Category Archives: Ontology

Emotions, Etheric Body, Evolution, Feelings, Gestalt, Inner universe, Lessons, Metaphysics, Ontology, Physical Life, Thought, Thoughts, Uncategorized, Unknown

Is “good” an absolute?

April 22, 2016 zzzesus

When discussing the nature of good and bad, we are on tricky ground indeed, for many — or most — of man’s and woman’s atrocities to man and woman have been committed in misguided pursuit of “the good.”

Whose good? In our arena of events, obviously, one man’s and woman’s good can be another’s disaster. Adolf Hitler pursued his version of “the good” with undeviating fanatical intent. He believed in the superiority and moral rectitude of the Aryan race. In his grandiose, idealized versions of reality, he saw that race “set in its proper place,” as natural master of humankind.

He believed in heroic characteristics, and became blinded by an idealized superman version of an Aryan strong in mind and body. To attain that end, Hitler was quite willing to sacrifice the rest of humanity. “The evil must be plucked out.” That unfortunate chant is behind the beliefs of many cults — scientific and religious — and Hitler’s Aryan kingdom was a curious interlocking of the worst aspect of religion and science alike, in which their cultish tendencies were encouraged and abetted.

The political arena was the practical working realm in which those ideals were to find fruition. Hitler’s idea of good was hardly inclusive, therefore, and any actions, however atrocious, were justified.

How did Hitler’s initially wishy-washy undefined ideals of nationalistic goodness turn into such a world catastrophe? Hitler’s daydreams became more and more grandiose, and in their light, the plight of his country seemed worsened with each day’s events. He counter its humiliations over and over in his mind, until his mind became an almost completely closed environment, in which only certain ideas were allowed entry.

All that was not Aryan, really , became the enemy. The Jews took the brunt ,largely because of their financial successes and their cohesiveness, their devotion to a culture that was not basically Aryan. They would become the victims of Hitler’s fanatical ideal of Germany’s good.

Hitler preached on the great value of social action as opposed to individual action. He turned children into informers against their own parents. He behaved nationalistically, as any minor cult leader does in a smaller context. The Jews believed in martyrdom. Germany became the new Egypt, in which their people were set upon. I do not want to simplify here, and certainly I am nowhere justifying the cruelties the Jews encountered in Germany. We do each create our own reality, however, and en masse we create the realities of our nationalities and our countries — so at that time the Germans saw themselves as victors, and the Jews saw themselves as victims.

Both reacted as groups, rather than as individuals, generally speaking now. For all of their idealism, both basically believed in a pessimistic view of the self. It was because Hitler was so convinced of the existence of evil in the individual psyche, that he set up all of his existence of evil in the in the individual psyche, that set up all of his rules and regulations to build up and preserve “Aryan purity.” The Jews’ idea was also a dark one, in which their own rules and regulations were set to preserve the soul’s purity against the forces of evil. And while in the Jewish books [of The Old Testament} Jehovah now and then came through with great majesty to save his chosen people, he also allowed them to suffer great indignities over long periods of time, seeming to save them only at the last moment — and this time, seemed, he did not sane them at all. What happened?

Despite himself, and despite his followers, Hitler brought to flower a very important idea, and one that changed our history. All of the most morbid of nationalistic fantasies that had been growing for centuries, all of the most grandiose celebrations of war as a nation’s inalienable right to seek domination, focused finally in Hitler’s Germany.

The nation served as an example of what could happen in any country if the most fanatical nationalism was allowed to go unchecked, if the ideas of right were aligned with might, if any nation was justified in contemplating the destruction of others.

We must realize that Hitler believed that any atrocity was justified in the light of what he thought of as the greater good. To some extent or another, many of the ideals he held and advocated had long been accepted in world communities, though they had not been acted upon with such dispatch. The nations of the world saw their own worst tendencies personified in Hitler’s Germany, ready to attack them. The Jews, for various reasons — and again, this is not the full story — the Jews acted as all of the victims of the world, both the Germans and the Jews basically agreeing upon “man’s nefarious nature.” For the first time the modern world realized its vulnerability to political events, and technology and communication accelerated all of war’s dangers. Hitler brought many of man’s and woman’s most infamous tendencies to the surface. For the first time species the species understood that might alone did not mean right, and that in larger terms a world war could have no real victors. Hitler might well have exploded the world’s first atomic bomb.

In a strange fashion, however, Hitler knew that he was doomed from the very beginning, and so did Germany as far as Hitler’s hopes for it were concerned. He yearned for destructions of his earlier ideals. This meant that he often sabotaged his own efforts, and several important Allied victories were the result of such sabotaging. In the same way, Germany did not have the [atomic] bomb for the same reasons.

Now, however, we come to Hiroshima, where this highly destructive bomb was exploded (on August 6, 1945) — and for what reason? To save life, to save American lives. The intent to save American lives was certainly “good” — at the expense of the Japanese this time. In that regard, America’s good was not Japan’s, and an act taken to “save life” was also designed to take individual lives.

At what expense is “the good” to be achieved — and whose idea of the good is to be the criterion? Man’s and woman’s pursuit of the good, to some extent now, fathered the Inquisition and the Salem witch hunts. Politically, many today believe that Russia/Iran is “the enemy,” and that therefore any means may be taken to destroy that country. Some people within the United States believe fervently that “the establishment” is rotten to the core, and that any means is justified to destroy it. Some people believe that homosexuals and lesbians are “evil,” that somehow they lack the true qualities of humanness [and therefore need not be treated with normal respect]. These are all value judgements involving our ideas of the good.

Very few people start out trying to be as bad as possible. Al least some criminals feel that in stealing they are simply righting society’s wrongs. I am not saying that is their only motive, but in one way or another they manage to justify their activities by seeing them in their own version of the good and the right.

We must realize that fanatics always deal with grandiose ideals, while at the same time they believe in man’s and woman’s sinful nature, and the individual’s lack of power. They cannot trust the expression of the self, for they are convinced of its duplicity. Their ideals then seem even more remote. Fanatics call others to social action. Since they do not believe that the individual is ever effective, their groups are not assemblies of private individuals come reasonably together, pooling individual resources. They are instead congregations of people who are afraid to assert their individuality, who hope to find it in the group, or hope to establish a joint individuality — and that is an impossibility.

True individuals can do much through social action, and the species is a social one, but people who are afraid of their individuality will never find it in a group, but only a caricature of their own powerlessness.

Hitler’s espousal of a German-Aryan super-race is an excellent example of how a leader can subvert history to his own ends. Anthropologists do not assign any validity to “Aryan” as a racial term. In Nazi eyes, Aryans were the non-Jewish, Caucasian, “Nordic” descendants of the prehistoric peoples who originally spoke the hypothetical parent language of the Indo-European language family. The Aryans flooded into India, the Middle East, and Europe from southern Russia.

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

Human deals with a kind of dual selfhood

April 14, 2016 zzzesus

In that Human presently thinks of Human as an uneasy blend of body and mind. Human identifies primarily with what I call a limited portion of Human consciousness. That portion human equates with mind or intelligence. Human identifies with events over which he/she is aware of having some control.

Human thinks of acts, for example, and acting and doing, but he does not identify Human with these inner processes that make acting and doing possible. Human identifies with what he/she thinks of as Human logical thought, and the abilities of reasoning. These seem to suggest that Human possesses and elegant, cool separation from nature, that the animals for example do not. Human does not identify, with the processes that make Human logical thinking possible. Those processes are spontaneous and ‘unconscious,’ so it appears that anything outside of Human conscious control must be undisciplined or chaotic, and lacking in all logic.

Both religion and science are based upon such beliefs. Anything that happens spontaneously is looked upon with suspicion. The word seems to suggest elements out of control, or motion that goes from one extreme to another. Only the reasoning mind, it seems, has any idea of order, discipline, or control.

Human is therefore set against Human nature in Human’s own mind, and Human thinks Human must control it. The fact is that man’s and woman’s consciousness can indeed become aware of — aware of — those spontaneous processes. But he/she oneself has largely closed the door of comprehension, so that he only identifies with what he/she thinks of as his/her rational mind, and tries to forget as best he/she can those spontaneous processes upon which the mind rides so triumphantly

Human has often become frightened of Human’s own creativity, then, since he or her has not trusted its source.

Emotions, Energy, Evolution, Feelings, HEALING, Lessons, METAPHYSICAL EXERCISES, Metaphysics, Ontology, Physical Life, Thoughts, Uncategorized, Unknown

Everyhour in every day we get better and better

April 6, 2016 zzzesus

A suggestion solemnly repeated many times, particularly after the turn of the century. This might sound like a bit of overly optimistic, though maybe delightful, nonsense. To a degree, however, that suggestion worked for millions of people. It was not a cure-all. It did not help those who believed in the basic untrustworthiness of their own natures. The suggestion was far from a bit of fluff, however, for it could serve — and it did — as a framework about which new beliefs could rally.

We often have in our society the opposite suggestion, however, given quite regularly: “Everyday, in every way, I am growing worse, and so is the world.” We have meditations for disaster, beliefs that invite private and mass tragedies. They are usually masked by the polite clothing of conventional acceptance. Many thousands may die in a particular battle or war, for example. The deaths are accepted almost as a matter of course. These are victims of war, without question. It seldom occurs to anyone that these are victims of beliefs — since the guns are quite real, and the bombs and the combat.

The enemy is obvious. His intentions are evil. Wars are basically examples of mass suicide — embarked upon, however, with all of the battle’s paraphernalia, carried out through mass suggestion, and through the nation’s greatest resources, by men who are convinced that the universe is unsafe, that the self cannot be trusted, and that strangers are always hostile. We take it for granted that the species is aggressively combative. We must out-think the enemy nation before we ourselves are destroyed. These paranoiac tendencies are largely hidden beneath man’s nationalistic banners.

“The end justifies the means.” This is another belief, most damaging. Religious wars always have paranoiac tendencies, for the fanatic always fears conflicting beliefs, and systems that embrace them.

We have occasional epidemics that flare up, with victims left dead. Partially, these are also victims of beliefs, for we believe that we have natural body is the natural prey of viruses and diseases over which we have no personal control, except as it is medically provided. In the medical profession, the overall suggestion that operates is one that emphasizes and exaggerates the body’s vulnerability, and plays down its natural healing abilities. People die when they are ready to die, for reasons that are their own. No person dies without a reason. We are not taught that, however, so people do not recognize their own reasons for dying, and are not taught to recognize their own reasons for living — because we are told the life itself is an accident in a cosmic game of chance.

Therefore, we cannot trust our own intuitions. We think that our purpose in life must be to be something else, or someone else, than we are. In such a situation many people seek out causes, and hope to merge the purposes of the cause with their own unrecognized one.

There have been many great men and women involved in causes, to which they gave their energies, resources, and support. Those people, however, recognized the importance of their own beings, and added that vitality to causes in which they believed. They did not submerge their individuality, and became more themselves. They extended their horizons, pushed beyond the conventional mental landscapes — driven by zest and vitality, by curiosity and love, and not by fear.

Many people lose their lives in tragedies. People willingly take their lives at the command of their leaders. No armies stand outside. Those people succumb to an epidemic of beliefs, to an environment [that is] closed mentally and physically. The villains consists of the following ideas that the world is unsafe, and growing deadly; that the species itself is tainted by a deadly intent; that the individual has no power over his or her reality; that society or social conditions exist as things in themselves, and their purposes run directly counter to the fulfillment of the individual; and lastly, that the end justifies the means, and that the action of any kind of god is powerless in the world.

The people who kill themselves are idealists — perfectionists of exaggerated quality, whose very desire for the good was tainted and distorted by those beliefs just mentioned. For those beliefs must gradually shut out perception of good from experience.

Man/Woman is of good intent. When we see evil everywhere in man’s and woman’s intent — in our own actions and those of others — then we set oneself up against our own existence, and that of our kind. We focus upon the gulf between our ideals and our experience, until the gulf is all that is real. We will not see man’s and woman’s good intent, or we will do so ironically — for in comparison with our ideals, good in the world appears to be so minute as to be a mockery.

To this extent experience becomes closed. Such people are frightened of themselves, and of the nature of their existence. They may be intelligent or stupid, gifted, or mundane, but they are frightened of experiencing themselves as themselves, or of acting according to their own wishes. They help create the dogma or system or cult to which they “fall prey.” They expect their leader to act for them. To a certain extent he/she soaks up their paranoia, until it becomes an unquenchable force in him/her, and he/she is their “victim” as much as his/her followers are his/her “victims.”

In the Middle East affair, we have “red-blooded Americans” dying on a foreign shore, under a banner of wars, which under certain circumstances have been acceptable. We did not have Americans dying in a bloody revolution, caught among terrorists. We had instead Americans succumbing in a foreign land to some belief that are peculiarly American, and home-grown.

We have American belief that money will solve almost any social problem, that the middle-class way of life is the correct “democratic” one, and that the difficulty between blacks and whites in particular can be erased by applying social bandages, rather than by attacking the basic beliefs behind the problem.

Many young men and women have come to adulthood in fine ranch houses in good neighborhoods. They would seem to be at the peak of life, the product of the best America has to offer. They never had to work for a living, perhaps. they may have attended colleges — but they are the first to realize that such advantages do not necessarily add to the quality of life, for they are the first to arrive at such an enviable position.

The parents have worked to give their children such advantages, and the parents themselves are sometimes confused by their children’s attitudes. The money and position, however, have often been attained as a result of the belief in man’s and woman’s competitive nature — and that belief itself erodes the very prizes it produces: The fruit is bitter in the mouth. Many of the parents believed, quite simply, that the purpose of life was to make more money. Virtue consisted of the best car, a house, or swimming pool – proof that one could survive in a tooth-and-claw world. People may need money to build a lifestyle and maintain those standards (for instance, house renovation or pool remodeling).

Yes, lifestyle could be a necessity of the current generation, but the children wondered: What about those other feelings that stirred in their consciousness? What about those purposes they sensed? The hearts of some of them were like vacuums, waiting to be filled. They looked for values, but at the same time, they felt that they were themselves sons and daughters of a species tainted, at loose ends, with no clear destinations.

They tried various religions, and in the light of their opinions of themselves their earlier advantages seemed only to damn them further. They tried social programs, and found a curious sense of belonging with the disadvantaged, for they were also rootless. The disadvantaged and the advantaged alike then join in a bond of hopelessness, endowing a leader with a power they felt they did not possess.

They finally retreated into isolation from the world they knew, and the voice of their leader at the was magnified merging of their own voices. In death they fulfilled their purposes, merging a mass statement. It would make Americans question the nature of [suicide’s]their society, their religions, their politics, and their beliefs.

Each suicide decided to go along that course.

Dreams, Emotions, Evolution, Feelings, HEALING, Inner universe, Lessons, METAPHYSICAL EXERCISES, Metaphysics, Ontology, Physical Life, Thought, Thoughts, Uncategorized

Paranoia and its manifestations

April 5, 2016 zzzesus

Paranoia is extremely interesting because it shows the ways in which private beliefs can distort events that connect the individual with other people. The events are “distorted.” yet while the paranoid is convinced that those events are valid, this does not change other people’s perception of the same happenings.

Paranoia is most commonly associated with intoxication and withdrawal symptoms from drugs, including alcohol and cocaine. However, paranoia is seen in a wide range of people for many different reasons. Paranoia can be a feature of another mental illness, like anxiety or depression, but most commonly occurs in psychotic disorders like schizophrenia and paranoid personality disorder. The more severe the mental illness is, the less likely the said person is going to realize that they are experiencing paranoia instead of threat from people, or even the world.

Alternatively, elderly people suffering from illnesses like dementia can experience paranoia as a symptom of their illness. This is due to the way the brain is altered throughout the illness. Paranoia will usually start with suspicious delusions that the person suffering from Alzheimer’s experiences; they may imagine that their family members are stealing from them, or that someone is following them. As family members, it can make it difficult to interact with the person with Alzheimer’s (you can take a look at these tips on Alzheimer’s Communication if you’re struggling with this) and it can be even more difficult to calm the person down than those suffering from mental illness or drug abuse. Unfortunately, treating paranoia in those with Alzheimer’s is hard due to the alterations of the brain constantly.

Whatever the case, paranoia takes many different forms and impacts many different people. Paranoia does not care for whoever it takes a hold on, and it’s not something that is easily fought off.

What I want to emphasize here is the paranoid’s misinterpretation of innocuous personal or mass events, and to stress the ways in which physical events can be put together symbolically, so that from them a reality can be created that is almost part physical and part dream.

We must of course interpret events in a personal manner. We create them. Yet there is also a meeting ground of more or less shared physical encounters, a sense plateau that offers firm-enough footing for the agreement of a mass-shared world. With most mental aberrations, we are dealing with people whose private symbols are so heavily thrust over prime sense data that even those data sometimes become almost invisible. These individuals often use the physical world in the way that most people use the dream world, so that for them it is difficult to distinguish a private and a publicly-shared reality.

Many such people are highly creative and imaginative. Often, however, they have less of a solid foundation than others in dealing with a mass-shared reality, and so they attempt to impose their own private symbols upon the world, or to form a completely private world. I am speaking in general terms now, and in those terms such people are leery of human relationships. Each person forms his or her own reality, and yet that personal reality must also be shared with others, and must be affected by the reality of others.

As creatures dwelling in time and space, our senses provide us with highly specific data, and with a cohesive-enough physical reality. Each person may react to the seasons in a very personal manner, and yet we all share those natural events. They provide a framework for experience. It is up to the conscious mind to interpret sense events as clearly and concisely as possible. This allows for the necessary freedom of action for psychological and physical mobility. We are an imaginative species, and so the physical world is colored, charged, by our own imaginative projections, and powered by the great sweep of the emotions. But when we are confused or upset, it is an excellent idea to return our attention to the natural world as it appears at any given moment — to sense its effect upon us as separate from our own projections.

We form our own reality. Yet if we are in the Northeast in the wintertime, we had better be experiencing a physical winter, or we are far divorced from primary sense data.

The paranoid has certain other beliefs. Let us take a hypothetical individual — one who is convinced he has a healthy body, and is proud of mental stability. Let us call this friend Paul.

Paul [for his own reasons] may decide that his body is out to get him and punish him, rather than say, the FBI. He may symbolically pick out an organ or a function, and he will misinterpret many body events in the same way that another may misinterpret mass events. Any public service announcements, so-called, publicizing symptoms connected with his sensitive area, will immediately alarm him. He will consciously and unconsciously focus upon that [art of the body,] anticipating its malfunction. Our friend can indeed alter the reality of his body.

Paul will interpret such body events in a negative fashion, and as threatening, so that some quite normal sensations will serve the same functions as a fear of policemen, for example. If he keeps this up long enough, he will indeed strain a portion of the body, and by telling others about it he will gradually begin to affect not only his personal world, but that part of the mass world with which he has contact: It will be known that he has an ulcer, or whatever. In each case we are dealing with a misinterpretation of basic sense data.

When I say that a person misinterprets sense data, I mean that the fine balance between mind and matter becomes overstrained in one direction. There are, then, certain events that connect the world. Though when everything’s said and done these events come from outside of the world’s order, nevertheless they appear as constants within it. Their reality is the result of the most precise balancing of forces so that certain mental events appear quite real, and others are peripheral. We have dusk and dawn. If in the middle of the night, and fully awake, we believe it is sunrise in physical terms, and cannot differentiate between our personal reality and the physical one, then that balance is disturbed.

The paranoid organizes the psychological world about his/her obsession, for such it is, and he/she cuts everything out that does not apply, until all conforms to his/her beliefs. An examination of unprejudiced sense data at any point would at any time bring him/her relief.

Paranoia can be a very serious mental condition, that if untreated, may develop into something that inhibits an individual’s quality of life severely. An individual who is either suffering from this or knows someone who is may seek out help and assistance to possibly treat this. Forms of treatment could be the traditional rote of therapy and a doctor, or it might be through alternative medicines such as CBD gummies and other alternative healing therapies, that might be helpful.

Regradless of what option is chosen as a route for possible treatment, it is advised to seek out the advice of a medical professional like a doctor, so as to get some sound advice and treatment if an individual suffering from paranoia should ever need it in the future.

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

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

March 31, 2016 zzzesus

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

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

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

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

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

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

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

Organized religion has committed many important blunders

March 30, 2016 zzzesus

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

We are looking for a state of higher consciousness

March 22, 2016 zzzesus

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The physical universe is the result of idea construction

March 16, 2016 zzzesus

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Main Myth

March 13, 2016 zzzesus

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

March 12, 2016 zzzesus

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Let us take tours through psychological realities

March 10, 2016 zzzesus

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CITY OF VANGUARD