Category Archives: Gestalt

Electrical Reality, Energy, Evolution, Feelings, Gestalt, Inner universe, METAPHYSICAL EXERCISES, Metaphysics, Ontology, Physical Life, Thoughts, Time, Uncategorized, Unknown

Man’s and Woman’s physical relationship with nature

February 25, 2016 zzzesus

Environmental questions are being raised about human’s effects upon the world in which he or she lives. There is, however, an inner environment that connects all consciousnesses that dwell upon our planet, in whatever form. This mental or psychic — or in any case nonphysical — environment is ever in a state of flux and motion. That activity provides us with all exterior phenomena.

Our sense perception, physically speaking, is a result of behavior on the part of organs that seem to us to have no reality outside on their relationship with us. Those organs are themselves composed of atoms and molecules with their own consciousnesses. They have, then, their own states of sensation and cognition. They work for us, allowing us to perceive physical reality.

Our ears certainly seem to be permanent appendages, and do our eyes. We say: “My eyes are blue,” or “My eyes are small.” The physical matter of those sense organs changes constantly, however, with us none the wiser. While our body appears quite dependable, solid, [and] steady, we are not aware of the constant interchanges that occur between it and the physical environment. It does not bother us one whit that the physical substance of our body is made up of completely different atoms and molecules than it was composed of seven years ago, [say], or that our familiar hands are actually innocent of any smallest smidgen of matter that composed them [even in recent times past].

We perceive our body as solid. The very senses that make such a deduction are the result of the behavior of atoms and molecules literally coming together to form the organs, filling a pattern of flesh. All other objects that we perceive are formed in their own way in the same fashion.

The physical world that we recognize is made up of invisible patterns. These patterns are “plastic,” in that while they exist, their final form is a matter or probabilities directed by consciousness. Our senses perceive these patterns in their own ways. The patterns themselves can be “activated” in innumerable fashions. There is something out there to observe.

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

All elements of the interior invisible environment work together, and they form the temporal weather patterns that are exteriorized mental states, presenting us locally and en masse, then with a physical version of man’s emotional states.

The physical planet is obviously also ever-changing while it is operational or realistically or pragmatically relatively stable. The physical matter of the planet is also composed of literally infinite hoarders of consciousnesses — each experiencing its own reality while adding to the overall cooperative venture.

Natural disasters represent an understandably prejudiced concept, in which the vast creative and rejuvenating elements important to planetary life, and therefore to humankind, are ignored. The stability of the planet rests upon such changes and alterations, even as the body’s stability is dependent upon, say, the birth and death of the cells.

It is quite obvious that people must die — not only because we would overpopulate our world into extinction but because the nature of consciousness requires new experience, challenge, and accomplishment. This is everywhere apparent in nature itself. If there were no death, we would have to invent it — for the context of the self-hood would be as limited as the experience of a great sculptor given but one hunk of stone.

The sculptor’s creation is pragmatically realistic, in that it exists as an object, and can be quite legitimately perceived as can our world. The sculptor’s statue, however, comes from the inner environment, the patterns of probabilities. These patterns are not them selves inactive. They are possessed by the desire to be-actualized. Behind all realities there are mental states. These always seek form, though again there are other forms than those we recognize.

A chair is a chair for our purposes. As you read this blog you most probably lounge on a chair or couch or bench — all quite sturdy and real. The atoms and molecules within those chairs and couches are quite alert, though we do not grant them the quality of life. When children play ring-around-the-rosy, they form living circles in the air. In the game they enjoy the motion of their bodies, but they do not identify with those swirling circles. The atoms and molecules that make up a chair play a different kind of ring-around-the-rosy, and are involved in constant motion, forming a certain pattern that we perceive as a chair.

The difference in motion are so divergent that to us the chair, like our body, appears permanent. The atoms and molecules, like the children, enjoy their motion — solidly sketched in space from our perspective, however, with no “idea” that we consider that motion a chair, or so use it.

We perceive the atoms’ activity in that fashion. [Nevertheless] the agreement takes place at mental levels, and is never completely “set,” though it appears to be. No one perceives the same chair [all the time], though perhaps a given chair will seem to be “the same one” seen from different angles.

The dance of the atoms and molecules is continuous in our area. In greater terms, any given chair is never the same chair. All of this must be taken into consideration when we discuss mass events.

Evolution, Feelings, Gestalt, Inner universe, Lessons, Metaphysics, Physical Life, Thoughts, Unknown

We live in a community of thoughts and feelings also.

February 24, 2016 zzzesus

We live in a physical community, but we live first in a community of thoughts and feelings. There trigger our physical actions. They directly affect the behavior of our body. The experience of the animals is different, yet in their own ways animals have both individual intent and purpose. Their feelings are certainly as pertinent as ours. They dream, and in their way they reason.

They do not “worry.” They do not anticipate disaster when no signs of it are apparent in their immediate environment. On their own they do not need preventative medicine. Pet animals are inoculated against diseases, however. In our society this almost becomes a necessity. In a “purely natural” setting we would not have as many living puppies or kittens. There are stages of physical existence, and in those terms nature knows what it is doing. When a species over-produces, the incidences of, say, epidemics grow. This applies to human populations as well as to the animals.

The quality of life is important above all. Newborn animals either die quickly and naturally, painlessly, before their consciousnesses are fully focused here, or are killed by their mothers — not because they are weak or unfit to survive, but because the [physical] conditions are not those that will produce the quality of life that makes survival “worthwhile.”

The consciousness that became so briefly physical is not annihilated, however, but in our terms waits for better conditions.

There are also “trail runs” in human and animal species alike, in which peeks are taken, or glimpses, of physical life, and that is all. Epidemics sweeping through animal populations are also biological and psychic statements, then, in which each individual knows that only its own greatest fulfillment can satisfy the quality of life on an individual basis, and thus contribute to the mass survival of the species.

Suffering is not necessarily good for the soul at all, and left alone natural creatures do not seek it. There is a natural compassion, a biological knowledge, so that the mother of an animal knows whether or not existing conditions will support the new offspring. Animals instinctively realize their relationship with the great forces of life. They will instinctively starve an offspring while its consciousness is still unfocused, rather than send it loose under adverse conditions

In a natural state, many children would die stillborn for the same reasons, or would be naturally aborted. There is a give-and-take between all elements of nature, so that such individuals often choose mothers, for example, who perhaps wanted the experience of pregnancy but not of birth — where they choose the experience of the fetus but not necessarily [that] of the child. Often in such cases these are “fragmented personalities,” wanting to taste physical reality, but not being ready to deal with it. Each case is individual, however, so these are general statements.

Many children, who, it seems, should have died of disease, of “children epidemics,” nevertheless survive because of their different intents. The world of thought and feeling may be invisible, and yet it activates all physical systems with which we are acquainted.

Animals as well as men can indeed make social statements, that appear in a biological context. Animals as well as men can indeed make social statements, that appear in a biological context. Animals stricken by kitten and puppy diseases, for example, choose to die, pointing out the fact that the quality of their lives individually and en masses is vastly lacking. Their relationships with their own species is no longer in balance. They cannot use their full abilities or powers, nor are many of them given compensating elements in terms of a beneficial psychic relationship with man and woman — but instead are shunted aside, unwanted and unloved. An unloved animal does not want to live.

Love involves self-respect. The trust in individual biological zest and integrity. To that extent, in their way animal epidemics have the same causes as human ones.

Animals can indeed commit suicide. So can a race or a species. The dignity of a spirited life demands that a certain quality of experience be maintained.

The infamous “Black Death,” were (and still are) spread to man by fleas carrying a bacterium from infected rats. Other forms of affliction are carried by other rodents. The complicated interactions and communications involving all forms of life, man’s and woman’s deep dissatisfactions would have periodically helped trigger the resurgence of scourges like the plagues: In 3rd-century Rome, for instance, several thousand people were said to have died each day; estimates are that over a 20-year period in the 14th century three-quarters of the population of Europe and Asia perished; there was the great plague of London in 1665, and so forth.

Many can thankfully praise a given doctor for discovering a disease condition ‘in time.’ so that effective countering measures were taken and the disease was eliminated. We cannot know for sure, of course, what would have happened otherwise. To those people who wanted to die. If they did not die of the disease, they may have ‘fallen prey’ to an accident, or died in a war, or in a natural disaster.

They may have been ‘cured’ whether or not they had treatment, and gone on to lead productive lives. We do not know. A man or woman who is ready to die, if saved from one disease will promptly get another, or find a way of fulfilling that desire. Our problem there rests with the will to live, and with the mechanisms of the psyche.

The English naturalist, Charles Darwin (1809-1882), maintained in his theory of organic evolution that all plants and animals develop from their own previous forms by inheriting minute variations through succeeding generations, with those forms best fitted to the environment being the ones most likely to survive.

Amazingly, another English naturalist, Alfred Wallace (1823-1882), independently developed a similar theory, and the two men had their work presented to science in the same paper in 1858. The next year Darwin published his The Origin of Species.

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

Dying is a biological necessity

February 17, 2016 zzzesus

Not only for the individual, but to insure the continued vitality of the species. Dying is spiritual and psychological necessity, for after a while the exuberant, ever-renewed energies of the spirit can no longer be translated into flesh.

Inherently, each individual knows that he or she must die physically in order to survive spiritually and psychically. As humans, this may not be an easy thought to have, but it is one that we all acknowledge. That is why we take out life insurance to cover ourselves, as we are aware that one day we will indeed die. The self outgrows the flesh. Particularly since the advent of Charles Darwin’s theories, the acceptance of the fact of death has come to imply a certain kind of weakness, for is it not said that only the strong survive?

To some degree, epidemics and recognized illnesses serve the sociological purpose of providing an acceptable reason for death — a face-saving device for those who have already decided to die. This does not mean that such individuals make a conscious decision to die, in our terms: But such decisions are often semi-conscious. It might be that those Individuals feel they have fulfilled their purposes — but such decisions may also be built upon a different kind of desire for survival than those understood in Darwinian terms.

It is not understood that before life an individual decides to live. A self is not simply the accidental personification of the body’s biological mechanism. Each person born desires to be born. He or she dies when that desire no longer operates. No epidemic or illness or natural disaster — or stray bullet from a murderer’s gun — will kill a person who does not want to die.

The desire for life has been most flaunted, yet human psychology has seldom dealt with the quite active desire for death. In its natural form this is not a morbid, frightened, neurotic, or cowardly attempt to escape life, but a definite, positive, “healthy” acceleration of the desire for survival, in which the individual strongly wants to leave physical life as once the child wanted to leave the parent’s home.

I am not speaking here of the desire for suicide, which involves a definite killing of the body by self-deliberate means — often of a violent nature. Ideally this desire for death, however, would simply involve the slowing of the body’s processes, the gradual disentanglement of psyche from flesh; or in other instances, according to individual characteristics, a sudden, natural stopping of the body’s processes.

Left alone, the self and the body are so entwined that the separation would be smooth. The body would automatically follow the wishes of the inner self. In the case of suicide, for example, the self is to some extent acting out of context with the body, which still has its own will to live.

I do not mean to imply guilt on the part of a person who takes his or her own life. In many cases, a more natural death would have ensued in any event as the result of “diseases.” Often for example, a person wanting to die originally intended to experience only a portion of earth life, say childhood. This purpose would be entwined with the parents intent. Such a son or daughter might be born, for instance, through a woman who wanted to experience childbirth but who did not necessarily want to encounter the years of child-raising, for her own reasons.

Such a mother would attract a consciousness who desired, perhaps, to re-experience childhood but not adulthood, or who might teach the mother lessons sorely needed. Such a child might naturally die at 10 or 12, or earlier. Yet the ministrations of science might keep the child alive far longer, until such a person [begins] encountering an adulthood thrust upon him or her, so to speak.

An automobile accident, suicide, or another kind of accident might result in death. The person might fall prey to an epidemic, but the smoothness of biological motion or psychological motion has been lost. I am not here condoning suicide, for too often in our society it is the unfortunate result of conflicting beliefs — and yet it is true to say that all deaths are suicide, and all births deliberate on the part of child and parent. To that extent, we cannot separate issues like a population explosion on the part of certain portions of the world, from epidemics, earthquakes, and other disasters.

However, deaths and injuries like say, an automobile accident as mentioned above, might happen to someone due to reasons like negligence of the automobile driver, or other unforeseen events. In such cases, the injured could decide to seek justice and use the Keating Law Firm or their likes in filing for compensation for the injury and trauma that they might have endured. It is always a trying time for a family to witness their loved ones in pain, and to seek any kind of remedy that they feel could somehow alleviate the same, is an option they can explore.

But that said, while we agree that death is a natural process that will come knocking on our door once our time on earth ends, it does not mean that the ones we leave behind in this world should be in pain. Opting for life insurance could be a way to ease their burden, at least financially. Be it for seniors, or the young ones, choosing insurance could be a plausible option to consider. One of the best things a person can do is secure life insurance so their next of kin is prepared for any type of unforeseen circumstance like an accident or health issue that may arise. Burying or cremating costs (in case of a death) could also be covered by Final Expense insurance, which is another possible option.

In wars, people automatically reproduce their kind to make up for those are killed, and when the race overproduces there will be automatic controls set upon the population. Yet these will in all ways fit the intents and purposes of the individuals involved.

People will die when they are ready to, following inner dictates and dynamics. A person ready to die will, despite any medication. A person who wants to live will seize upon the tiniest hope, and respond. The dynamics of health have nothing to do with inoculations. They reside in the consciousness of each being.

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

Thorns or Roses May Grow Within.

February 16, 2016 zzzesus

The individual will grow outward toward the world, encountering and forming a practical experience, traveling outward from his center in almost vine-like fashion, forming from the fabric of physical reality a conglomeration of pleasant or aesthetic, and unpleasant or prickly events.

The vine of experience in this analogy is formed in quite a natural fashion from “psychic” elements that are as necessary to psychological experience as sun, air, and water are to plants. But as the individual’s personal experience must be seen in the light of all of these issues, so mass events cannot be understood unless they are considered in a far greater context that unusual.

The question of epidemics, for example, cannot be answered from a biological standpoint alone. It involves great sweeping psychological attitudes on the part of many, and meets the needs and desires of those involved — needs which, in our terms, arise in a framework of religious, psychological and cultural realities that cannot be isolated from biological results.

I have thus far stayed clear of many important and vital subjects, involving mass realities, because first of all the importance of the individual is to be stressed, and his or her power to form this or her private events. Only when the private nature of reality was emphasized sufficiently would show how the magnification of individual reality combines and enlarges to form vast mass reactions — such as, say, the initiation of an obviously new historical and cultural period; the rise or overthrow of an obviously new historical and cultural period; the rise or overthrow or governments; the birth of a new religion that sweeps all others before it; mass conversions; mass murders in the form of wars; the sudden sweep of deadly epidemics; the scourge of earthquakes, flood, or other disasters; the inexplicable appearance of periods of great art or architecture or technology.

There are no closed systems. This also means that in world terms, events spin like electrons, affecting all psychological and psychic systems as well as biological ones. It is true to say that each individual dies alone, for no one else can die that death. It is also true that part of the species dies with each death, and is reborn with each birth, and that each private death takes place within the greater context of the existence of the entire species. The death serves a purpose species-wise while it also serves the purposes of the individual, for no death comes unbidden.

An epidemic, for example, serves the purposes of each individual who is involved, while it also serves its own functions in the greater species framework.

When we consider epidemics to be the result of viruses, and emphasize their biological stances, then it seems that the solutions are very obvious: We learn the nature of each virus and develop an inoculation, giving [each member of] the populace a small dose of the disease so that a man’s or woman’s own body will combat it, and he or she will become immune.

The shortsightedness of such procedures is generally overlooked because of the definite short-term advantages. As a rule, for example, people inoculated against polio do not develop that disease. Using such procedures, tuberculosis has been largely conquered.

In the first place, the causes are not biological. Biology is simply the carrier of a “deadly intent.” In the second place, there is a difference between a virus produced in the laboratory and that inhabiting the body — a difference recognized by the body but not by our laboratory instruments.

In a way the body produces antibodies, and sets up natural immunization as a result of say, inoculation. But the body’s chemistry is also confused, for it “knows it is reacting to a disease that is not “a true disease,” but a biologically counterfeit intrusion.

To that extent — the body’s biological integrity is contaminated. It may at the same time produce antibodies also, for example, to other “similar” diseases, and so overextend its defenses that the individual later comes down with another disease.

No person becomes ill unless that illness serves a psychic or psychological reason, so many people escape such complications. In the meantime, however, scientists and medical men and women find more and more viruses against which the population “must ” be inoculated. Each one is considered singly. There is a rush to develop a new inoculation against the newest virus. Much of this is on predictive basis: The scientists “predict” how many people might be “attacked” by, say, a virus that has caused a given number of deaths. Then as a preventative measure the populace is invited to the new inoculation.

Many people who would not get the disease in any case are then religiously inoculated with it. The body is exerted to use its immune system to the utmost, and sometimes, according to the inoculation, overextended [under such] conditions. Those individuals who have psychologically decided upon death will die in any case, of that disease or another, or of the side effects of the inoculation.

Inner reality and private experience give birth to all mass events. Man and woman cannot disentangle himself or herself from the natural context of his or her physical life. His or her culture, his or her religion, his or her psychologies, and his or her psychological nature together form the context within which both private and mass events occur. My discussions will be devoted to the nature of the great sweeping emotional, religious, or biological events that often seem to engulf the individual, or to lift him or her willy-nilly in their power.

What is the relationship between the individual and the gigantic mass motions of nature, of government, or even of religion? What about mass conversions? Mass hysteria? Mass healings, mass murder, and the individual?

4th Dimension, Dreams, Emotions, Energy, Evolution, Feelings, Gestalt, Inner universe, METAPHYSICAL EXERCISES, Metaphysics, Ontology, Physical Life, Thought, Thoughts, Uncategorized, Unknown

Each of us possesses a unique, original stance in space and time, regardless of time’s relative existence.

February 9, 2016 zzzesus

That reality contributes to the experience of others. Only when we operate from our own stance can we help others to the best of our ability. To anticipate danger, or to imaginatively take on the troubles of others robs us of the very energy with which we could help them. I am not saying, therefore, to turn our eyes from the unfortunate conditions of the world. Practical help is needed in all areas of the human life. Yet it is far better, and more practical ultimately, to concentrate upon the beneficial elements of civilization — far better to organize our thoughts in areas of accomplishment than to make lists of man’s or woman’s deficiencies and lacks.

Such a practice leads to feelings of helplessness and hopelessness, in which effective action seems impossible. Life possesses an exuberance. If this is cherished, nurtured, encouraged, then additional energy is generated that is not needed for the purposes of daily private life — a superabundance, that can be effectively directed in those areas of the world where help is most needed.

The strength, vitality, and effectiveness of thought is seldom considered. Though, we may say will not stop war — yet what do we think started such a war? Throughout history the downtrodden have often risen into power, using force, rebelling against their oppressors; and yet, learning little from that experience, they turn and become the new elite, the new power-holders. Their physical conditions may be completely changed, Now theirs, the offices of government, the wealth. Gone are the conditions that, it would seem, caused the uprising. Yet in retaliation they strike out, forming a new class of downtrodden who must in their turn rise and retaliate.

Despite all appearances, conditions of an exterior nature do not cause wars, or poverty, or disease, or any of the unfortunate circumstances apparent in the world. Our beliefs form our reality. Our thoughts generate practical experience. When these change, conditions will change. To add our own energy, focus, and concentration of dire circumstances in other portions of the world does not help, but adds to, such situations.

To close our eyes to them in an ignorant fashion, to wash our hands of them, so to speak, is equally shortsighted. To pretend such situations do not exist, out of fear of them, will only bring the feared reality closer. It is far better to situate oneself firmly in our own reality, acknowledge it as our own, encourage our strength and creativity, and from that vantage point view those areas of the world or of our own society that need constructive help. Purposefully in our own life, in our daily dialogues with others, in our relationships through our groups or clubs, reinforce as well as we can the strength and abilities of others.

That reinforcement will add to the personal power of all other individuals with whom those people come in contact. Find the beliefs responsible for the unfortunate conditions. Each individual should be able to assess his or her own reality realistically. There would be no need to arm a nation in advance against another nation’s anticipated — but imaginary — attack.

Personal grudges would not build up, so that men or women so fear further hurts that they attempt to hide from life or relationships, or shy away from contact with others. It is not virtuous to count our failings. Self-conscious righteousness can be a very narrow road. If each of us understood and perceived the graceful integrity of our own individuality, just as we try to perceive the beauty of all other natural creatures, then we would allow our own creativity greater reign. There is order in all elements of nature, and we are part of it.

The greater sweep of the seasons represents the reaches of our soul. We will not attain spirituality by turning our eyes away from nature, or by trying to disentangle oneself from it. We will not “glimpse eternal life” by attempting to deny the life that we have now — for that life is our own unique path, and provides its own clues for us to follow.

All That Is vibrates with desire. The denial of desire will bring us only listlessness. Those who deny desire are the most smitten by it. Each of our lives are miniature and yet gigantic episodes, mortal and immortal at once, providing experiences that we form meaningfully, opening up dimensions of reality available to no one else, for no one can view existence from our standpoint. No one can be you but you. There are communications at other levels, but our experience of existence is completely original, to be treasured.

No one from any psychological threshold, however vast, can write a book that defines the psyche, but only present hints and clues, words and symbols. The words and ideas stand for inner realities — that is, they are like piano keys striking other chords; chords that, hopefully, will be activated within the psyche of each person.

Each or us is couched now in the natural world, and world is couched in a reality from which nature emerges. The psyche’s roots are secure, nourishing it like a tree from the ground of being. The source of the psyche’s strength is within each individual, the invisible fabric of the person’s existence.

Nature is luxurious and abundant in its expressions. The greater reality from which nature springs is evens more abundant, and within that multidimensional experience no individual is ignored, forgotten, dismissed, lost, or forsaken. A tree does not have to ask for nourishment for the ground or the sun, and so everything that we need is available to us in our practical experience. If we believe we are not worthy of nourishment, if we believe that life itself is dangerous, then our own beliefs make it impossible for us to fully utilize that available help. In large measure, since we are still alive, we are of course nourished. We cannot close out the vitality of our own being easily, and the vitality “squandered” on deeper bouts of depression is often greater than the energy used in creative pursuits. We are a portion of All That Is; therefore the universe leans in our direction. It gives. It rings with vitality. Then forsake beliefs that tell us otherwise. Seek within oneself — each of us — those feelings of exuberance that we have, even if they are only occasional, and encourage those events or thoughts that bring them about.

We cannot find our psyche by thinking of it as a separate thing, like a fine jewel in an eternal closet. We can only experience its strength and vitality by exploring the subjective reality that is our own, for it will lead us unerringly to that greater source of being that transcends both space and time.

The overall stance of the species is largely maintained by the waking-sleeping patterns. In such a fashion, one large portion of the species focuses in physical reality while the other large portion holds a secure foothold in inner reality.

In inner reality we are working on the interior patterns that will form the next day’s realities, and providing probable previews of the future events. Waking and sleeping reality is therefore balanced in the world mind — not the world brain.

However, the sleeping portion of the species represents the brain’s unconscious activities in the body — particularly when we think of the motion of all of the species’ action en masse in a given day. Those conscious motions have an unconscious basis. If we think of a mass world brain — one entity — then it must wake and sleep in patterns. If we think of mass daily action as performed by one gigantic being, then all of those conscious actions have unconscious counterparts, and a great intercommunication of an inner nervous system must take place.

Part of such brain would have to be awake all of the time, and part engaged in unconscious activity. This is what happens.

Diverse cultures are thus able to communicate as the cultural knowledge of various parts of the world is given to the sleeping portion of the entire organism. When they sleep, the waking nations add the day’s events to the world memory, and work out future probabilities.

Evolution, Feelings, Gestalt, Inner universe, Lessons, METAPHYSICAL EXERCISES, Metaphysics, Ontology, Physical Life, Thought, Thoughts, Uncategorized, Unknown

A Tiger, following its nature is not evil

February 7, 2016 zzzesus

Looking at our own species we are often less kindly, less compassionate, less understanding. It is easy to condemn our own kind.

It may be difficult sometimes for us to understand, but our species means well. We understand that the tiger exists in a certain environment, and reacts according to his nature. So does man and woman. Even his or her atrocities are committed in a distorted attempt to reach what we consider good goals. He and she fails often to achieve the goals, or even to understand how his or her very methods prevent their attainment.

He and she as indeed as blessed as the animals, however, and his or her failures are the results of his or her lack of understanding. He or she is directly faced with a far more complex conscious world than the other animals are, dealing particularly with symbols and ideas that are then projected out ward into reality, where they are to be tested. If they could be tested mentally in our context, there would be no need for physical human existence.

Too many complicated issues are connected here, so that I must at best simplify. It is as if man and woman said: “Now what about this idea? What can we do with it? What will happen if we toss it out into reality, physically? How far can we go with any of the great social, scientific, religious ideas that are so peculiarly the offshoots of man’s and woman’s mind?”

If such issues could all be mentally worked out on some non-physical drawing board, again, the great challenge of physical existence would be neither necessary nor meaningful. How far, say, can nationalism be carried? To what extent can the world be treated as if it were external to man and woman, as an object? What can man or woman learn by treating the body as if it were a machine? As if it were a mirage? As if it were driven by blind instinct? As if it were possessed by a soul?

To some extent, these are all unique and creative ponderings that on the part of the animals alone would be considered the most curious and enlightening intellectual achievements. The animals must relate to the earth, and so must man and woman. As the animal must play, mate, hunt his prey or eat his berries within the physical context of sun, ground, trees, snow, hail and wind, so in a different way man and woman must pursue his/her ideas by clothing them in the elemental realities of earth, by perceiving them as events.

When he or she is destructive, man or woman does not seek to be destructive per se; but in a desire to achieve that which he or she thinks of as particular goal that to him or her is good, he or she forgets to examine the goodness of his or her methods.

One animal chasing and killing its prey serves the greater purpose of preserving the balance of nature, whether or not the animal is aware of this — and again, the animal’s intent is not evil. Man and woman consumes ideas. In so doing he or she contributes to a different kind of balance, of which he or she is usually unaware. But no man or woman truly acts out of pure intent to do wrong, or to be vicious. Storms rend the summer sky, sending forth thunder and lightening. Earthquakes may ravage the countryside. We may deeply regret the havoc worked, knowing that neither the storm nor the earthquake is evil. Not only did they have no wrong intent, but the overall conditions corrected the earth’s balance.

This requires some unique understanding. The destructive storms worked by mankind ultimately cannot be said to be any more evil than the earthquake. While man’s and woman’s works may often certainly appear destructive, we must not blame man’s or woman’s intent, nor must we ever make the error of confusing man and woman with their works. For many well-intentioned artists, with the best of intentions, produce at times shoddy works of art, all the more disappointing and deplorable to them because of the initial goodness of their intent.

Their lack of knowledge and techniques and methods then become quite plain. By concentrating too deeply upon the world of newspapers and the negative reports of man’s and woman’s actions, it is truly easy to lose sight of each man’s and each woman’s basic good intent.

That intent may be confused, poorly executed, tangled amid conflicts of beliefs, strangled by the bloody hands of murders and wars — and yet no man or woman ever loses it. That represents the hope of the species, and it has ever remained lit, like a bright light within each member of the species; and that good intents is handed down through the generations. It is far more potent, that illumination, then any hates or national grudges that may also be passed along.

It is imperative, for any peace of mind, that we believe in that existence of man’s or woman’s innate good intent.

It is shared by all of the other animals. Each animal knows that under certain conditions the other may fight or posture aggressively, or defend its nest. Each animal knows that in time of hunger it might be hunted by another. Except for those situations, however, the animals are not afraid of each other. They know that each other animal is of good intent.

We should grant our own species the same. We can collect books of man’s and woman’s failures. Why would anyone collect the worst works of any artist, and get pleasure in ripping them apart? Man and woman has produced some fine works: The high level of verbal communication, the multitudinous varieties of emotional interactions and of cultural exchange, the facility with exteriorization of ideas and concepts, the reaches of the imagination — all of these, and many others, are unique in the universe.

To identify man or woman with their poorest works is to purposefully seek out the mars, the mistakes, of fine artist, and then to condemn him or her. To do this is to condemn ourselves personally. If a scientist says consciousness is the result of chance, or Darwin’s theories say that basically man and woman is a triumphant son and daughter of murderers, many people object. If we say, however, that men and women are idiots, or that they are not worth the ground they walk upon, we are saying the same thing. For we must be concerned with this reality as we know it; in those terms, to condemn man or woman is to condemn the species as we know it, and the practical terms of our world.

To say that people can escape to another probability is pragmatically a cop-out — this is apart from the reality of probabilities, for I am speaking from our emotional viewpoint.

Physically our body has a stance in space and time. Speaking of primary and secondary experience. Let us call primary experience that which exists immediately in sense terms in our moment of time — the contact of body with environment. Creating certain divisions there to make our discussion easier. Therefore, I will call secondary experience that information that comes to us through, say, reading, television, discussion with others, letters, and so forth.

The secondary kind of experience is largely symbolic. This should be clear. Reading about a war in the middle of a quiet sunny afternoon is not the same thing as being in the war, however vivid the description. Reading about the energy shortage is not the same as sitting in a cold house. Reading about the possible annihilation of man-womankind through nuclear destruction or other stupidities, while we are sitting calmly enough in our living room, is obviously far divorced from the actuality described in an article.

At the levels with which we are concerned, the body must primarily react to present, immediate, primary existence in space and time. At other levels it is equipped to handle many kinds of data, i.e. The precognition of cells. But the body depend on the conscious mind to give it a clear assessment of precise conditions of the space and time it occupies. It depends upon that knowledge.

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

The Origin of the “interior” universe from which the exterior one ever emerges

February 6, 2016 zzzesus

Here we must part company with treasured objectivity, and enter instead a mental domain, in which it is seen that contradictions are not errors; an inner domain, in which it is seen that contradictions at one level, for at another level they are seen to be no contradictions at all.

In science as it stands, it is necessary that self-contradictions do not arise. If a hypothesis is “proven true,” then it cannot be proven false — or, of course, it was never true to begin with.

In those terms, therefore, the universe either had “a Creator,” or it had none; or it came into being as stated in the Big Bang theory, and is either constantly expanding or it is not. Evolution exists or it does not. As a rule such theories are proven “true’ by the simple process of excluding anything else that seems contradictory, and so generally our scientific theories carry the weight of strong validity within their own frameworks.

In those frameworks we have made certain classifications that now appear quite obvious. Common sense upholds them, and it seems impossible to consider reality otherwise. Yet by their nature such categories structure our experience of reality itself to such an extent that any alternate ways of perceiving life seem not only untrustworthy, but completely impossible.

Our classifications of various species appear to us as the only logical kinds of divisions that could be made among living things. Quite the contrary is the case, however. That particular overall method of separation leads to such questions as: Which species came first, and which came later, and how did the various species merge — one from the other? Those questions are further brought about by our time classifications, without which they would be meaningless.

Our classifications in such respects set up exterior divisions. Now these serve as quite handy reference points, but basically speaking they in no way affect the natural experience of those various living creatures that we refer to as “other species.”

Our specializations work as long as we stay within the framework, though then we must wrestle with the questions that such divisions automatically entail. It is perhaps difficult for us to realize that these are written and verbalized categories that in no real manner tell us anything about the actual experience of other creatures — but only note habits, tendencies, and separations of the most exterior nature.

If our purpose is to comprehend what other living creatures perceive, then the methods we are using are at the best short-sighted, and at the worst they completely defeat our purpose. For example: No matter what information or data we receive as the result of animal experimentation or dissection for scientific purposes, and no matter how valuable the results appear to be, the consequences of such methods are so distorted that we comprehend less of life than we did before.

Our present methods will simply bring us pat, manufactured results and answers. They will satisfy neither the intellect nor the soul. Since our universe springs from an inner one, and since that inner one pervades each nook and cranny of our own existence, we must look where we have not before — into reality of our own minds and emotions. We must look to the natural universe that we know. We must look with our intuitions and creative instincts at the creatures about us, seeing them not as other species with certain habits, not as inferior properties of the earth, to be dissected, but as living examples of the nature of the universe, in constant being and transformation.

We must study the quality of life, dare to follow the patterns of our own thoughts and emotions, and to ride that mobility, for in that mobility there are hints of the origin of the universe and of the psyche. The poet’s view of the universe and of nature is more scientific, then, than the scientist’s, for more of nature is comprehended.

The child, laughing with joy and awe at the sight of the first violet, understands far more in the deepest terms than a botanist who has long since forgotten the experience of perceiving one violet, though he has at his mental fingertips the names and classifications of all the world’s flowers. Information is not necessarily knowledge or comprehension.

Thoughts spring into out mind as the objective universe swims into reality — that is, in the same fashion. Diagramming sentences tells us little about the spoken language, and nothing about those miraculous physical and mental performances that allow us to speak — an so diagramming the species of the world is, in the same way, quite divorced from any true understanding.

The subjective feeling of our being, our intimate experience from moment-to-moment — these possess the same mysterious quality that it seems to us the universe possesses. We are mortal, and everywhere encounter evidence of that mortality, and yet within its framework our feelings and thoughts have a reality to us personally that transcends all such classifications. We know that physically we will die, yet each person at one time or another is secretly sure that he or she will not meet such a fate, and that life is somehow eternal.

Through such feelings the psyche breaks through all misconceptions, hinting at the nature of self and of the universe, and at that level there are no contradictions. There is no beginning or end to the psyche, either. We may say: “Granted” yet persist, saying: “In our terms, however, when did the world begin, and in what manner?” Yet the very attempt to place such an origin in time makes almost any answer distorted.

The truth is that the answers lie in our own experience. They are implied in our own spontaneous behavior — that is, in the wondrous activity of our bodies and minds.

We walk well without having at our fingertips any conscious knowledge of the inner mechanism’s activity. We may have been told, or we may have read about the body’s anatomy, and the interaction of its parts. Yet whether or not we have such information, we walk quite well. Such data therefore do not help our walking performance any.

For that matter, an athlete may have a great zest for motion and an impatience with reading, caring not what within the body makes it move as long as its performance is superb — within an invalid with great book knowledge about all of the body’s parts is quite unable to physically perform in a normal manner.

Our body knows how to walk. The knowledge is built-in and acted upon. The body knows how to heal itself, how to use its nourishment, how to replace its tissues, yet in our terms the body itself has no access to the kind of information the mind possesses. Being so ignorant, how does it perform so well?

If it were scientifically inclined, the body would know that such spontaneous performance was impossible, for science cannot explain the reality of life itself in its present form, much less its origins.

Consciousness within the body knows that its existence is within the body’s context, and apart from it at the same time. In ordinary life during the day consciousness often takes a recess, so to speak — it daydreams, or otherwise experiences itself as somewhat apart from the body’s reality. At night, in sleep, the self’s consciousness takes longer, freer recesses from physical reality, and does this as spontaneously as the body itself walks. These experiences are not hypothetical. They happen to each person. On such occasions, each person is to some extent aware of a kind of comprehension that is not dependent upon the accumulation of data, but of a deeper kind if experience and direct encounter with the reality from which the world emerges.

This is the kind of wordless knowledge the body possesses, that brings forth our physical motion and results in the spectacular preciseness of bodily response. It is, then, highly practical. In our terms, the same force that formed the world forms our subjective reality now, and is a source of the natural universe.

Exploring those realities lovingly will bring us into direct contact with inner dimensions of our being, providing intuitive understandings that are of great import.

The motion of the universe appears in the motion of our own intimate experience, and in that seemingly most nebulous area the answers will be found.

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

When we ask about the beginning of a universe, we are speaking of a visible universe.

February 4, 2016 zzzesus

There is consciousness within each conceivable hypothetical point within the universe. There is therefore “an invisible universe” out of which the visible or objective universe springs.

I do not mean to overemphasize the point that this particular material is most difficult to explain, yet I can hardly stress the issue too strongly.

Our universe did not emerge at any one point, therefore, or with any one initial cell — but everywhere it began to exist at once, as the inner pulsations of the invisible universe reached certain intensities that “impregnated” the entire physical system simultaneously.

In this case, first of all light appeared. At the same time Electromagnetic Energy units became manifest, impinging from the invisible universe into definition. Again, because of the psychological strength of preconceived notions, I try to work around many of our concepts. Yet in much of this material is implied, but the implications must have passed on to the reader.

For example, the universe expands as an idea does, and so the visible universe sprang into being in the same manner. The whole affair is quite complicated since — the world freshly springs into new creativity at each moment. No matter what our version of creativity, of the creation of the world, we are stuck with questions of where such energy came from, for it seems that unimaginable energy was released more or less at one time, and that this energy must then run out.

The same energy, however, still gives birth to the universe. In those terms, it is still being created. The Electromagnetic Energy units, impressing a probable physical field, contain within them the latent knowledge of all of the various species that can emerge under those conditions. The groupings “begin” in the invisible universe. We can say that it took untold centuries for the Electromagnetic Energy units “initially” to combine, form classifications of matter and various species; or we can say that this process happened at once. It is according to our relative position, but the physical universe was everywhere seeded, impregnated, simultaneously. On the other hand, this still happens, and there is no real “coming-in” point.

We distinguish between consciousness and our own version, which we consider consciousness of self. When I speak of atoms and molecules having consciousness, I mean that they possess a consciousness of themselves as identities. I do not mean that they love or hate, in our terms, but that they are aware of their own separateness, and aware of the ways in which that separateness cooperates to form other organizations.

They are innately aware, in fact, of all such probable cooperative ventures, and imbued with the “drive” for value fulfillment. Every known species was inherently “present” with the overall impregnation of the visible universe, then.

If the universe were a painting, for example, the painter would not have first painted darkness, then an explosion, then a cell, then the joining together of groups of cells into a simple organism, then that organism’s manipulation into others like it, or traced a pattern from an amoeba or a paramecium on upward — but he or she would have instead begun with a panel of light, an underpainting, in which all of the world’s organisms were included, though not in detail. Then in a creativity that came from the painting itself the colors would grow rich, the species attain their delineations, the winds blow and the seas move with the tides.

The motion and energy of the universe still come from within. I certainly realize that this is hardly a scientific statement — yet the moment the All That Is conceived of a physical universe it was invisibly created, endowed with creativity, and bound to emerge.

Because each hypothetical, conceivable portion of the universe is conscious, the Planner is within the plan itself in the greatest of terms — perhaps basically inconceivable to us. There is of course no “outside” into which the invisible universe materialized, since all does indeed exist in a mental, psychic, or spiritual realm quite impossible to describe. To us our universe seems, now, objective and real, and it seems to us that at one time at least this was not the case, so we ask its creation and the evolution of the species. The answer has been couched in the terms in which the question if generally asked.

While we believe in and experience the passage of time, then such questions will naturally occur to us, and in that fashion. Within that framework they make sense. When we begin to question the nature of time itself, then the “when” of the universe is beside the point.

Almost anyone will agree, I hope, that the universe is a most splendid example of creativity. Few would agree, however, that we can learn more about nature of the universe by examining our own creativity than we can by examining the world through instruments — and here is exquisite irony, for we create the instruments of creativity, even while at the same time we often spout theories that deny to man and woman all but most mechanical of reactions.

In other terms, the world comes to know itself, to discover itself, for the Planner left room for divine surprise, and the plan was nowhere foreordained; nor is there anywhere within it anything that corresponds to our survival-of-the-fittest theories.

These are creative distortions on our part, directly related to specializations of consciousness that cut us off from the greater concourse existing at other levels between the species and the land. Again, consciousness everywhere pervades the universe, and is aware of all conditions. The balance of nature upon our planet is no chance occurrence, but the result of constant, instant computations on the part of each most minute consciousness, whether it forms part of a rock, a person, an animal, a plant. Each invisibly “holds space together,” whatever its station. This is a cooperative venture. Our own consciousness has its particular unique qualities, in that like other comparatively long-lived species, we associate our identity with our form far more rigidly. Other kinds of consciousness “leap in and out of forms” with greatest leeway. There is a biological understanding that exists, for example, when one animal kills another one for food. The consciousness of the prey leaves its body under the impetus of a kind of stimulus unknown to us.

The natural interplay among the animals. This is not anywhere meant to justify the cruel slaughtering of animals by man and woman under many circumstances

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

There is no non-matter.

February 2, 2016 zzzesus

There is simply a point that we recognize as having the characteristics that we have ascribed to life, or living conditions — a point that meets the requirements that we have arbitrarily set.

There is no particular point at which life was inserted into nonliving matter. There is no point at which consciousness emerged. Consciousness is within the tiniest particle, whatever its life conditions seem to be, or however it might seem to lack those conditions we call living.

In terms of continuity, we could say that life in the physical universe, on our planet, “began” spontaneously in a given number of species at the same time.

There were fully developed men — of full intellect, emotion, and will — living at the same time, in our terms, as those creatures supposed to be man’s evolutionary ancestors. Species have come and gone of which we have no knowledge. There are parallel developments. That is there were “apes” who attained their own “civilizations,” for example. They used tools. They were not men-to-be, nor did they evolve into men.

It is erroneous to say that they did not develop. Or that their progress was stunned, for it was not. Their reality explored the ramifications of animal-hood in a completely different fashion. Their development paralleled man’s and woman’s in many respects, in that they lived simultaneously upon the earth, and shared the environment.

I have referred to them at various times as animal medicine men, for man and woman did learn from them. The impact of many of my statements of the past goes unrecognized, or perhaps the words sound pat, but there are other conditions of life that we do not perceive, sometimes because our time sequences are too different. Before the smallest cell appeared, in our terms, there was the consciousness that formed the cell.

Words do nearly forsake me, the semantic differences are so vast. If I say to you: “Life came from a dream,” such a statement sounds meaningless. Yet as our physical reality personally is largely dependent upon our dreaming state, and impossible without it, so in the same way the first cell was physically materialized and actual only because of its own inner reality of consciousness.

In those terms there was a point where consciousness impressed itself into matter through intent, or formed itself into matter. That “breakthrough” cannot be logically explained, but only compared to, say, an illumination — that is, a light everywhere occurring at once, that became a medium for life in our terms. It had nothing to do with the propensity of certain kinds of cells to reproduce, but with an overall illumination that set the conditions in which life as we think of it was possible — and at that imaginary hypothetical point, all species became latent.

There was no point at which consciousness was introduced, because consciousness was the illumination from which the first cells emerged. That illumination was everywhere then at every point aware of itself, and of the conditions formed by its presence. In our terms each species is aware of the conditions of each other species, and of the entire environment. In those terms the environment forms the species and the species forms the environment.

As hinted, there have been all kinds of species of animal-man, and man-animal, of which our sciences are not aware, and bones found thought to form, say, a man and an animal that were from the same creature. Afghanistan comes to mind, as a particularly lucrative environment.

Our own kind of conscious mind is splendid and unique. It causes us, however, to interpret all other kinds of life according to our own specifications and experience. The complex nature of other animal consciousness escapes us completely. And when we compare our technologies, learning, logical thought, cultures and arts with us understand of animal experience, there seems no doubt that we are superior and “the Flower of Evolution” — that all other kinds of life are topped by our existence.

We are closed to the intricate, voluptuous, sensuous, social experience of the animals, or even of the plants — not being able to perceive that different kind of biological emotion and belonging, that rich, sensual identification with earth, and cut off from a biologically oriented culture that is everywhere part and parcel of both plant and animal life.

We are a part of that also, but the conscious mind, with its own specifications, cannot manipulate with that kind of knowledge.

There have also been men and women — in our terms — more developed than us — in terms — for our ideas of development are highly erroneous. But topped us in technology, if that is our criterion.

I hesitate in many instances to say what I might, because it is so easy to misinterpret meanings; but when we ask what is the purpose of consciousness we take it for granted there must be one purpose — where the greater truth and creativity must be that consciousness itself cannot be aware of all of its own purposes, but ever discovers its own nature through its own manifestations.

To those who want easy answers, this is no answer. There is, I know, in heroic terms a love, a knowledge, a compassion, a creativity that can assigned to All That Is, which is within each creature. I know that each smallest “particle” of consciousness can never be broken down, and that each contains an infinite capacity for creativity and development — and that each is innately blessed.

There is a design and a designer, but they are so combined, the one within and the one without, that it is impossible to separate them. The Creator is also within its creations, and the creations themselves are gifted with creativity.

4th Dimension, Dreams, Electrical Reality, Emotions, Energy, Evolution, Gestalt, Inner universe, LOVE, Metaphysics, Ontology, Physical Life, Thought, Thoughts, Unknown

Our memories, feelings, and emotions are connected to the body

January 28, 2016 zzzesus

It is as if the experience of our life were captured on a film. In this case the film would be the body tissue, the brain’s tissue. The experiences themselves, however, would exist independently of the film, which in any case could not capture their entirely.

In a manner of speaking the activity of our brain adjusts the speed with which we, as a physical creature, perceive life’s events. Theoretically, those events could be slowed down or run at a quicker pace. Again in a manner of speaking, the sound, vision, dimensional solidarity and so forth are “Dubbed in. ” The picture runs at the same speed, more or less. The physical senses chime in together to give us a dramatic sensual chorus, each “voice” keeping perfect time with all the other sensual patterns so that as a rule there is harmony and a sense of continuity, with no embarrassing lapses.

The same applies to our thoughts, which if we bother to listen seem to come smoothly one after another, more or less following the sequence of exterior activity. The brain like the movie screen gives us a physical picture, in living stereo, of inner activities that nowhere themselves physically appear.

Our brain gives us a handy and quite necessary reference system with which to conduct corporal life. It puts together for us in their “proper” sequences events that could be experienced in many other ways, using other kinds of organization. The brain, of course, and other portions of the body, tune into our planet and connect us with numberless time sequences — molecular, cellular, and so forth — so that they are synchronized with the world’s events.

The brain organizes activity and translates events, but it does not initiate them. Events have an electromagnetic reality that is then projected onto the brain for physical activation. Or instruments only pick up certain levels of the brain’s activity. They do not perceive the mind’s activity at all, except as it is imprinted onto the brain.

Even dreams are so imprinted. When one portion or one half of the brain is activated, for example, the corresponding portion of the other half is also activated, but at levels scientists do not perceive. It is ridiculous to call one side or the other of the brain dominant, for the full richness of the entire earth experience requires utilization of both halves, as does dreaming.

In dreaming, however, the full sense-picture usually projected by the brain, and reinforced by bodily action, is not necessary. Those dream experiences often seem out of joint or out of focus in morning’s hindsight, or in retrospect, simply because they occur with a complexity that the brain could not handle in ordinary waking terms.

The body obviously must react in our official present; hence the brain neatly keeps its physical time sequences with spaced neural responses. The entire package of physical reality is dependent upon the senses’ data being timed — synchronized — giving the body an opportunity for precise action. In dreams the senses are not so restrained. Events from past, present, and future can be safely experienced, as can events that would be termed probable from our usual viewpoint, since the body, again, is not required to act upon them.

Because of the brain’s necessary specifications, large portions of our own greater reality cannot appear through its auspices. The brain might consider such extracurricular activity as background noise or clutter that it could not decipher. It is the mind, then, as the brain’s non-physical counterpart, that decides what data will activate the brain in that regard. The so-called ancient portions of the brain among them the brainstem — limbic system contain “the mind’s memories.” Generally speaking, this means important data to which, however, no conscious attention need be given.

None could be given, because the information deals with time scales that the more “sophisticated” portions of the brain can no longer handle.

The knowledge of the body’s own biological probabilities takes place at those ancient levels, and at those levels there is activity that results in a cellular communication existing between all species. The brain has built-in powers of adaptation to an amazing degree, so that innately one portion can take over for any other portion, and perform its activities as well as its own. Beliefs in what is possible and not possible often dull that facility, however. While the neural connections are specific, and while learned biological behavior dominates basically, the portions of the brain are innately inter-changeable, for they are directed by the mind’s action.

This is most difficult to explain, but the capacity for full conscious life is inherent in each portion of the body itself. Otherwise, in fact, it’s smooth synchronically would be impossible. The brain has abilities we do not use consciously because our beliefs prevent us from initiating the proper neural habits. Certain portions of the brain seem dominant only because of those neural habits that are adopted in any given civilization or time. But other cultures in our past have experienced reality quite differently as a result of encouraging different neural patterns, and putting experience together through other focuses.

Dreaming, for example, can be “brought into focus” in a far sharper fashion, so that at least some of those experiences can be consciously utilized. When this happens, we are consciously taking advantage of experience that is physically and logically extra-curricular.

We are bringing into our consciousness traces of events that have not been registered in the same way that waking events are by the brain. The dream events are partially brain-recorded, but the brain separates such experience from waking events. Dreams can provide us with experience that in a manner of speaking, at least, is not encountered in time. The dream itself is recorded by the brain’s time sequences, but in the dream itself there is a duration of time “that is timeless.”

Theoretically, certain dreams can give us a lifetime’s experience to draw upon, though the dream itself can take less than an hour in our time. In a way, dreams are the invisible thickness of our normal consciousness. They involve both portions of the brain. Many dreams do activate the brain in a ghostly fashion, sparking responses that are not practically pertinent in ordinary terms. That is, they do not require direct action but serve as anticipators of action, reminders to the brain to initiate certain actions in its future.

Dreams are so many-leveled that a full discussion requires an almost impossible verbal expertise. For while dreams do not necessitate action on the part of the whole body, and while the brain does not register the entire dream, the dream does serve to activate biological action — by releasing hormones, for example.

There are also what I will call body dreams. No consciousness, to whatever degree, is fully manifested in matter. There is always constant communication between all portions of the body, but when the conscious mind is diverted that activity often increases. Cellular consciousness at its own level then forms a body dream. These do not involve pictures or words, but are rather like the formations of electromagnetic intent, anticipating action to be taken, and these may then serve as initiators of therapeutic dreams, in which “higher” levels of consciousness are psychologically made aware of certain conditions.

Many problems, however, are anticipated through body dreams, and conditions cleared at that level alone.

4th Dimension, Dreams, Electrical Reality, Energy, Evolution, Gestalt, Inner universe, Metaphysics, Ontology, Physical Life, Thoughts

Perceived Events Come Packaged in Time Sequences

January 25, 2016 zzzesus

We are used to a certain kind of before-and-after order. When we build physical structures we pile brick upon brick. It may seem that psychological events have the same kind of structure, since after all we do perceive them in time.

When we ask: “How are events formed?” We more or less expect an answer couched in those terms. The answer is not that simple. The origin of events lies in that creative, subjective realm of being with which we are usually least concerned. This state of dreaming provides an inner network of communication, that is its way far surpasses our technological communications. The inner network deals with another kind of perceptual organization entirely. A rose is a rose is a rose. In the dream state, however, a rose can be an orange, a song, a grave, or a child as well, and be ach equally.

In dreams we deal with symbols of course. Yet symbols are simply examples of other kinds of quite “Objective” events. They are events that are what they seem to be, and they are equally events that do not “immediately” show themselves. One so-called event, therefore, may be a container of many others, while we only perceive its exterior face — and we call that face a symbol.

The other events within the symbol are as legitimate as the one event we perceive.

Basically, events are not built one upon the other. They grow out of each other in a kind of spontaneous expansion, a profusion of creativity, while the conscious mind chooses which aspects to experience — and those aspects then become what we call an objective event.

Events obviously are not formed by our species alone, there is a level of the dream state in which all earth-tuned consciousnesses of all species and degrees come together. From our standpoint this represents a deep state of unconscious creativity — at the cellular levels particularly — by which all cellular life communicates and forms a vital biological network that provides the very basis for any “higher” experience at all.

What we call dreaming is obviously dependent upon this cellular communication, which distributes the life force throughout the planet. This formation of any psychological event therefore depends upon this inter-species relationship.

The psychological symbols with which we are familiar in natural terms rise up like smoke, inherent in cellular structure itself. In deepest terms animals and plants also possess symbols and react to them.

Symbols can be called psychic codes that are interpreted in infinite fashion according to the circumstances in which consciousness finds itself. Dream events “come together” in the same way that the universe does. Events, therefore, cannot be precisely defined. We can explore our own experience of an event, and that exploration itself alters the nature of the seemingly separate event that we began to investigate. We share, then, a mass dream experience as we share a mass waking world. Our daily experience is private and uniquely ours, yet it happens within the context of a shared environment. The same applies to the dream state.

Our dreams are also uniquely ours, yet they happen within a shared context, and environment in which the dreams of the world occur. In that context our own existence is “forever” assured. We are the physical event of oneself put into a given space and time, and because of the conditions of that framework, within it we automatically exclude other experience of our own selfhood. The greater event of oneself exists in a context that is beyond our usual perception of events. That greater portion of ourselves, however, forms the self that we know.

In dream state we step into a larger context to some extent. For that reason we also lose the special kind of precise orientation with which we are familiar. Yet we begin to sense, sometimes, the larger shape of events and the timeless nature of our own existence.

Individually and en mass in the dream state we change the orientation of our consciousness, and deal with the birth of events which are only later-structured or physically experienced.

CITY OF VANGUARD