existence is immersed in Conscious-mind-2. Our body itself is constantly replenished in Conscious-mind-1 because of its simultaneous reality in Conscious-mind-2. Conscious-mind-2 is ever exteriorizing itself, appearing in our experience as Conscious-mind-1. We concentrate so thoroughly upon exterior reality, however, that we often ignore the quite apparent deeper sources of our own physical existence. As a result we deal with the methods of division and categorization so completely that we lose sight of associative organizations, even though we use them constantly in our own most intimate though processes.

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.

Emotions, Energy, Feelings, Physical Life, Thoughts, Uncategorized

No chance encounter, could produce consciousness

March 14, 2016 zzzesus

Or under any circumstances, create the conditions that would make consciousness possible.

If we think of our world with all of its great natural splendors as coming about initially though the auspices of chance — through an accident of cosmic proportions — then it certainly often seems that such a world can have no greater meaning. Its animation is seen as having no source outside itself. The myth of the great CHANCE ENCOUNTER, that is supposed to have brought forth life on our planet then presupposes, of course, an individual consciousness that is, in certain terms, alive by chance alone.

It is somewhat humorous that such a vital consciousness could even suppose itself to be the end product of inert elements that were themselves lifeless, but somehow managed to combine in such a way that our species attained fantasy, logic, vast organizational power, technologies, and civilizations. Our myths tell us that nature itself has no intent except survival. It cares little for the individual — only insofar as the individual helps the species to endure. In its workings, nature then appears to be impersonal, even though it so consists of individuals that it cannot be regarded otherwise.

Without the particular plants, animals, people, or even individual cells or viruses, nature has no meaning. Our physical universe, then, had a non-physical origin, in which it is still couched. In the same manner our individual consciousness has an origin in which it is still couched. Conscious-mind-2 represents the inner sphere of reality, the inner dimensions of existence, that gives our world its own characteristics. The energy and power that keeps us alive, that fuels our thoughts — and also the energy that lights our cities — all have their origins in Conscious-mind-2. The same energy that leaps into practical use when we turn on our television and computer also allows us to tune into the daily experienced events of our lives.

It would do us well if we kept Conscious-mind-2 in mind, and utilize it with a bit more confidence, and became alert again to those “coincidences” that always appear in current experience.

The uncertainty principle, or the principle of indeterminacy (advanced by Heisenberg in 1927, and part of the theory of quantum mechanics), sets definite limits to the accuracy possible in measuring both the motion and position of atoms and elementary particles simultaneously; more importantly to my mind, for the purpose of this note, the uncertainty principle maintains that there is an interaction between the observer (with his instruments) and the object or quality being measured.

The complementarity principle (stated by Bohr in 1928) resolves the seeming paradox posed by contradictory experiments that show how light, for example, can be regarded as consisting of either waves or particles. Both experiments and conclusions are right — and mutually, exclusive; whichever result is obtained is due to the nature of the particular experiment.

I doubt if physicists in the 1920s were concerned about the psychological activity of atoms, molecules, or particles, although it seems that Heisenberg came close, when he considered the free work was rooted in strict causality, found a notion like the free will of an electron untenable, even though much earlier (in 1905) he had laid the foundation for quantum mechanics in his special theory of relativity.

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.

CITY OF VANGUARD