Category Archives: Energy

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

The Natural Person is the Magical Person

July 23, 2016 zzzesus

The natural person is indeed the magical person. When we are intensely involved in a project, just finished, we let much of our inner experience slide, relatively speaking. Then, however, we have been stuck by the magical ease with which we seemed, certainly, to perceive and act upon information that we did not even realize we possessed.

The main point is the importance of accepting a different kind of overall orientation — one that is indeed a basic part of human nature. This involves an entirely different relationship of the self we know with time.

Important misunderstandings involving time have been in a large measure responsible for many difficulties. All of this involves relating to reality in a more natural, and therefore magical, fashion. There is certainly a kind of natural physical time in our experience, and in the experience of any creature. It involves the rhythm of the seasons — the days and nights and tides and so forth. In the light of that kind of physical time, there is no basic cultural time, which we have transposed upon nature’s rhythms.

Such cultural time works well overall for the civilization that concentrates upon partialities, bits and pieces, assembly lines, promptness of appointments, and so forth.

I culturally have felt that each moment must be devoted to work. Natural time is far different than we suppose. Far richer, and it turns inward and outward and backward and forward upon itself.

Being our own natural and magical self when we dream, we utilize information that is outside of the time context experienced by the so-called rational mind. The creative abilities operate in the same fashion, appearing within consecutive time, but with the main work outside of it entirely. When we are working on our projects, our cultural time is taken up in a way we found acceptable. When the projects were done, there is still the cultural belief that time should be so used, that creativity must be directed and disciplined to fall into the proper assembly-line time slots.

There is much material here that I will give you, because it is important that we understand the different ways of relating to reality, and how those ways create the experienced events.

We have not really, any of us, been ready to drastically alter our orientations, but we are approaching that threshold. The ‘magical approach’ means that we actually change our methods of dealing with problems, achieving goals, and satisfying means. we change over to the methods of the natural person. They are indeed, then, a part of our private experience. They are not esoteric methods, but we must be convinced that they are the natural methods by which man and woman are meant to handle his or her problems and approach his or her challenges.

I use the word ‘methods’ because we understand it, but actually we are speaking about an approach to life, a magical or natural approach that is man’s and woman’s version of the animal’s natural instinctive behavior in the universe. That approach does indeed fly in direct contradiction to the learned methods we have been taught.

It certainly seems that the best way to get specific answers is to ask specific questions, and the rational mind thinks first of all of something like a list of questions. In that regard, my response before such a blog is natural, and to an extent magical, because I know that no matter what I have been taught, I must to some degree forget the questions and the mood that accompanies them with one level of consciousness, in order to create the proper kind of atmosphere at another level of consciousness — one that allows the answers to come even though they may be presented in a different way than that expected by the rational mind.

What we will be discussing for several blogs, with your joint enthusiasm– will be the magical approach to reality, and to our private lives specifically, in order to create that kind of atmosphere in which the answers become experienced.

Life as we know it is excitement; highly organized — excitement at all levels, microscopic, macroscopic, psychic. It is the result of the relationship between balance and imbalance, between organization and ‘chaos.’ It is excitement ever in a state of flux, forming psychic and material knots. It is explosive yet filled with order; it becomes so filled with itself that it explodes in the same way that a flower bursts; the same principle is acting in a hurricane or a food or a murder of the creation of a poem, or the formation of a dream; in the birth and death of individuals and nations. We instinctively know that disasters mimic the birth and death of cells within our bodies — we instinctively know that all life survives death, that death is the bursting of life into new forms, hence our fascination with accidents and fires. The psyche itself leapfrogs our beliefs at usual conscious levels, and sees us as a part of all life themselves to the brim, exploding, escaping the framework only to form another. The emotions themselves can sense this when we let them, and grasping that sense of excitement can show us a glimpse of the even greater freedom of our own psychic existence, which flows into us as individuals and then bursts apart that short-lived form into another, as the excitement of individuation leaps from life to life.

My own ideas must be colored to some extent by my place in time also, and middle age seems to be an excellent spot for such a study because theoretically time stretches as far ahead as it does behind. That is, there is as much anticipated time as there is remembered time.

In childhood we have little past time to remember. We seem to come from darkness, taking our parents’ memories on faith for proof that there was time before our birth. As we grow toward old age, if you take note of these 9 considerations to make before you retire, we have past time to play with — we know where we came from in usual terms — and the darkness that once seemed to stretch behind our source or origin seems to be our destination. Certainly, an examination of the mind and reality from the standpoint of old age will be invaluable. It would encourage one to live each day wholeheartedly, spend quality time with their loved ones and get their Wills & Estate planning laid out if needed.

Today now I feel that acceleration that tells me that my intent is traveling out into the unknown, or out into the universe to bring in answers to my questions, even questions I’m not consciously aware of. And from experience I know that enough energy is generated to do this though the results will come to me in time. I know I get them from outside of time in some unknown way.

My state of mind is in (telepathic) correspondence with my wife’s own state of mind, even as we are in some kind of correspondence with our old (childhood) environment, so in these cases we have a free flow of information at other levels.

Now when we understand that intellectually, then the intellect can take it for granted that its own information is not all the information we possess. It can realize that its own knowledge represents the tip of the iceberg. As we apply that realization to our life, we g=begin to realize furthermore that in practical terms we are indeed supported by a greater body of knowledge than we realize, and by the magical, spontaneous fountain of action that forms our existence. The intellect can then realize that it does not have to go it all alone: Everything does not have to be reasoned out, even to be understood.

I believe a great memory must be involved here, one that on deeper levels is coupled with s shortening of time as we think of it. Certain portions of the of the psyche must very shrewdly and carefully construct dreams in advance, so when the dreams are played back they render just the right messages to the other part or parts of the psyche that need them. I’m not being contradictory here when I write that dreams are also spontaneous productions.

The theory of probable realities — for like probable personalities, the unspoken channels available are certainly real whether or not they are actualized in our physical reality.

I am going to refresh myself by diving into some new concepts, for there are new concepts for me also, or course, and I dive into them from many positions all the time as well. Think of the questions one could ask relative to just this one statement! Such provocative assertions leave behind them unsatisfied voids of curiosity. Actually, most of information does, regardless of subject matter.

4th Dimension, Dreams, Electrical Reality, Energy, Evolution, Gestalt, Inner universe, Lessons, Metaphysics, Physical Life, Thought, Time, Uncategorized

Master Events

July 21, 2016 zzzesus 1 Comment

Master events are those whose main activity takes place in inner dimensions. Such events are too multidimensional to appear clearly in our reality, so that we see or experience only parts of them. They are source events. Their main thrust is in what we can call the vaster dimension of dreams, the unknown territory of inner reality. The terms we use make no difference. The original action, however, of such events is unmanifest — not physical. Those events then “subsequently” show themselves in time and space, with extraordinary results.

They shed their light upon the “facts” of historical time, and influence those events. Master events may end up translated through those events. Master events may end up translated through mythology, or religion or art, or the effects may actually serve to give a framework to an entire civilization. As indeed occurred in the case of Christianity, as I will explain later.

Now the origin of the universe that we know, as I have described it, was of course a master events. The initial action did not occur in space or time, but formed space and time.

In our terms other universes, with all of their own space and time structures, were created simultaneously, and exist simultaneously. The effect of looking outward into space, and therefore backward into time, is a kind of built-in convention that appears within our own space-time picture. We must remember, then, when we think in terms of origins, that the very word, “origin,” is dependent upon time-conventions, and a belief in beginnings and endings. Beginnings and endings are themselves effects that seem to be facts to our perceptions. In a fashion they simply represent beginnings and endings, the boundaries, the reaches and the limitations of our own span of attention.

I said that in our terms all universes were created simultaneously — at the same time. The very sentence structure has time built in, so we are bound to think that I am speaking of an almost indescribable past. Also, I use time terms, since we are so used ourselves to the kind of categorizing, so here we will certainly run into our first seeming contradiction — when I say that in the higher order of events all universes, including our own, have their original creations occurring now, with all of their pasts and futures built in, and with all of their scales of time winding ever outward, and all of their appearances of space, galaxies and nebulae, and all of their seeming changes, being instantly and originally created in what we think of as this moment.

Our universe cannot be its own source. Its inner mysteries — which are indeed the mysteries of consciousness, not matter– cannot be explained, and must remain incomprehensible, if we try to study then from the viewpoint of our objective experience alone. We must look to the source of the experience. We must look not to space but to the source of space, not to time but the source of time — and must look to the kind of consciousness that experiences space and time. We must look, therefore, to events that show themselves through historical action, but whose origins are elsewhere. None of this is really beyond our capabilities, as long as we try to enlarge our framework.

The entire idea of evolution, of course, requires strict adherence to the concept of continuing time, and the changes that time brings, and such concepts can at best provide the most surface kind of explanation for the existence of our species or any other.

I hope, again, to stretch the reaches of both imagination and intellect in my blogs, to give a feeling for events larger than our usual true-and-false, fact-or-fancy categories. Our existence as a species is characteristized far more by our unique use of our imaginations than it is by any physical attributes. Our connections with that unmanifest universe have always helped direct our imaginations, made us aware of the rich veins of probabilities possible in physical existence, so that we could then use our intellects to decide which of the alternate routes we wanted as a species to follow.

In that regard, it is true that in the other species innate knowledge is more clearly, brilliantly, and directly translated into action. I am not speaking of some dumb instinct, but instead of an intuitive knowing, a high intelligence different from our own, but amazingly complex, with which other species are equipped.

Man and woman, deals with probabilities and with creativity in a unique fashion — a fashion that is made possible because of the far more dependable behavior of the other species.

In a fashion man and woman also are equipped with the ability to initiate actions on a non-physical level that then become physical and continue to wind in and out of both realities, entwining dream events with historic ones, in such a fashion that the original non-physical origins are often forgotten. man and woman overlays the true reality quite spontaneously. He or she often reacts to dream events as if they were physical and to physical events as if they were dreams. This applies individually and collectively, but man and woman are often unaware of that interplay.

In the terms of evolution as we like to think of it, ideas are more important than genes, for we are again dealing with more than the surfaces of events. We are dealing with more than some physical mechanics of being. For one thing, the genes themselves are conscious, though in different terms than ours. Our cultures — our civilizations — obviously affect the wellbeing of our species, and those cultures are formed by our ideas, and forged through the use of our imagination and our intellect.

Certain bloodlines, in our terms, were extinguished because of our beliefs in Christianity, as people were killed in our holy wars. Our beliefs have directed who should go to war and who should not, who should live and who should die, who should be educated and who should not — all matters directly touching upon the survival of certain families throughout history, and therefore affecting the species as a whole.

I am not here specifically blaming Christianity, for far before its emergence, our ideas and beliefs about good and evil were far more important in all matter regarding the species that any simple questions of genetic variances, natural selection, or environmental influence. In man’s and woman’s case, at least, the selection of who should live or die was often anything but natural. If we are to understand the characteristics of the species, then we cannot avoid the study of man’s and woman’s consciousness.

Master events are actually other wrinkles in probabilities. They explain why Christianity has had such far-reaching effects, for almost 2,000 years, when its original experiences were so small in time and space — why we attach so much significance to those desert countries over there even now.

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

The Origins of Our Dimension

July 16, 2016 zzzesus

We think of our universe as having certain dimensions, and we want an explanation based more or less upon the proposition that those dimension themselves made possible the origin — which must, however, have emerged from other larger dimensions of actuality than those contained in our universe itself. There terms of reality within our universe cannot hold or contain that vaster context in which such master events happen. Therefore, I must follow to some extent the traditional references that we use to define events to begin with.

While I am doing that I am trying to introduce intuitively at least, to a larger framework, in which events straddle the reality that we know. Nevertheless, we will begin with issues in which it is very possible that contradictions may seem to occur, since our own definitions of an event are so simple that they ignore larger ramifications in an overall greater unity of structure and action. Our imaginations will be of high value here, for they can often perceive unities that are not evident to the intellect — which we have trained to deal specifically with the evidence of the here and now.

There are phases of relatedness, rhythms and harmonies of consciousness from whose infinite swells the molecular “music” of our universe is sounded. Our place in those rhythms is highly vital. We exist in a kind of original interval — though, if you can, think of the word “interval” without the connotations of continuing time. It is as if an infinite number of orchestras were playing simultaneously, and each note sounded was also played in all of its probable positions with each other note possible, and in combination with all of the probable versions of the entire piece being played.

Between the notes sounded there would be intervals, and those unsounded interval would also be part of a nature unstated rhythm upon which the development of the entire sounded production was dependent. The unsounded intervals would also be events, of course, cues for action, triggers for response.

Our stated universe emerged out of that kind of interval, emerging from a master event whose true nature remains uncaptured by our definitions — so there will be places in my blogs where I may say that an event known to us is true and untrue at the same time, or that it is both myth and fact. And in so doing I hope to lead toward some psychic comprehension of a kind of event far too large for our usual categories of true and false. Perhaps, then, we will let our imaginations play upon the usual events of our world, and glimpse at least in part that greater brilliance that illuminates them, so that it leads us intuitively to a feeling for the source of events and the source of our world. The units of consciousness that I have blogged about. They are also in other terms entities, fragments of All That Is, if you prefer — divine fragments of power and majesty, containing all of the powers of consciousness as we think of it, concentrations without substance in our terms.

There are many other universes besides our own, each following its own intervals, its own harmony. Our ideas of historic time impede my explanations. In those terms, our world’s reality stretches back far further than we imagine, and in those terms — we need the qualifications — our ancestors have visited other stars, as our planet has been visited by others. Some such encounters intersected in space and time, but some did not. There are endless versions of life. There are, then, other species like our own, and in the vast spectrums of existence that our reality cannot contain, there have been galactic civilizations that came together when the conditions were right.

Time’s framework does not exist as we think it does. Intervals of existence are obviously not the same. In ways impossible to explain, there are what I can only call inner passageways throughout the universe. We know how one association can suddenly in our minds connect us with a past event so clearly that it almost seems to occur in the present — and indeed, a strong-enough memory is like a ghost event. So there are processes that work like associations, that can provide passageways through the universe’s otherwise time-structured ways. These passageways are simply a part of the greater nature of events that we do not perceive.

At times our species has traveled those passageways, and many of our myths represent ghost memories of those events. There is a rhythm, again, to all existence, and so in our terms our species returned to its home planet, to renew its roots, refresh its natural stock to nature, to find solace again amid the sweet ancient heritage of dusk and dawn.

The planet has seen many changes. It has appeared and disappeared many times. It flickers off and on — but because of the intervals of our attention, each “on” period seems to last for millions of years, of course, while at other levels the earth is like a firefly, flickering off and on.

I do not mean by such a description to minimize the importance of physical life, for All That Is endows each portion of its own transformed reality with a unique existences that is duplicated nowhere else, and each spark of consciousness is endowed with a divine heritage that is never extinguished — a spark that is apparent in all other corners of the universe.

In various branches of mathematics, from the works of Euclid (the Greek mathematician who flourished around 300 b.c.) to modern information theory, I have found many relationships with these ideas.

My tentative inquiries led me to the axioms of Euclidean geometry, as, are innately valid in describing the mind’s inner reaches, or whether, in ordinary terms, those propositions represent conscious acquired interpretations of our visual experience.

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

When You Are Who You Are

July 12, 2016 zzzesus

When you are determines where you are. Space is in many ways more “timely” than we think. I am not speaking of the usual time concepts, of course, of consecutive moments, but of a certain dimension of activity in which our space happens.

As long as we are trying to explain the origin of our world in a new fashion, we will be bringing in many subjects that may not usually appear in such discussions. The world as we know it emerges from an inner, more extensive sphere of dimensions into actuality. It is supported then by a seemingly invisible framework.

Beyond certain levels it is almost meaningless to speak in terms of particles, but I will for now use the term “invisible particles” because we are familiar with it. Invisible particles, then, form the foundation of our world. The invisible particles that I am referring to, however, have the ability to transform themselves into mass, or to divest themselves of it. And the invisible particles of which I speak not only possess consciousness — but each one is, if you will, a seed that contains within itself a potential for an infinite number of gestalts. Each such invisible particle contains within itself the potential to embark upon an infinite number of probable variations of consciousness. To that degree such psychological particles are at stage unspecialized, while they contain within themselves the innate ability to specialize in whatever direction becomes suitable.

They can be, and they are, everywhere at once. Sometimes they operate with mass and sometimes without it. Now we are composed of such invisible particles, and so is everything else that we can physically perceive. To that degree portions of our own consciousness are everywhere at once. They are not lost, or spread out in some generalized fashion, but acutely responsive, and as highly alert as our familiar consciousness is now.

The self that we are aware of represents only one “position” in which those invisible particles happen to intersect, gain mass, build up form. scientists can only perceive an electron as it is to them. They cannot really track it. They cannot be certain of its position and its speed at the same time, and to some extent the same applies to our consciousness. The speed of our own thoughts takes those thoughts away from us even as we think them — and we can never really examine a thought, but only the thought of a thought.

Because we are, we are everywhere at once. I am quite aware of the fact that we can scarcely follow that psychological motion. As we will see later, our imagination can lead us toward some recognition, even toward some emotional comprehension, of this concept. While our reasoning abilities at first may falter, that is only because we have trained our intellect to respond in a limited fashion.

There are what I will call “intervals of perception.” We are usually conscious of events that are significant neurologically, and that neurological timing is the end result of an almost infinite series of sequences. Those sequences are areas in which activities happen. Each consciousness within each area is tuned into its proper sequence. Each area builds on the others. The invisible particles are the framework upon which our body is formed, for example — they move faster than the speed of light, yet we are not dizzy. We are aware of no such motion. We are tuned into a different sequence of action.

There are, then, different worlds operating with different frequencies at different intervals. They are conscious in other times, though we are neurologically equipped to perceive our own interval structures. When I speak of time, I do not merely refer to other centuries as we think of them. But between the moments that we know, and neurologically accept, there are other kinds of moments, if we prefer, other versions of time, and other kinds of accomplishments and fulfillments that are not dependent upon usual ideas of, say, growth through time.

Some of this may seem quite difficult at first reading, but I know that we are all far more intelligent than we realize we are — far more intuitive. I know also that we are tired of simple tales told to us as if we were children, and that our minds and hearts yearn for worthwhile challenges. We want to extend ourselves as far as possible, because each of us has been born with that urge toward value fulfillment.

It is only because, particularly in our times, we have trained ourselves to limit the nature of our own consciousnesses that such ideas seem strange. We have thus far believed that we must train our great imaginations and our intelligences to confine themselves and their activities to the physical world as we have been told it exists. In childhood, before we so leashed our imaginations, however, we each had our own dreams — dreams that awakened us to other portions of our own identities. There are many experiences open to us now — if we can be free enough to allow them — that will give us glimpses of those other intervals in which we have a reality.

I will deal with some such exercises later in future blogs. All such methods, however, are useless if our beliefs hold us back, and so the main thrust of all of my blogs is to increase your own areas of thought and speculation.

In material like this, but in general you end up with information that does indeed come from outside of time in certain important fashions.

Probabilities intersect at each point with our time, and those probabilities are psychologically directed so that, in our terms once again, he and she are at an excellent intersection point, where the prognosis is excellent. And we all are responsible, for all of our lives merge in their fashions.

Ordinarily we think of mass as meaning the bulk and/or weight of an object. In classical physics, the amount of matter in a given object is measured according to its relation to inertia, which in turn is the tendency of matter to keep moving in the same direction, if moving, or to stay at rest if at rest. An object’s mass is arrived at through dividing its weight by the acceleration caused by gravity.

Between each ticking of the clock

Long centuries pass

In universes hidden from our own.

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

Meaningfulness of Life

July 11, 2016 zzzesus

People have a biologically built-in knowledge that life has meaning. They share that biologically ingrained trust with all other living creatures. A belief in life’s meaning is a necessity on the part of our species.

It is vital for the proper workings of genetic systems. It is a prerequisite for individual health and for the overall vitality of any given “stock.” Our greatest achievements have been produced by civilizations during those times when man had the greatest faith in the meaningfulness of life in general, and in the meaningfulness of the individual within life’s framework.

We are, I hope, coming toward a time of greater psychological synthesis, so that the intuitions and reasoning abilities work together in a much more smooth fashion, so that emotional and intuitive knowledge regarding the meaningfulness of life can find clearer precision and expression, as the intellect is taught to use its faculties in a far less restricted manner.

No matter what science says about certain values being outside of its frame of reference, science implies that those values are therefore without basis. The reasoning qualities of the mind are directed away from any exploration that might bring about any acceptable scientific evidence for such values, therefore. The fact is that man lives by those values that science ignores.

For that reason, science — after its first great adventurous era — had its own flaws built in, and so it must expand its definitions of reality or become a tin-can caricature of itself, a prostituted handmaiden to an outworn technology, and quite give up its early claims of investigating the nature of truth or reality. It could become as secondary to life as, say, the Roman Catholic Church is now, losing its hold upon world dominance, losing its claim of being the one official arbiter of reality.

There are, overall, some processes important in man’s and woman’s development, and in the development of species. Efforts, methods that work against value fulfillment phase themselves out, for in the long run they do not work.

There is nothing wrong with technology. Man and woman have an innate inclination toward the use of tools, and technology is no more than an extension of that capacity. When men and women, use tools in accord with the “dictates” of value fulfillment, those tools are effective. Our technology, however, as it stands, has to some important degree — but not entirely — been based upon a scientific philosophy that denies the very idea of value fulfillment. Therefore, we end up with affairs of great national and world concern, such as the Fukushima Daiichi nuclear disaster, and other lesser-known near-nuclear accidents.

The control panels of the nuclear plants, many of them, were designed as if consciousness did not enter into the picture at all, as if the plants were to be run by other machines, not men or women — with controls that are not handily within reach, or physically inaccessible, as if the men or women who drew up the plans had completely forgotten what the species is like mentally or physically.

Now, the overall purpose supposedly is the utilization of energy — a humanitarian project meant to bring light and warmth to millions of homes. But that intent was sabotaged because the philosophy behind it denied the validity of the very subjective values that give man and woman his or her reason for living. Because those values were forgotten, life was threatened.

There are grassroots organizations — cults, groups of every persuasion — growing up in our country as small groups of people together, once again, search for intellectual reasons to back up their innate emotional knowledge that life has meaning. These groups represent the beginnings of new journeys quite as important to the species as any sea voyage ever was as man and woman searched for new lands.

Seeds are blown by the wind, and so reproduce their kind. Many people speculate about the physical journeys of early man and woman from one continent to another. It is said that in “the struggle to survive” man and woman were literally driven to expand his or her physical boundaries. The true motion of the species, however, has always been psychological, or psychic if you prefer, involving the exploration of ideas. And again, the survival of the species in those terms is basically dependent upon its belief in the meaningfulness of its existence. These new cults and groups, however — these new cults and groups, therefore are following the paths of genetic wisdom, opening up new areas of speculation and belief. And if some of their present beliefs are ludicrous in the light of the intellect’s reason, in the end — because such groups are following the dictates of value fulfillment, however feebly — they are significant. It is easy for the intellect, as we are used to using it, to see only the antics of such groups, and they can appear ridiculous in that light.

A scientist who would threaten the very survival of life on the planet in order to increase life’s conveniences it, however, truly displaying ludicrous behavior.

The trouble with most ideas concerning evolution is that they are all one-sided — all loaded, of course, at man’s and woman’s end at the expense of the other species, and with all thinking in terms of progress along very narrow consecutive lines. Such ideas have much to do with the way we think of ourselves, and what we consider human characteristics, and the light in which we view those vary in one way or another from those norms.

Now: Man and woman needs the feeling that he or she is progressing, but technological progress alone represents a comparatively shallow level unless it is backed up by a growth of emotional understanding — a progression of man’s and woman’s sense of being at one with himself or herself and with the rest of the natural world.

There are people who are highly intellectually proficient, whose reasoning abilities are undisputed, and yet their considerable lack of, say, emotional or spiritual development remains largely invisible as far as our assessments are concerned. Such people are not considered retarded, of course. I will always be speaking about a balance between intuition and reasoning abilities and, I hope, be leading toward a wedding of those abilities, for together they can bring about what would certainly appear in our world to be one completely new faculty, combining the very best elements of each, but in such a fashion that both were immeasurably enhanced.

I also want to emphasize that our present beliefs limit the full and free operation of our intellects, as far as our established fields of knowledge are concerned, for science has placed so many taboos, limiting the areas of free intellectual inquiry. I am not, however, promoting dependence upon feelings above the intellect, or vice versa.

The fact remains that when we assess our fellows, we put a far greater stress upon intellectual achievement than emotional achievement. Some of us may even question what emotional achievement is, but it is highly important spiritually and biologically. Some people, who would rate quite high on any hypothetical emotional-achievement test, might very possibly under certain conditions be labeled as retarded, according to the dictates of our society. The species is at least embarked upon its journey toward emotional achievement, as it is upon the development of its intellectual capacities, and ultimately the two must go hand in hand.

A brilliant mathematician or scientist, or even an artist, or an accepted genius in any field, can be an emotional incompetent, but no one considers him as retarded. I am not speaking now of eccentric behavior on the part of, say, creative people or anyone else, but of a lack of understanding of emotional values.

Now as far as the species is concerned, all variations are necessary — and it is as if in one instance a member of the species — for its own reasons, but also on behalf of the whole — decides to specialize in one particular area, to isolate certain abilities, so to speak, and display them with the greatest tenacity and brilliance, while nearly completely ignoring certain other areas. If our society, however, the capacities of the reasoning mind have been considered in opposition to the intuitive abilities, so that our ideas of what a person is or should be largely ignore the idea of emotional achievement, emotional understanding.

Other people may be sophisticated, brilliantly aware of their own feelings and those of other people, intuitively knowledgeable in the handling of relationships, even, as adults, exquisite parents — yet they may be labeled as retarded if they do not live up to certain artificial intellectual standards. They are actually in the same position at the other end as the people mentioned earlier.

It is as if certain members of the species, for their own reasons, and again on the part of the whole, specialized this time in the use of emotional capacities. But those people are usually considered retarded.

Now: Mankind and womankind is a species that specializes in the use of the imagination, and without the imagination language would be unnecessary. Man and woman from his and her particular vantage point imagines images and events that are not before his/her eyes. The applied use of the imagination is one of the most distinguishing marks of our species, and the imagination is our connection between the inner worlds of reality and the exterior world of our experience. It connects our emotions and our reason. All species are interconnected, so, as I said earlier, when we think we think for ourselves, we also specialize in thinking for the rest of nature, which physically sustains us.

In future blogs, I want to discus reason and imagination, then, and those subtle variations that unite the two. Through doing so, I hope to give a truer picture of our own dimension, and to continue our discussion about the gifts and seeming defects that are genetically inspired.

Energy, Evolution, Gestalt, Inner universe, Lessons, Metaphysics, Ontology, Physical Life, Thoughts, Uncategorized, Unknown

Subjective reality of Cells

July 10, 2016 zzzesus

Our established fields of knowledge do not grant any subjective reality to cells.

Cells, however, possess an inner knowledge of their own shapes, and of any other shapes in their immediate environment — this apart from the communication system that operates on biological levels between all cells.

To some important degree, cells possess curiosity, an impetus toward action, a sense of their own balance, and sense of being individual while being, for example, a part of a tissue or an organ. The cell’s identification biologically is highly connected with this very precise knowledge of its own shape, or sometimes shapes. Cells, then, know their own forms.

In highly complicated cellular structures like ourselves, with our unique mental properties, we end up with a vital inborn sense of shape and form. The ability to draw is a natural outgrowth of this sensing of shape, this curiosity of form. On a quite unconscious level we possess a biological self-image that is quite different from the self that we see in a mirror. It is a knowledge of bodily form from the inside out, so to speak, composed of cellular shapes and organizations, operating at the maximum. The simple cell, again, has a curiosity about its environment, and on our much more advance cellular level our own curiosity is unbounded. It is primarily felt as a curiosity about shapes: the urge to touch, to explore, to feel edges and smooth places.

There is particularly a fascination with space itself, in which, so to speak, there is nothing to touch, no shapes to perceive. We are born, then, with a leaning toward the exploration of form and shape inparticular.

Remember that cells have consciousness, so while I say these leanings are biologically entwined, they are also mental properties. Drawing in its simplest form is, again, an extension of those inclinations, and in a fashion serves two purposes. Particularly on the part of children, it allows them to express forms and shapes that they see mentally first of all. When they draw circles or squares, they are trying to reproduce those inner shapes, transposing those images outward into the environment — a creative act, highly significant, for it gives children experience in translating inner perceived events of a personal nature into a shared physical reality apparent to all.

When children draw objects they are successfully, then, turning the shapes of the exterior world into their personal mental experiences — possessing them mentally, so to speak, through physically rendering the forms. The art of drawing or painting to one extent or another involves those two processes. An astute understanding of inner energy and outer energy is required, and for great art an intensification and magnification of both elements.

The species chooses the best conditions in which to display and develop such to the utmost, taking into consideration all its other needs and purposes. The particular, brilliant, intensified flowering of painting and sculpture that took place, say, in the time of Michelangelo (1475-1564) could not, in our probability, have occurred after the birth of technology, for example, and certainly not in our own era, where images are flashed constantly before our eyes on computers, television and in the movies, where they are rambunctiously present in our magazines and advertisements. We are everywhere surrounded by photography of all kinds, but in those days images outside of those provided by nature’s objects were highly rare.

People could physically only see what was presently before their eyes — no postcards with pictures of the Alps, or far places. Visual data consisted of what the eye could see — and that was indeed a different kind of world, a world in which a sketched object was of considerable value. Portraits were possessed only by the priests and nobility. We must remember also that the art of the great masters was largely unknown to the poor peasants of Europe, much less to the world at large. Art was for those who could enjoy it — who could afford it. There were no prints to be passed around, so art, politics, and religion were all connected. Poor people saw lesser versions of religious paintings in their own simple churches, done by local artists of far lesser merit than those who painted for the popes.

The main issue, however, in that particular era, was a shared belief system, a system that consisted of, among other things, implied images that were neither here nor there — neither entirely earthly nor entirely divine — a mythology of God, angels, demons, and entire host of Biblical characters that were images in man’s and woman’s imagination, images to be physically portrayed. Those images were like an entire artistic language. Using them, the artist automatically commented upon the world, the times, God, man, woman, and officialdom.

Those mythological images and their belief system were shared by all — peasants and the wealthy — to a large degree. They were, then highly charged emotionally. Whether an artist painted saints or apostles as heroic figures, as ideas embodied in flesh, or natural men, he commented on the relationship between the natural and the divine.

In a fashion, those stylized figures that stood for the images of God, apostles, saints, and so forth, were like a kind of formalized abstract form, into which the artist painted all of his or her emotions and all of his or her beliefs, all of his or her hopes and dissatisfactions. Let no one make God the Father look like a mere human, for example! He must be seen in heroic dimensions, while Christ could be shown in divine and human attributes also. The point is that the images the artists were trying to portray were initially mental and emotional ones, and the paintings were supposed to represent not only themselves but the great drama of divine and human interrelationship, and the tension between the two. The paintings themselves seemed to make the heavenly horde come alive. If no one had seen Christ, there were pictures of him.

This was an entirely different kind of art than we have now. It was an attempt to objectify inner reality as it was perceived through a certain belief system. Whether the artist disagreed with certain issues or not, the belief system was there as an invisible framework. That intense focus that united belief systems, that tension between a sensed subjective world and the physical one, and the rarity of images to be found elsewhere, brought art into that great flowering.

Later, as man and woman insisted upon more objectivity of a certain kind, he and she determined that images of men and women should look like men and women — human beings, with weaknesses and strengths. The heroic mold began to vanish. Artists decided to stick to portraying the natural world as they saw it with their natural eyes, and to cast aside the vast field of inner imagery. Some of Da Vinci’s sketches already show that tendency, and he is fascinating because with is undeniable artistic tendencies he also began to show those tendencies that would lead toward the birth of modern science.

His notebooks, for example, dealt with minute observations made upon aspects of nature itself. He combined the forces of highly original, strong imagination with very calculated preciseness, a kind of preciseness that would lead to detailed sketches of flowers, trees, the action of water — all of nature’s phenomena.

Now: Drawing of that nature flourishes in our times in an different fashion, divorced to some extent from its beginnings — in, for example, the highly complicated plans of engineers; the unity of, say, precise sketching and mathematics, necessary in certain sciences, with the sketching being required for all of the inventions that are now a part of our world. In our world, technology is our art. It is through the use of technology and science that we have sought to understand our relationship with the universe.

Science has until recently provided us with a unified belief system that is only now eroding — and if you forgive me, our space voyages have simply been physical attempts to probe into that same unknown that other peoples in other times have tried to explore through other means. Technology has been responsible for the fact so many people have been able to see the great paintings of the world, either directly or through reproductions — and more people are familiar with the works of the great masters than ever were in their lifetimes.

The species uses those conditions, however, so that the paintings of the great masters can serve as models and impetuses, not simply for the extraordinary artwork involved, but to re-arouse within man and woman those emotions that brought the paintings into being.

Man and woman always does best, or his and her best, when he or she sees himself or herself in heroic terms. While the Roman Catholic Church gave him and her a powerful, cohesive belief system, for many reasons those beliefs shifted so that the division between man and woman and God became too great. Man and woman the sinner took over from man and woman the “child of God”. As a result, one we see in art particularly, man and woman become a heroic figure, then a natural one. The curiosity that had been directed toward divinity became directed toward nature. man’s and woman’s sense of inquiry led him and her, then, to begin to paint more natural portraits and images. He and she turned to landscapes also. This was an inevitable process. As it occurred, however, man and woman began to make great distinctions between the world of the imagination and the world of nature, until finally he or she became convinced that the physical world was real and the imaginative world was not. So his or her paintings became more and more realistic.

Art became wedded, then, to phenomena directly before the eyes. Therefore, in a way it could present man and woman with no more data than he or she had before. Imaginative interpretations seemed like pretensions. Art largely ended up — in those terms, now — as the handmaiden of technology: engineering plans, mathematical diagrams, and so forth. What we call abstract art tried to reverse that process, but even the abstract painters did not believe in the world of the imagination, in which there were any heroic dimensions, and the phase is largely transitory.

I did mean to mention that man’s and woman’s use of perspective in painting was a turning point (early in the 15th century) in that it foreshadowed the turning of art away from its imaginative colorations toward a more specific physical rendering — that is, to a large degree after that the play of the imagination would not be allowed to “distort” the physical frame of reference.

All of this involved the triggering of innate abilities at certain points in time by the the species at large, and on the parts of certain individuals, as their purposes and those of the species merged.

Woodcuts and wood blocks were used for a variety of purposes by the ancient Chinese and Egyptians, for example, and even by the Romans. Many of the early prints created in Europe illustrate religious subjects. One of the first dated European woodcuts, showing a religious figure, appeared in 1423; a book bearing woodcut illustrations was produced circa 1460; the first Roman book containing woodcuts was made in 1467; Bibles were illustrated with woodcuts in the late 15th century. The earliest known engravings, printed on paper, date from around 1450; pictorial engravings and etching were evidently developed in Germany in the early 1500s. Leonardo da Vinci (1452-1519) experimented with his own method of copper engraving. But all of these efforts were beginnings: There couldn’t have been any mass circulation of printed material in those days.

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

The Genetic system is an inner, biological, “Universal” language

July 7, 2016 zzzesus

In our terms that language speaks the flesh — and it speaks the flesh equally in all races of mankind. There are no inferior or superior races. Now dreams also provide us with another universal kind of language, one that unites all peoples to one extent or another, regardless of their physical circumstances or nationalities or alliances. The cataloging of separate races simply involves us in organizations of variances played upon a common theme — variances that we have used for various purposes. Often those purposes led us to over exaggerate the differences between groups, and to minimize man’s and woman’s biological unity.

The most important aspects of individuality are those subjective characteristics that on the one hand distinguish each person from the other, and that on the one hand are each like sparkling psychological mosaics, giving separate, exquisite individual versions of that larger pattern from which mankind and womankind emerges. The security, the integrity, and the brilliance of each individuality rises in these terms from that universal genetic language, and also from the inner subjective universal language of dreams. There are great connections between the two, and both are spoken together.

Let us become more practical, and see how these issues merge in our reality. Some of this requires a great honesty on our own parts, as we try to recall some feelings and daydreams that we have tried to put away or forget of disown. Why are some people, then, born with conditions that are certainly experienced as genetically defective, granting even the overall value of such variances on the part of the species? For, again, I must stress the fact that in its way nature makes no such judgments, regardless of the beliefs of our science or religions.

Science seems to be of the opinion that the individual is important only insofar as he or she serves the purposes of the species’ survival — and I am not saying that. I am saying that the existence of each individual is important to the value fulfillment of the species. And moreover, I am stating that the value fulfillment of the individual and the species go hand in hand.

I am also stating that the species is itself aware of those conditions that lead to its own value fulfillment, and that of its members. No species basically biologically considers its own existence with other species except in a cooperative manner — that is, there is no basic competition between species. When we think that there is, we are reading nature wrong. whatever man’s and woman’s conscious beliefs, on a biological level his or her genetic structure is intimately related to the genetic structure of all other species.

In man and woman, the probabilities of development are literally numberless. No computer could count the combinations of characteristics possible. It is highly important, then, that the species retain flexibility, and not become locked into any one pattern, however advantageous — and I am referring to physical or mental patterns. Within the framework of established species-hood, there must be every kind of leeway — leeways that are biologically activated, so that variances are constantly active. Those genetic variances may appear as defective or eccentric. They may appear as the handicapped. They may appear as superior characteristics of one kind or another, but they must be biologically stated as the variations from the genetic norm.

By themselves, whether they appear as superior or defective conditions, they necessitate a different kind of adaptability, a change of subjective or physical focus, the intensification of other abilities that perhaps have been under-stressed. Yet granting all this, why, again, would some individuals choose situations that would be experienced as defective conditions? For this, we need to examine some human feelings that are often forgotten.

Now I have often said in my blogs that suffering of itself is not “good for the soul.” It is not a virtue, yet certainly many individuals seem to seek suffering. Suffering cannot be dismissed from human experience as a freak matter of distorted emotions or beliefs.

Suffering is a human condition that is sought for various reasons. There are gradations of suffering, of course, and each person will have his or her definitions of what suffering is. Many people do indeed equate a certain kind of suffering with excitement. Sportsmen and sportswomen, race-car drivers, mountain climbers — all seek suffering to one extent or another, and find the very intensity of certain kinds of pain pleasurable. We might say that they like to live dangerously.

Some sects have believed that spiritual understanding came as the result of bodily agony, and their self-inflicted pain became their versions of pleasure. It is usually said that animals, and also man and woman, avoid pain and seek pleasure — and so any courting of pain, except under certain conditions, is seen as unnatural behavior.

It is not unnatural. It is an eccentric behavior pattern. Many children daydreams not only of being kings or queens, or given great honors, they also daydream about being tragic figures. They daydream of cruel deaths. They glory in stories of wicked stepmothers. They imagine, in fact, every situation that they can involving human experience. To an extent adults do the same thing. They are drawn to cinema or television dramas that involve tragedies, sorrows, great dramatic struggles. This is because we are alive as the result of our great curiosity for human experience. We are alive because we want to participate in human drama.

While I admit that many people will not agree with me, I know from experience that most individuals do not choose one “happy” life after another, always ensconced in a capable body, endowed by nature or heritage with all of the gifts most people seem to think they desire.

Each person seeks value fulfillment, and that means that they choose various lives in such a fashion that all of their abilities and capacities can be best developed, and in such a way that their world is also enriched. Some people will choose “defective” bodies purposely in order to focus more intensely in other areas. They want a different kind of focus. They want to sift their characteristics through a certain cast. Such a choice demands an intensification. It is made on the part of the individual and on the parents of the parents as well, so that a certain group of people will relate to the world in a highly characteristic way. In almost all such cases, such people will be embarked upon subjective issues and questions also that might not be considered otherwise. They will ask questions on their own parts that need to be raised, not only for themselves but for the society at large.

Those questions help bring out psychological maturities and insights about the nature of the species in general. Many such conditions also serve to keep man’s and woman’s sympathies alive. I make a distinction between sympathy and pity, for a lively sympathy leads toward construction, toward the utilization of abilities, even to social discourse, while pity can be deadening.

Our over-reliance upon physical norms, and our distorted concepts concerning survival of the fittest, help exaggerate the existence of any genetic defects, of course. Many religious dogmas consider such conditions, again, the result of a god’s punishment. The survival of the species is far more dependent upon our subjective activities than our physical ones — for it is our subjective behavior that is responsible for our physical acts. Science of course looks at it the other way around, as if our physical acts are the result of a robot’s mechanical, formalized behavior — a robot miraculously programmed by the blind elements of an accidental universe formed by chance. The robot is programmed only to survive at anyone’s or anything’s expense. It has no real consciousness of its own. Its thoughts are merely mental mirages, so if one of its parts is defective then obviously it is in deep trouble. But man and woman are no robots, and each so-called genetic defect has an internal part to play in the entire picture of genetic reality. The principle of uncertainty must operate genetically, or we would have been locked into over-specializations as a species.

There are states of consciousness, one within the other, and yet each connected, of course, so that genetic systems are really systems of consciousness. They are intertwined with reincarnational systems of consciousness. These are further entwined with the consciousness that we recognize. The present is the point of power. Given the genetic makeup that we now have, our conscious intents and purposes act as the triggers that activate whatever genetic or reincarnational aspects that we need.

The state of dreaming provides the connecting links between these systems of consciousness.

The idea today is to love and protect and cherish, and express the body that we have. The human species has an “amazing interplay between genetic preciseness and genetic freedom,” and that our genetic structure reacts to each thought that we have, to the state of our emotions, to our psychological climate. Choices and probabilities apply. Thus do we avoid genetic rigidity.

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

If there were no Idiots, we would find Geniuses absent among us

July 6, 2016 zzzesus

Those human abilities that we consider to be characteristic of our species, are, again, dependent upon the existence of infinite numbers of variations that appear in the aggregate, to give us often obviously opposing states. What we think of then as the average intelligence is a condition that exists because of the activity of constant variables, minute variations that give us at one end of the scale the idiot, and at the other the genius.

Both are necessary to maintain that larger “norm” of mental activity. I am using the word “norm” here for our convenience, though I disagree with the ways in which the term has been used, when it has been set up as a rule of measurement, psychologically speaking. The genetic system is not closed, therefore. The genes do not simply hold information without any reference to the body’s living system. It does not exist, then — the genetic structure — like some highly complicated mechanism already programmed, started and functioning “blindly,” so that once it is set into operation there is no chance for modification.

Particularly in our own species there is a great give-and-take between human genetic systems, the environment, and cultural events — and by cultural events I mean events having to do with our peculiarly unique field of activity that includes the worlds of politics, economics, and so forth.

Genetic events are not not irrefutable in a deterministic fashion. They represent strong inclinations toward certain bodily or mental activity, certain biological preferences. They lead toward the activation of certain events over others, so that the probabilities are “loaded” in certain directions. Genetic events are then events, though at a different level of activity than we are used to thinking of.

We are speaking of chromosomal messages. These are not written within the chromosomes as words might be written upon paper, but the information and the chromosomes are a living unit. The information is alive. We are speaking about a kind of biological cuneiform, in which the structures, the very physical structures, of the cells contain all of the knowledge needed to form a physical body — to form themselves. This is indeed knowledge in biological form, and biologically making its clearest living statement.

The cells with their genetic packages, like all cells, react to stimuli. They act. They are aware of all of the body’s events biologically. In ways impossible to verbalize, they are also aware of the environment of the body as it is perceived at biological levels. I have said before that in one way or another each living cell is united with each other living cell through a system of inner communication. “Programed” genetic activity can be altered by conditions in the environment.

I am not simply saying that genetic activity can be changed, for example, through something like a nuclear accident, but that highly beneficial alterations can also take place in genetic behavior, as in our terms the genetic structure not only prepares the species for any contingency, but also prepares it by triggering those characteristics and abilities that are needed by the species at any given time, and also by making allowances for such future developments.

Our genetic structure reacts to each thought that we have, to the state of our emotions, to our psychological climate. In our terms, it contains the physical history of the species in context with the probable future capabilities of the species. We choose our genetic structure so that it suits the challenges and capabilities of the species. We choose our genetic structure so that it suits the challenges and potentials that we have chosen. It represents our physical reference point, our bodily framework. It is our personal physical property. It is a portion of physical matter that we have identified, filled out with our own identity. It is like a splendid ship, the body, that we have chosen ahead of time for a splendid challenging adventure — a ship that we have personally appointed that is equipped to serve as much as possible as a physical manifestation of our personhood.

Some people, in beginning such a venture, will indeed insist upon an excellent vessel, with the most sophisticated mechanisms, equipped with grand couches and a banquet room. Others would want much more excitement, much more zest, and order then instead a less grand vessel, but one that went faster. Some would set goals for themselves that demanded that their powers of seamanship be tested. The analogy may be a simple one, yet each person chooses the living vessel of the body, with his or her own intents and purposes in mind.

In physical reality, if you will forgive me, life is the name of the game — and the game is based upon value fulfillment. That means simply that each form of life seeks toward the fulfillment and unfolding of all of the capacities that it senses within its living framework, knowing that in that individual fulfillment each other species of life is also benefited.

In no way do I mean to demean the indisputable value of geniuses, or their great contributions to the quality of life — but the quality of life is, again, also benefited by the existence of idiots. Not only because both ends of the scale are necessary for genetic reasons, but also because idiots themselves are in no way considered failures or defects by nature. Those terms are human judgements. Idiots also serve their role by moderating the sometimes fierce hold that the reasoning mind can have upon human activity.

The idiot is often able to experience in his or her own reality a freer, more generous, more faithful flow of emotional states, unhampered by reason’s sometimes stern dictates, and it is important that such a moderating tendency does operate genetically.

The reasoning mind, as we have used it thus far, roughly since the birth of Christianity, has used — instead of used, confined — has confined its reasoning abilities to a very narrow spectrum of reality. It has seen the value of life largely only as that life conforms to its own standards. That is, the reasoning mind, as we have used it, considers that only reasoning creatures are capable of understanding life’s values. Other forms of life have almost seemed beside the point, their value considered only insofar as they were of service to man and woman. But man’s and woman’s life is obviously dependent upon the existence of life’s other species, and with him and her those species share certain values. Life is sacred — all life — and again, all life seeks value fulfillment, not simply physical survival.

I read an article about the development of a strain of mice without thymus [glands]. Since the thymus is very important in the necessary process of maintaining bodily resistance to disease, these particular mice have little resistance. They are bred and sold for experimental purposes. The intent of such procedures is to promote the quality of human life, to study the nature of diseases, and hopefully apply what is learned to some of the lives of human beings. Mice are not considered human. They are not. So like any animal, they are thought of as dispensable, sacrificed to a fine humanitarian end.

Perhaps at first that prejudice of the reasoning mind might escape us, since after all mice are far divorced from our own species. There were Jews sacrificed to the same end not too long ago, and the reasoning was largely the same, though in that case we were dealing with our own species.

Jews were considered almost not human, however, and whenever such atrocities against our own species are concerned, we indulge in the same kind of twisted reasoning. Because the Jews were considered less than human — or, at best, human defects — they were thought of as justifiable sacrifices on the altar of “the genetic betterment of mankind and womankind.” We cannot improve the quality of our own lives by destroying the quality of any other kind of life. There is no genetic master race. The very classification of the species into races to begin with is based upon distinctions that are ridiculously minute in the overall picture of the similarities.

Such procedures involve a biological immortality. I usually avoid terms like “morality” or “immorality,” since their definition vary according to the individual. The proceedings, however, do involve a biological violation, a going against nature’s flow and intent, a process in which a form of life is made to go against its own value fulfillment, and it is because of such attitudes involving other kinds of life that the horrors of the Jewish war camps were made possible.

Using animals in the laboratory is imposing human goals and values upon other life forms, even though the modern scientific method is supposed to be value-free. For such research is carried out in the name of progress and the practical common good, of course — and that progress applies also in the remedial treatment of other animals, let us remember. We think that every reader of this blog has benefited, and still does, from animal experimentation, some of it most cruel, in ways that he or she can hardly suspect, let alone specify: even benefiting from the use of animals in the study of medical and chemical, beauty and recreational products that can be found in practically every home in the country. I see the passive, thinking and unthinking tolerance of animal experimentation as a classical case of a society using ends to justify means — yet in the United States, at least, we carefully teach each generation of our species that such rationalization aren’t morally acceptable.

I also believe, however, that generally speaking science still views our genetic systems in mechanical, deterministic, and reductionistic terms, and will continue to do so for a long time. So that evidence is being accumulated to support that overall view that at this time science has no need to seek for other, larger, and more unsettling frames of reference encompassing consciousness, intent, and genetics. Indeed, I seldom see consciousness mentioned in connection with genetics, except as its quality may relate to genetic “defects” like mental retardation, say.

Nor do I think that establishment science will soon be interested in ideas that exchanges take place involving our genetic systems, the environment, and cultural events like politics and economics; of that our genetic systems react to our thoughts and emotions — let alone that there’s any genetic planning for future probabilities! I do not know whether, or how, any of those factors could be measured and/or manipulated in the laboratory. Science could grant ideas their own realities outside of the scientific framework, or course, and thus be free of them.

But granted or not, the idea of any sort of genetic preparation for future contingencies collides with the very powerful theory of evolution, which holds that evolutionary, genetic changes take place only through natural selection and chance mutations (although random of chance mutations are generally regarded as mistakes on nature’s part). There are many unsolved challenges here. Another version of old, discredited Lamarckian theories. (jean Baptiste de Monet de Lamarck [1744-1829] was a French naturalist who advocated that certain modifications of an organism’s structure and function could develop in response to environmental factors, and that these “acquired characters” could be inherited. Lamarck’s work has been widely misunderstood, however. It still has value, and recently has been employed in some remarkable scholarly studies that show how, in scientific teams, evolution can take place through means other than natural selection and chance mutations.

Some would agree that consciousness obviously contains an unlimited number of viewpoints, regardless of which ones we humans may choose to call “true” at any particular time. Consciousness is just as amenable to having some of its physical manifestations scientifically studied, its parts manipulated through “genetic engineering.” All of our species’ actions represent our keen and creative interests in studying ourselves in the finest details possible. That the scientific approach has limitations is obvious. So do all others in this physical realm. A discipline, of whatever nature and motivation, can erect barriers to “outside” influences — and those barriers are often artifacts growing almost automatically out of the very nature of the belief system in question

Dreams, Emotions, Energy, Evolution, Feelings, Gestalt, HEALING, Inner universe, Lessons, Metaphysics, Ontology, Physical Life, Thoughts, Uncategorized, Unknown

The reasoning mind represents human mental activity in a space and time context

June 30, 2016 zzzesus

The reasoning mind is involved with the trial-and-error method. It sets up hypothesis, and its very existence is dependent upon a lack of available knowledge — knowledge that it seeks to discover.

In the dreaming state the characteristics of the reasoning mind become altered, and from a waking viewpoint it might seem distorted in its activity. What actually happens, however, is that in the dreaming state we are presented with certain kinds of immediate knowledge. It often appears out of context in usual terms. It is not organized according to the frameworks understood by the reasoning portions of our mind, and so to some extent in dreams we encounter large amounts of information that we cannot categorize.

The information may not fit into our recognizable time or space slots. There are, in fact, many important issues connected with the dreaming state that can involve genetic activation of certain kinds: information processing on the part of the species, the insertion or reinsertion of civilizing elements — and all of these are also connected with the reincarnational aspects of dreaming.

I have not touched upon some of these subjects before, since I wanted to present them in that larger context of man’s and woman’s origins and historic appearance as a species. I also wanted to make certain points, stressing the importance of dreams as they impinge upon and help form cultural environments. Dreams also sometimes help in showing the pathways that can be taken to advantage by an individual, by a group of individuals, and therefore help clarify the ways in which free will might most advantageously be directed. So I hope to cover all of these subjects.

Let us first of all return momentarily to the subject of the reasoning mind, its uses and characteristics. It seems to the reasoning mind that it must look outside of itself for information, for it operates in concert with the physical senses, which present it with only a limited amount of information about the environment at any given time. The physical eyes cannot see today the dawn that will come in the morning. The legs today cannot walk down tomorrow’s street, so if the mind wants to know what is going to happen tomorrow, or what is happening now, outside of the physical senses’ domain, then it must try through reason to deduce the information that it wants from the available information that it has. It must rely upon observation to make its deductions accordingly. In a fashion, it must divide to conquer. It must try to deduce the nature of the whole it cannot perceive from the portions that are physically available.

Children begin to count by counting on their fingers. Later, fingers are dispensed with but the idea of counting remains. There have been people throughout history who mentally performed mathematical feats that appear most astounding, and almost in a matter of moments. Some, had they lived in our century, would have been able to outperform computers (just as some are outperforming computers these days!). In most cases where such accomplishments show themselves, they do so in a child far too young to have learned scientific mathematical procedures to begin with, and often such feats are displayed by people who are otherwise classified as idiots (idiot savants), and who are incapable of intellectual reasoning.

Indeed, when a child is involved, the keener his or her use of the reasoning mind becomes the dimmer his or her mathematical abilities grow. Others, children [or adults] who would be classified as mentally deficient, can tell, or have been able to tell, the day of the week that any given date, past or present, would fall upon. Others have been able, while performing various tasks, to keep a precise count of the moments from any given point in time. There have been children, again, with highly accomplished musical abilities, and great facility with music’s technical aspects — all such accomplishments before the assistance of any kind of advanced education.

Now, some of these children went on to become great musicians, while others lost their abilities along the way, so what are we dealing with in such cases? We are dealing with direct knowing. We are dealing with the natural perceptions of the psyche, at least when we are speaking in human terms. We are dealing with natural, direct cognition as it exists before and after man’s and woman’s experience with the reasoning mind.

Some of those abilities show themselves in those classified as mentally deficient simply because all of the powers of the reasoning mind are not activated. In children under such conditions, the reasoning mind has not yet developed in all of its aspects sufficiently, so that in a certain area direct cognition shines through with its brilliant capacity.

Direct cognition is an inner sense. In physical terms we might call it remote sensing. Our physical body, and our physical existence, are based upon certain kinds of direct cognition, and it is responsible for the very functioning of the reasoning mind itself. Scientists like to say that animals operate through simple instinctive behavior, without will or volition: It is no accomplishment for a spider to make its web, a beaver its dam, a bird its nest, because according to such reasoning, such creatures cannot perform otherwise. The spider must spin his web. If he or she chooses not to, he or she will not survive. But by that same reasoning — to which, of course, I do not subscribe — we should also add that man and woman can take no credit either for his or her intellect, since man and woman must think, and cannot help doing so.

Some pessimistic scientist would say: “Of course,” for man and woman and animal alike are driven by their instincts, and man’s and woman’s claim to free will is no more than an illusion.

Man’s and woman’s reasoning mind, however, with its fascinating capacity for logic and education, and for observation, rests upon a direct cognition — a direct cognition that powers his or her thoughts, that makes thinking itself possible. He or she thinks because he or she knows how to think by thinking, even though the true processes of thought are enigmas to the reasoning mind.

In dreams the reasoning mind loosens its hold upon perception. From our standpoint we are almost faced with too much data. The reasoning mind attempts to catch what it can as it reassembles its abilities toward waking, but the net of its reasoning simply cannot hold that assemblage of information. Instead it is processed at other levels of the psyche. Dreams also involve a kind of psychological perspective with which we have no physical equivalent — and therefore such issues are most difficult to discuss.

The reasoning mind is highly necessary, effective, and suitable for physical existence, and for the utilization of free will, which is very dependent upon perception of clearly distinguishable actions. In the larger framework of existence, however, it is simply one of innumerable methods of organizing data. A psychological filing system, if you prefer.

Our dreaming self possesses psychological dimensions that escape us, and they serve to connect genetic and reincarnational systems. We must, again, realize that the self that we know is only a part of our larger identity — an identity that is also historically actualized in other times than our own. We must also understand that mental activity is of the utmost potency. We experience our dreams from our own perspective, as a rule. I am simply trying to give a picture of one kind of dream occurrence, or show one picture of dream activity of which we are not usually aware.

If we are having a dream as oneself from our own perspective, another reincarnational self may be having the same dream from its perspective — in which, of course, we play a minor role. In our dream, that reincarnational self may appear as a minor character, quite on the periphery of our attention, and if the dream were to include an idea, say, for a play or an invention, then that play or invention might appear as a physical event in both historic times, to whatever degree it would be possible for the two individuals living in time to interpret that information. But culture throughout the ages was spread by more than physical means. Abilities and inventions were not dependent upon human migrations, but those migrations themselves were the result of information given in dreams, telling tribes of men and women the directions in which better homelands could be found.

Direct cognition: You know what you know.

Our knowledge knows how to flow through the techniques we have learned, to use them and become part of them, so that a painting emerges with a spontaneous wisdom. That is what we are learning. That is what the painting shows. That is where we are.

To some extent each vision, each subject matter, will itself make minute alterations in technique of we allow it to. Our impulses have shadings as our colors do. They should mix and merge with our brushstrokes, so that the idea of our subject matter is almost magically contained in each spot of paint, and that is what we are learning. Or rather, we are learning to take advantage of our direct cognition.

Dreams, Electrical Reality, Energy, Evolution, Feelings, Inner universe, Lessons, LOVE, Metaphysics, Physical Life, Thought, Thoughts, Uncategorized, Unknown

Viruses as biological statements and part of the body’s overall health system

June 28, 2016 zzzesus

Viruses serve many purposes. The body contains all kinds of viruses, including those considered deadly, but those are usually not only harmless, or inactive, but beneficial to the body’s overall balance.

The body maintains its vitality not only through the physical motion and agility that we perceive, but by microscopic agility, and actions within microseconds, that we do not perceive. There is as much motion, stimulation, and reaction in the interior bodily environment as the body meets through its encounters with the exterior environment. The body must now and then “flush its systems out,” run through its repertoire, raise its temperature, activate its hormonal actions more strongly. In such ways it keeps its system of immunities clear. That system operates always. To some extent, it is a way that the body distinguishes between self and nonself.

In certain fashions, that system also keeps the body from squandering its energies, preserving biological integrity. Otherwise it would be as if we did not know where our own house began or ended, and so tried to heat the entire neighborhood. So some indispositions “caused by viruses” are accepted by the body as welcome triggers, to clean out the system, and this applies to our present indispositions.

More is always involved, however, for those viruses that we consider communicable do indeed in one way or another represent communications on a biological level. They are biological statements, literally social communications, biologically made, and they can be of many kinds.

When a skunk is frightened, it throws off a foul odor indeed, and when people are frightened they react in somewhat the same fashion at times, biologically reacting to stimuli in the environment that they consider alarming. They throw off a barrage of “foul viruses” — that is, they actually collect and mobilize from within their own bodies viruses that are potentially harmful, biologically trigger these, or activate them, and send them out into the environment in self-protection, to ward off the enemy.

In a fashion this is a kind of biological aggression. The viruses, however, also represent tensions that the person involved is getting rid of. That is one kind of statement. It is often used in a very strong manner in times of war, or great social upheaval, when people feel frightened.

The olympic athlete may be charged by the great physical vitality that one feels watching that athletic panorama. [Because of that, and for other personal reasons], one could find no release for the intense energy one could feel, so one may get rid of it, protecting oneself, and throw our one ‘s threatening biological posture: the viruses.

Our normal bodies have not received any such goodies sometimes, so they exuberantly used them as triggers to regenerate the immune systems.

Many people had such reactions, coming from athletic events, in that they do not know how to use and release their own energies — as if they themselves felt put in an inferior position in comparison to such achievements.

There are all kinds of biological reactions between bodies that go unnoticed, and they are all basically of a social nature, dealing with biological communications. In a fashion viruses, again, are a way of dealing with or controlling the environment. These are natural interactions, and since we live in a world where, overall, people are healthy enough to contribute through labor, energy, and ideas, health is the dominating ingredient — but there are biological interactions between all physical bodies that are the basis for that health, and the mechanisms include the interactions of viruses, and even the periods of indisposition, that are not understood.

All of this has to do with man’s and woman’s intent and his or her understanding. The same relationships, however, do not only exist between human bodies, or course, but between man and woman and the animals and the plants in the environment, and is part of the unending biological communication that overall produces the vitality of physical experience.

One note on vitamins: they are most effectively used for periods of two or three weeks, where they act as stimuli and reminders to the body. Then drop their use for two or three weeks, so that the body then produces by itself those elements we have reminded it we want. Any steady use of vitamins is not to our overall benefit, for we give the body what it needs too easily, and its ability to produce such material on its own becomes sluggish.

Certain “diseases” are protections against other diseases, and the body on its own is its own excellent regulator.

Obviously those abilities operate best when we trust them. The body’s systems know what diseases are in the air, so to speak, and will often set up countermeasures ahead of time, giving us what we experience as an indisposition of one kind or another — but an indisposition that is actually a statement of prevention against another condition.

There is great traffic flow in a city: A body knows how to leap out of the way in a moment’s time from an approaching car. In the interior physical environment there is far greater traffic flow. There are decisions made in periods of time so brief we cannot imagine them — reactions that are almost over before responds to its inner reality, and to all the stimuli from the exterior environment. The body is an open system. As solid as it seems to us, there are constant chemical reactions between it and the world, electromagnetic adjustments, alterations of balance, changes of relationships — alterations that occur between the body and its relationship with every other physical event, from the position of the planets and moon and the sun, to the position of the smallest grain of sand, to the tiniest microbe in anyone’s intestine.

All of these adjustments are made without our conscious notice, and yet in with our overall purposes and intents.

Genes are elemental units arranged along the threadlike chromosomes in the nucleus of each cell, and transmit hereditary characteristics to following generations of animals and pants. The gene is primarily made up of protein and a twisted double strand of helix of DNA, or deoxyribonucleic acid. Each gene occurs at a specific location on a chromosome. We humans, for instance, have 46 chromosomes and an estimated 100,00 genes in each cell, and our genes provide the blueprints for the synthesis of some 50,000 proteins. I’m sure that our wonder at the vast organization of nature will continue to grow as our scientists plunger ever deeper into the complexities of genetic research. And what about the philosophical questions involving free will in all of this? Just how much real freedom do we have, if all is programmed by our genetic heritage? (I ask the question aside from the old, still-extant arguments within philosophy, psychology, and religion over whether free will has ever existed — or does — in any context. In addition, now we also have many newer questions about inherited genetic equality and/or inequality.

For that matter, one can ask the same questions about our supposed reincarnational heritage: Just how much free will does that concept leave us? Are we as fated to dance to unknown and unrealized nonphysical reincarnational events, tendencies, and goals, as we are to the physical, genetic ones — that is, do the two operate together? How immutable, or resistant to change, are those two endowments, and what parts of either one can we turn off if we choose to? Will the dissection of a gene, down even to its atomic components, ever yield reincarnational clues? Consciousness forms the genes, and not the other way around, and the about-to-be-born infant is the agency that add now material through the chromosomal structure.

Viruses and infections are always present. They are themselves fragments, struggling small fragments without intention of harm. We have general immunity, believe it or not, to all such viruses and infections. Ideally, we can inhabit a plane with them without fear. It is only when we give tacit agreement that harm is inflicted upon us by these fragments. To some degree, lesser, dependent lives such as household pets are dependent upon our psychic strength. They have their own, it it true, but unknowingly we reinforce their energy and health.

When ur own personalities are more or less in balance, we have no trouble at all in looking out for creatures, and actually reinforcing their own existence with residues of our creative and sympathetic powers. In times of psychological stress or crisis, quite unwittingly we without this strong reinforcement.

Animals certainly do have energy to maintain their own health, but this is strongly reinforced as a rule by the vitality of human beings to whom the animals are emotionally attached.

Animals, like people, sense when they are a burden.

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

The emergence of action within a time scheme

June 27, 2016 zzzesus

The emergence of action within a time scheme is actually one of the most important developments connected with the beginning of our world.

The Garden of Eden story in its basic refers to man’s and woman’s sudden realization that now he and she must act within time. His or her experiences must be neurologically structured. This immediately brought about the importance of choosing between one action and another, and made acts of decision highly important.

This time reference is perhaps the most important within earth experience, and the one that most influences all creatures. In experience or existence outside of time, there is no necessity to make certain kinds of judgements. In an our-of-time reference, theoretically speaking now, an infinite number of directions can be followed at once. Earth’s time reference, however, brought to experience a new brilliant focus — and in the press of time, again, certain activities would be relatively more necessary than others, relatively more pleasant or unpleasant than others. Among a larger variety of possible actions, man and woman were suddenly faced with a need to make choices, that within that context had not been made “before.”

Speaking in terms of our time, early man and woman still had a greater neurological leeway. There were alternate neurological pathways that, practically speaking, were more available then than now. They still exist now, but they have become like ghostly signals in the background of neurological activity.

This is, again, difficult to explain, but free will operates in all units of consciousness, regardless of their degree — but it operates within the framework of that degree. Man and woman possesses free will, but that free will operates only within man’s and woman’s degree — that is, his or her free will is somewhat contained by the framework of time and space.

He and she have free will to make any decisions that he or she are able to make. This means that his or her free will is contained, given meaning, focused, and framed by his or her neurological structure. He and she can only move, and he or she can only choose therefore to move, physically speaking, in certain directions in space and time. That time reference, however, gives his or her free will meaning and a context in which to operate. We are speaking now of conscious decisions as we think of them.

We can only make so many conscious decisions, or we would be swamped and caught in a constant dilemma of decision making. Time organizes the available choices that are to be made. The awakening mentioned earlier, then, found man rousing from his or her initial ” dreaming condition,” faced suddenly with the need for action in a world of space and time, a world in which choices became inevitable, a world in which he or she must choose among probable actions — and from an infinite variety of those choose which events he or she would physically actualize. This would be an almost impossible situation were the species — meaning each species — not given its own avenues of expression and activity, so that it is easier for certain species to behave in certain manners. And each species has its own overall characteristics and propensities that further help it define the sphere of influence in which it will exert its ability to make choices.

Each species is endowed also, by virtue of the units of consciousness that compose it, with an overall inner picture of the condition of each other species, and further characterized by basic impulses so that it is guided toward choices that best fulfill its own potentials for development while adding to the overall good of the entire world consciousness. This does not curtail free will any more than man’s and woman’s free will is curtailed because he or she must grow from a fetus into an adult instead of the other way around.

The differences among all species are caused by this kind of organization, so that areas of choice are clearly drawn, and areas of free activity clearly specified. The entire gestalt of probable actions, therefore, is already focused to some degree in the species’ differentiations. In the vast structure of probable activity, however, far more differentiation was still necessary, and this is provided for through the inner passageways of reincarnational existence.

Each person, for example, is born with his or her uniquely individual set of characteristics and abilities, likes and dislikes. Those serve to organize individual action in a world where an infinite number of probable roads are open — and here again, private impulses are basically meant to guide each individual toward avenues of expression and probable activities suited best to his or her development. They are meant, therefore, as aids to help organize action, and to set free will more effectively into motion. Otherwise, free will would be almost inoperable in practical terms: Individuals would be faced by so many choices that any decisions would be nearly impossible. Essentially, the individual would have no particular leaning toward any one action over any other.

” By the time” that the Garden of Eden tale reached our biblical stories, the entire picture had already been seen in the light of concepts about good and evil that actually appeared, in those terms, a long time later in man’s and woman’s development. The inner reincarnational structure of the human psyche is very important in man’s and woman’s physical survival. Children — change that to “infants” — dream of their past lives, remembering, for example, how to walk and talk. They are born with the knowledge of how to think, with the propensity for language. They are guided by memories that they later forget.

In time’s reference, the private purposes of each individual appear also in the larger historical context, so that each person forms his corner of his civilization — and all individuals within a given time period have private and overall purposes, challenges that are set, probables actions that they will try to place within history’s context.

CITY OF VANGUARD