Category Archives: Thoughts

Dreams, Evolution, Inner universe, Metaphysics, Thought, Thoughts

Language operates as a screening device.

December 29, 2015 zzzesus

Language enables us to communicate certain data while effectively blocking out other kinds.

When we speak a sentence we do not stop to consider all of the rules of grammar. We do not mentally diagram the sentence ahead of time. We simply speak more or less automatically. This involves the utmost precision, both mentally and physically. When we experience an event, we do not usually stop either to examine the rules of perception or to wonder what these are. We simply experience or perceive.

Those experienced events, however, are also the result of a screening process. They attain their focus, brilliance, and physical validity because they rise into prominence on the backs of other seemingly unperceived events. In dream state we work intimately with the “inner grammar” of events. In dreams we find the unspoken sentence and the physically unexperienced act. The skeletons of the inner workings of events are there more obvious. Actions are not yet fully fleshed out. The mechanics of our waking psychological behavior are brilliantly delineated. That state can be explored and utilized far more fully than it is, and should be. Yet there will always be a veil between the waking and sleeping consciousness, for while we are physical, the waking mind can only deal with so much information. It would simply forget what it cannot hold.

Our dreams affect our cellular reality, even as that reality is also largely responsible for the fact that we dream, in our terms, at all. Dreams are a natural “product” of cellularly tuned consciousness. As fire gives off light, cellularly tuned consciousness gives off dreams.

Such a consciousness is at a state of being in which its reality generates more energy and power than it can physically express in its brilliant intersection with physical reality. The “sparks” generated by each instant of its existence cause additional experiences, perceptions, that will not fit in the known moment of the present — for by then in our terms that present has already vanished into the past. These events and responses continue to operate, however, particularly in the dream state where they do not interact directly with full physical experience, as waking events do. All of these parallel or alternate experiences are then used to construct the physical events that we recognize. We speak a sentence truly so that the end of it comes smoothly, though when we begin it we may not have known consciously what we were going to say. Some part of us knew the sentence’s beginning and end at once, however.

In dreams we know the beginning and end of events in the same fashion. Any one action in our life is taken in context with all of the other events from our birth to our death. Now it seems to us that because we speak one sentence at any given time, rather than ten other possible versions of it, the sentence as spoken is the “correct” one. Its probable variations in grammar or tense or inflection escape us entirely. Yet unconsciously we may have tried out and discarded all of those, even though we have no memory of such experiences. So even in forming sentences we deal with probabilities, and to some extent that might be involved with each unspoken sentence.

Even as we speak our sentence with such fine conscious nonchalance, inner choices are still being made, as we unconsciously check our communications against events occurring outside us as we speak.

So, while each action of our life is taken in context with all other actions of our life until our death, this does not mean that our death is predestined to occur at any given time. As we might change our sentence in the middle from one version to another without even being consciously aware of it, so as we live our life we also work with probabilities. We are the self who speaks the sentence, and we are the self who lives the life. We are larger than the sentence that we speak, and larger than the life we live.

We cannot remember all of the sentences we spoke today. We may have a general idea of what we said. It certainly seems to us that we said one thing at any given time rather than something else. It also seems that witnesses would back us up. It certainly seems that waking events are more steady and dependable than dream events.

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

Information flows, at such a rate and in such quantities that we could not possibly process any but a small portion.

December 28, 2015 zzzesus

Our physical senses, act almost like a biological alphabet, allowing us to organize and perceive certain kinds of information from which we form the events of our world and the contours of our reality.

Our conscious knowledge rests upon an invisible, unspoken, psychological and physical language that provides the inner support for the communications and recognized happenings of conscious life. These inner languages are built up as cords, and cords are psychic organizational units from which, then, all alphabets are born. Alphabets imply cords, but cannot contain then , any more than English can contain Russian, French, Chinese, Tagalog, or any combination. If we try to speak English we cannot speak Chinese at the same time. One precludes the other, even while one implies the existence of the other, for to the degree all languages have some common roots.

In a way events are like the spoken components of language, yet voiced in a living form — and not for example only sounded. These are based upon the sensual alphabet, which itself emerges from non-sensual cords. A sentence is built up as words, parts of speech, verbs, and adjectives, subjects and predicates, vowels and syllables, and underneath there is the entire structure that allows us to speak or read to begin with. To some extent, events are built up in the same fashion. We form and organize sentences, yet we speak on faith, with out actually knowing the methods involved in our speaking. So we only recognize the surface of that activity.

In the same way we form events, often without being aware that we do so. It seems that events happen as it seems words are spoken. We were taught how to construct sentences in school, and we learned how to speak from our elders. We were involved with event-making before the time of our birth. The psyche forms events in the same way that the ocean forms waves — except that the ocean’s waves are confined to its surface or to its basin, while the psyche’s events are instantly translated, and splash out into mass psychological reality. In waking life we meet the complete event, so to speak. We encounter events in the arena of waking consciousness. In the dream state, and at other levels of consciousness, we deal more directly with the formation of events. We are usually as unaware of this process as we are in normal practice of the ways in which we form our sentences, which seem to flow from us so automatically.

The psyche, as it is turned toward physical reality, is a creator of events, and through them it experiences its own reality as through our own speech we hear our voice.

In dreams, then, we are involved in the inner process by which physical events are formed. We deal with the psychological components of actions which we will, awake, form into the consecutive corporal “language” that results in the action of our days.

The events that we recognize as official have a unitary nature in time that precludes those probable versions of them, from which they arose — versions that appeared to one extent or another in the dream state. Again, if we speak the English sentence “I am here,” you cannot speak the Chinese version at the same time. In that regard, in our framework of action we choose to “speak” one event rather than another. Our formulation of events, however, does not simply reside in our unique psychological properties, of course, but is possible because of the corporal alphabet of the flesh.

Now as it is possible for any one human being to speak more than one language, it is also possible for us to put physical data together in other ways than those usually used. The body is capable then of putting together different languages of reality. In usual terms, for example, our body can only be in one place at one time, and our experience of events is determined in large measure by our body’s position. Yet there are biological mechanisms that allow us to send versions or patterns of our body outside of its prime position, and to perceive from those locations. In sleep and dream states we do this often, correlating the newly perceived data with usual sense information, and organizing it all without a qualm. For that matter, the preciseness of our flexibility, which gives us a broad base from which to form our secure focus.

Events emerge like spoken words, then, into our awareness. We speak, yet who speaks, and in our briefest phrase, what happen? The atoms and molecule within our vocal cords, and lungs and lips, do not understand one word of the language they allow us to speak so liquidly. Without their cooperation and awareness, however, not a word would be spoken.

Yet each of those nameless atoms and molecules cooperates in a vast venture, incomprehensible to us, that makes our speech possible, and our reality of events is built up from a “cord” of activity in which each spoken word has a history that stretches further back into the annals of time than the most ancient of fossils could remember. I am speaking in our terms of experience, for in each word spoken in our present, we evoke that past time, or we stimulate it into existence so that its reality and ours are coexistent.

In dreams even the past is in present tense. Events are everywhere forming. We make and remake the past as well as the future. We choose from those experiences certain ones as events in normal waking reality.

While we can only speak one sentence at a time, and in but one language, and while that sentence must be sounded one vowel or syllable at a time, still it is the result of a kind of circular knowledge or experience in which the sentence’s beginning and end is known simultaneously. If the end of it were not known, the beginning could not be started so expertly.

In the same way the experienced event occurring in time is dependent upon a circular happening, in which beginning and end are entwined, not one occurring before the other, but coexistent.

Dreams, Electrical Reality, Emotions, Energy, Inner universe, LOVE, Metaphysics, Ontology, Physical Life, Thoughts, Uncategorized, Unknown

The body reacts to information about the environment.

December 26, 2015 zzzesus

Information which we are not consciously concerned. That same information is highly important to the body’s integrity, however, and therefore to our own mental stance.

On cellular levels the body has a picture not only of its own present condition, but of all those aspects of the physical environment that affect its own condition. In its own codified fashion it is not only aware of local weather conditions, for example, but of all those world patterns of weather upon which the local area is dependent. It then prepares itself ahead of time to meet whatever challenges of adjustment will be necessary. It weighs probabilities; it reacts to pressures of various kinds.

We are aware of pressure through touch, but in another version of that sense entirely, the cells react to air pressure. The body knows to the most precise degree the measurements involving radiation of all kinds. At one level, the body itself has a picture of reality of its own, upon which our conscious reality must be based — and yet the body’s terms of recognition or knowledge exist in terms so alien to our conscious ones as to be incomprehensible. Our conscious order, therefore, rides upon this greater circular kind of knowledge.

Generally speaking, the psyche has the same kind of instant overall comprehension of psychological events and environments as our body has of physical ones. It is then aware of our overall psychological climate; locally, as it involves us personally, and in world terms.

Our actions take place with such seeming smoothness that we do not realize the order involved. A volcanic eruption in one corner of the world will ultimately affect the entire earth in varying degrees. An emotional eruption will do the same thing on another level, altering the local area primarily but also sending out its ripples into the mass psychological environment. The psyche’s picture of reality, then, would be equally incomprehensible to the conscious mind because of the intense focus upon singularity that our usual consciousness requires.

Our dreams often give us glimpses, however, of the psyche’s picture of reality in that regard.

We become aware of probabilities, as actions sometimes that seem to have no connection with our own, but which are still related to them in that greater scheme of interaction that ordinarily we do not comprehend.

When we grow from a baby to an adult we do not just grow tall: we grow all about oneself, adding weight and thickness as well. To some extent events “grow” in the same fashion, and from the inside out, as we do. In a dream we are closer to those stages in which events are born. In our terms they emerge from the future and from the past, and are given vitality because of creative tension that exists between what we think of as our birth and our death. We make sentences out of alphabet of our language. We speak these or write them, and use them to communicate. Events can be considered in the same fashion, as psychological sentences put together from the alphabet of the senses — experience sentences that are lived instead of written, formed into perceived history instead of just being penned, for example, into a book about history.

Our language to some extent programs our experience. There is a language of the senses, however, that gives us biological perception, experience, and communication. It forms the nature of the events that we can perceive. It puts experience together so that it is physically felt. All of our written or verbal languages have to be based upon this biological “alphabet.” There is far greater leeway here than there is in any of our spoken or written languages.

I use the word “cord” to express the source out of which such languages spring. There are many correlations of course between our language and our body. Our spoken language is dependent upon our breath, and even written language is dependent upon the rapidity with which messages can leap the nerve endings. Biological cords then must be the source for physical languages, but the cords themselves arise from the psyche’s greater knowledge as it forms the physical mechanism to begin with.

Dreams are a language of the psyche, in which man’s and woman’s nature merges in time and out of it. Man and woman have sense experiences. He/she runs, though he or she lies in bed. He/she shouts though no word is spoken. He/she still has the language of the flesh, and yet that language is only opaquely connected with the body’s mechanisms. He/she deals with events, yet they do not happen in his or her bedroom, or necessarily in any place that he or she can find upon awakening.

Dreams, Electrical Reality, Evolution, Inner universe, Metaphysics, Thoughts, Uncategorized

The language of the atoms and molecules in our own private way.

December 12, 2015 zzzesus

We mark the universe. We impress it, or “stamp” it, or imprint it with our own identity. Henceforth it always recognizes us as us and no other. We are known.

In larger terms, while we speak our own language, the universe also speaks “our” language as it constantly translates itself into our private perception. We live in our psyche somewhat in the same way that physically we dwell in the world.

That world has many languages. Physically we are like one country within our psyche, with a language of our own. People are always searching for master language, or for one in particular out of which all others emerged. In a way, Latin is a master language. In the same manner people search for gods, or a God, out of which all psyche emerged. Here we are searching for the implied source, the unspoken, invisible “pause,” the inner organization that gives language or the self a vehicle of expression. Language finally become archaic. Some words are entirely forgotten in one language, but spring up in altered form in another. All of the earth’s languages, however, are united because of characteristic pauses and hesitations upon which the different sounds ride.

Even the alterations of obvious pauses between languages make sense only because of an implied, unstated inner rhythm. The historic gods become equally archaic. Their differences are often obvious. When we are learning a language, great mystery seems involved. When we are learning about the nature of the psyche, an even greater aura of the unknown exists. The unknown portions of the psyche and its greater psyches out of which the self emerged — as for example Latin is a source for the Romance Languages.

Using language, we speak with our fellows. We write histories and communications. Many books are meant to be read and never to be spoken aloud. Through written language, then, communication is vastly extended. In direct contact, however, we encounter not only the spoken language of another, but we are presented with the communicator’s person as well. Spoken language is embellished with smiles, frowns, or other gestures, and these add to the meaning of the spoken word.

Often when we read a book we silently mouth the words, as if to reinforce their symbolic content with a more emotional immediacy. The language of the psyche, however, is far richer and more varied. Its “words” spring alive. Its “verbs” really move, and do not simply signify, or stand for, motion.

Its “nouns” become what they signify. Its declensions are multi-dimensional. It verbs and nouns can become interchangeable. In a way, the psyche is its own language. “At any given time,” all of its tenses are present tense. In other words, it has multitudinous tenses, all in the present, or it has multitudinous present tenses. Within it no “word” dies or becomes archaic. This language is experience. Psychically, then, we can and we cannot say that there is a source. The very fact that we question: “Is there a God, or a Source?” shows that we misunderstand the issues.

In the same manner, when we ask: “Is there a master language?” it is apparent that we do not understand what language itself is. Otherwise we would know that language is dependent upon other implied ones; and that the two, or all of them, are themselves and yet inseparable, so closely connected that it is impossible to separate them even though our focus may be upon one language alone.

So the psyche and its source, or the individual and the God, are so inseparable and interconnected that an attempt to find one apart from the other automatically confuses the issue.

Dreams, Electrical Reality, Evolution, Inner universe, Metaphysics, Thought, Thoughts, Uncategorized

The existence of one person implies the existence of all others who have lived or will live.

December 9, 2015 zzzesus

Our own existence is implied therefore in everyone else’s and theirs is implied in us.

Languages gain their meaning largely from the pauses and hesitations between sounds. They obviously gain their meaning also because of the sounds not used, so that any one language also implies the existence of all others. To that extent, all other languages reside silently within any given spoken language. The same applies to language written upon a page. The written characters make sense because of their arrangement, and precisely because they are chosen over other characters that do not appear. In the same kind of manner, our focused existence is dependent upon all other existences that are not us presently. We are a part of them. We ride upon their existences, though we are primarily us and no other.

The same applies, however, to every other person. Each of them becomes a primarily focus or identity within which all others are implied. In Ordinary terms, we do not “make ourselves.” We are like a living language spoken by someone who did not originate it — the language was there for us to use. The language in this case is a molecular one that speaks our physical being. The components of that language or the earth elements that form the body were already created when we were born, as the alphabet of our particular language was waiting to be used.

Our very physical life, then, implies a “source,” a life out of which the physical one emerges, — the implied, unspoken, immaterialized, unsounded vitality that supplied the ingredients for the physical, bodily, molecular “alphabet.” Our physical life therefore implies a non-physical one. We take our particular “language” so for granted, and use it so effortlessly, that we give no thought at all to the fact that it implies other languages also, or that it gains its meaning because of inner assumptions that are never spoken, or by the use of pauses in which no sounds are made. We live our lives in the same fashion.

There are many languages, though most people speak one, or two, or three at most. Languages also have accents, each somewhat different while still maintaining the original integrity of any given language. To some extent we can learn to speak oneself with an accent, so to speak, in which case, still being oneself, we allow ourselves to take on some of the attributes of another “language.”

We can read the world in a different way, while still maintaining our own identity, or we can move into a different country of oneself that speaks our native language but with a different slant. We do this to some extent or another whenever we tune in to broadcasts to which we usually pay no attention. The news is slightly foreign, while it is still interpreted through the language that we know. We are getting a translation of reality.

The psyche, always in a state of becoming, obviously has no precise boundaries. The existence of one, implies the existence of all, and so any one given psyche comes into prominence also because of the existence of the others upon which its reality rides. One television station exists in the same manner, for if one could not be tuned into, theoretically speaking, none could.

These inner communications, reach outward in all directions. Each identity has eternal validity within the psyche’s greater reality. At one level, any person contacting his or her own psyche can theoretically contact any other psyche. Life implies death, and death implies life — that is, in the terms of our world. In those terms life is a spoken element, while death is the unspoken but still-present element “beneath,” upon which life rides. Both are equally present.

To obtain knowledge consciously other than usually available, we pay attention to the pauses, to the implied elements in language, to any felt or sensed quality upon which the recognizable experiences of life reside. There are all kind of information available to us, but it must be perceived through our own focus or identity.

All events occur at once — a difficult statement to understand. All identities occur at once also. Each event changes every other. Present ones alter past ones. Any one event implies the existence of probable events which do not “emerge,” which are not “spoken.” Physical world events therefore rest upon the existence of implied probable events. Different languages use sounds in their own peculiar manners, with their own rhythms, one emphasizing what another ignores. Other probabilities, therefore, emphasize events that are only implied in our reality, so that our physical events become the implied probable ones upon which other worlds reside.

Dreams, Evolution, Inner universe, Metaphysics, Thoughts, Uncategorized

We are part of the world, and yet we are oneself.

December 8, 2015 zzzesus

This does not confuse us, and we follow our own sense of identity without difficulty, even though we are everywhere surrounded by other individuals.

Using this as an analogy, we are a part of our psyche or our soul, dwelling within it, easily following our own sense of identity even though that psyche also contains other identities beside the one that we think of as our own. We draw sustenance from the world, and grow through its medium. We contribute our abilities and experience, helping to form the world’s civilization and culture. To some strong degree we bear the same kind of relationship to our own psyche.

Through ordinary methods of communication we are able to tell what is going on in other countries beside our own, even without traveling to them. News telecasts acquaint us with conditions around the world.

Now there are also inner “broadcasts” going on constantly — to which, however, we are not consciously attuned. These keep us in constant touch with the other portions of our own psyche. We are so a part of the world that our slightest action contributes to its reality. Our breath changes the atmosphere. Our encounters with others alter the fabrics of their lives, and the lives of those who come in contact with them.

It is easy for us to see how the cells of the body form it — that is, we understand at least the cooperative nature of the cell’s activities. An alteration on the part of one cell immediately causes changes in the others, and brings about a difference in body behavior. It is somewhat more difficult for us to understand the ways in which our own actions and those of others combine to bring about world events. On the other hand, each individual alive on the planet at any given “time.” It may seem that the individual has little power. On the other hand, each individual alive is a necessary one. It is, each of our actions is so important, contributing to the experience of others whom we do not know, that each individual is like a center about which the world revolves.

If we did not do what we did today, for example, the entire world would be in some way different.

Our acts ripple outward in ways that we do not understand, interacting with the experience of others, and hence forming world events. The most famous and the most anonymous person are connected through such a fabric, and an action seemingly small and innocuous can end up changing history as we understand it. In metaphysical terms, we have our being in our psyche or soul in somewhat the same manner. Identities are obviously psychic environments, primarily, rather than physical ones. Physical objects cannot move through each other, as a table cannot move through a chair. Mental events behave differently. They can mix and merge, move through each other while still maintaining their own focus. they can interact on psychic levels in the way that events do on physical levels, but without physical restrictions. Though we are a portion if our psyche, then, our identity is still inviolate. It will not be submerged or annihilated in a greater self. It carries a stamp — a divine mark — or its own integrity. It follows its own focus, and knows itself as itself, even while its own existence as itself may be but a portion of another “identity.”

Moreover, there is nothing to stop it from exploring this other greater identity, or moving into it, so to speak. When this happens both identities are changed. In greater terms, the psyche or soul nowhere exists as a finished product or entity. On the other hand it is always becoming, and that becoming happens on the part of each of its own portions.

Our very physical stance and existence are dependent upon portions of our psyche’s reality, or our soul’s existence, of which we are normally unaware. Those portions are also dependent upon our existence, however.

We take our breathing, our moving, for granted, though they are unconsciously produced. In certain terms, however, “at one time” we had to learn how to do these things that we are not consciously concerned with. At still other levels of reality, activities that we now consciously claim as our own have — in those same terms and from another viewpoint — become unconscious, providing a psychic history from which other identities emerge, as it seems that our own identities emerge from unconscious bodily activity.

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

Almost any question that we can ask of God, can be asked of the Psyche as well.

December 4, 2015 zzzesus

It seems to us that we know ourselves, but that we take the existence of our psyche on faith. At best, it often seems that we are all that we know of our psyche, and we will complain that we do not know oneself to begin with. When we say: “I want to find myself,” we usually take it for granted that there is a completed, done, finished version of oneself that we have mislaid somewhere. When we think of finding God, we often think in the same terms.

We are “around ourselves” all the time. We are ever becoming oneself. In a manner of speaking we are “composed” of those patterns of oneself that are everywhere coming together. We cannot help but be oneself. Biologically, mentally, and spiritually we are marked as apart from all others, and no cloak of conventionally can ever hide that unutterable uniqueness. We cannot help but be ourselves.

In a way, physically we are a molecular language that communicates to others, but a language with its own peculiarities, as if speaking an accepted tongue we spoke with a biological accent that carried its own flavor and meaning.

When we ask: “What is my psyche, or my soul, or who am I?” we are seeking of course for our own meaning as apart from what we already know about oneself. In that context, God and the psyche are constantly expanding– unutterable, and always becoming.

We will question, most likely, “Becoming what?” for to us it usually seems that all motion tends toward a stat of completion of one kind or another. We think, therefore, in terms of becoming perfect, or becoming free. The word “becoming” by itself seems to leave us up in the air, so to speak, suspended without definitions. If I say: “You are becoming what you already are,” then my remark sounds meaningless, for if you already are, how can you become what is already accomplished? In larger terms, however, what we are is always vaster than our knowledge of oneself, for in physical life we cannot keep up with our own psychological and psychic activity.

In a way our bodies speak a biological language, but in those terms we are bilingual, to say the least. We deal with certain kinds of organizations. They can be equated with biological verbs, adjectives and nouns. These result in certain time sequences that can be compared to sentences, written and read from one side, say, to the other.

Pretend that our life’s experience is a page of a book that we write, read, and experience from top to bottom, left to right, sentence by sentence, paragraph by paragraph. That is the you that you know– the wold view that we understand. But other quite as legitimate “yous” may write, read, and experience the same page backwards, or read each letter downward and back up again, as we would a column of figures. Or others might mix and match the letters in entirely different fashions altogether, forming entirely different sentences. Still another, vaster you might be aware of all the different methods of experiencing that particular page, which is our life as we understand it.

We think that our own consciousness is the only logical culmination of our body’s reality. We read oneself in a certain accepted fashion. In the “entire book of life,” however, just physically speaking, there are interrelationships on adjacent levels that we do not perceive, as other portions of our own biological consciousness or biological language relate to the entire living fabric of the world. In physical terms we are alive because of substructures — psychic, spiritual, and biological — of which we have hardly any comprehension at all.

These are implied, however, in the nature of our own consciousness, which could not exist otherwise as we know it. As language gains and attains its meaning not only by what is included in it, but also by what is excluded, so our consciousness attains its stability also by exclusions.

What we are is implied in the nature of what we are not. By the same token, we are what we are because of the existence of what we are not.

We read ourselves from the top of the page to the bottom, or from what we think of as the beginning to the end. Our greater reality, however, is read in terms of intensities, so that the psyche puts us together in a different way. The psyche does not mark time. To it the intense experiences of our life exist simultaneously. In our terms they would be the psyche’s present. The psyche deals with probable events, however, so some events– perhaps some that we dreamed of but did not materialize — are quite real to the psyche. They are far more real to it than most innocuous but definite physical events, as for example yesterday morning’s breakfast.

The inner events of the psyche compose the greater experience from which physical events arrive. They cast an aura that almost magically make our life our own. Even as two people encountered precisely the same events in their lives at precisely the same time, their experiences of reality would still hardly be approximately connected.

Dreams, Electrical Reality, Evolution, Inner universe, Metaphysics, Thoughts, Uncategorized

Before the birth of images and words, the world existed in different terms.

December 3, 2015 zzzesus

Images as we consider them had not taken the form that we recognize. It seems to us that visually, for example, the natural world must be put together or perceived in a certain fashion.

Whatever our language, we perceive trees, ,mountains, people, oceans. We never see a man merge with a tree, for example. This would be considered an hallucinatory image. Our visual data are learned and interpreted so that they appear as the only possible results of those data. Inner vision can confound us, because in our mind we often see images quite clearly that we would dismiss if our eyes were open. In the terms of which we are speaking, however, the young species utilized what I have called the “inner senses” to a far greater degree than we do. Visually, early man did not perceive the physical world in the way that seems natural to us.

When a man’s and woman’s consciousness, for example, blended with that of a tree, those data, became “visual” for others to perceive. When a man’s/woman’s consciousness merged with an animal’s that blending became visual data also.

In a manner of speaking, the brain put visual information together so that the visual contents of the world were not as stationary as they are now. We have learned to be highly specific in our physical sight and interpretations. Our mental vision holds hints as to data that could be, but are not visually, physically perceived. We have trained ourselves to react to certain visual cues which trigger our mental interpretations, and to ignore other variations.

These later can be described as too subtle. Yet actually they are no more subtle than those cues we acknowledge.

Data, we say, are stored in the chromosomes, strung together in a certain fashion. Now biologically that is direct cognition. The inner senses perceive directly in the same fashion. To us, language means words. Words are always symbols for emotions or feelings, intents or desires. Direct cognition did not need the symbols. The first language, the initial language, did not involve images or words, but dealt with a free flow of directly cognitive material.

A man or woman, wondering what a tree was like, became one, and let his or her own consciousness flow into the tree. Man’s/woman’s consciousness mixed and merged with other kinds of consciousness with the great curiosity of love. A child did not simply look at an animal, but let its consciousness merge with the animal’s and so to some extent the animal looked out through the child’s eyes.

In ways most difficult to explain, man and woman “absorbed” an animal’s spirit before he/she killed it, so that the spirit of the animal merged with his or her own. In using the animal’s flesh, then, the hunter believed that he or she was giving the animal a new focus of existence. He/she could draw on the animal’s strength, and therefore were one.

Our own kind of focus emerged from such a background, so that within ourselves we contain myriad consciousnesses of which we are unaware. Through our own particular focus, the consciousnesses of the natural world merged to form a synthesis in which, for example, symphonies can emerge. We act not only for ourselves, but also for other kinds of consciousness that we have purposefully forgotten. In following our own purposes, which are ours, we also serve the purposes of others we have forgotten.

In thinking our own private thoughts, we also add to a larger psychic and mental reality of which we are part. Our language program our perceptions, and limit our communications in certain terms, as much as they facilitate it.

A musician writing a symphony, however, does not use all of the notes that are available to him. He or she chooses and discriminates. His/her discrimination is based upon his/her knowledge of the information available, however. In the same way, our languages are based upon an inner knowledge of larger available communications. The “secrets” of language are not to be found, then, in the available sounds, accents, root words or syllables, but in the rhythms between the words; the pauses and hesitations; the flow with which the words are put together, and the unsaid inferences that connect verbal and visual data.

As a species “We” sought certain kinds of experience. Individually, and as tribes or nations, we follow certain “progressions” — and yet in so doing we act also on the part of the whole of nature. We take into our bodies in transmuted form the consciousness of all the things we consume.

The consciousness then merge to perceive the world in a fashion we call our own. Through our eyes the beasts, vegetables, birds, and dust perceive the dawn and sunlight as we do — as us, and yet on the other hand our experience is our own.

To some extent it is true to say that languages emerged as we began to lose direct communication with our own experience, and with that of others. Language is therefore a substitute for direct communication. The symbols of the words stand for our own or someone else’s experience, while protecting us or them from it at the same time.

Visual data as we perceive them amount to visual language; the images perceived are like visual words. An object is presented to our visual perception so that we can safely perceive it from the outside. Objects as we see them are also symbols.

Dreams, Electrical Reality, Evolution, Inner universe, Metaphysics, Thoughts

Consciousness is far more mobile

November 28, 2015 zzzesus

Operationally, we have focused ours primarily with the body. We cannot experience subjective behavior “from outside,” so this natural mobility of consciousness, which for example the animals have retained, is psychologically invisible to us.

We think in terms of units and definitions, so even when we consider our own consciousness we think of it as “a thing,” or a unit — an invisible something that might be held in invisible hands perhaps. Instead consciousness is a particular quality of being. Each portion of “it” contains the whole, so theoretically as far as we are concerned, we can leave our body and be in it simultaneously. We are rarely aware of such experiences because we do not believe them possible, and it seems that even consciousness, particularly when individualized, must be in one place or another.

In those early times, then, consciousness was more mobile. Identity was more democratic. In a strange fashion this does not mean that individuality was weaker. Instead it was strong enough not to accept within its confines many divergent kinds of experience. A person then, looking out into the world of trees, waters and rock, wildlife and vegetation, literally felt that he/she was looking at the larger, materialized, subjective areas of personal selfhood.

To explore that exterior world was to explore the inner one. Such a person, however, walking through the forest, also felt that he or she was also a portion of the inner life of each rock or tree, materialized. yet there was no contradiction of identities.

A man/woman might merge his/her own consciousness with a running stream, traveling in such a way for miles to explore the layout of the land. To do this he/she became part water in a kind of identification we can barely understand– but so did the water then become part of the man/woman.

We can imagine atoms and molecules forming objects with little difficulty. In the same way, however, portions of identified consciousness can also mix and merge, forming alliances.

Evolution, Metaphysics, Thoughts, Uncategorized

All love is not Sexually oriented

November 24, 2015 zzzesus

Yet love naturally seeks expression, and one such expression is through sexual activities.

Although sexual activity is just one of the many different ways that humans can express love, it is usually one of the most popular.

After all, it is, in fact, our natural fascination with human sexuality that makes adult websites such as PornHub so beloved. As well as our willingness to explore our sexuality with each other through our sexual activity with the use of sex toys and other items that you can find at stores similar to “Adult Book Shops”.

When love and sexuality are artificially divided, however, or considered as antagonistic to each other, then all kinds of problems arise. Permanent relationships become most difficult to achieve under such conditions, and often love finds little expression, while one of its most natural channels is closed off. Many children give their greatest expression of love to toys, dolls, or imaginary playmates, because so many stereotyped patterns have already limited other expressions. Their feelings toward parents become ambiguous as a result of the identification procedures thrust upon them. Love, sexuality, and play, curiously and explorative characteristics, merge in the child in a natural manner. Yet it soon learns that areas of exploration are limited even as far as its own body is concerned. The child is not free to contemplate its own parts. The body is early forbidden territory, so that he child feels it is wrong to love itself in any fashion.

Ideas of love, then, become highly distorted, and its expression also. We do not fight wars for the sake of the brotherhood of man, for example. People who are acquainted with undistorted versions of love in their relationships would find such a concept impossible. Men brought up to be ashamed of the “feminine” sides of their nature cannot be expected to love women. They will see in women instead the despised, feared, and yet charged aspects of their own reality, and behave accordingly in their relationships.

Women taught to be frightened of the “masculine” sides of their nature cannot be expected to love men, either, and the same kind of behavior results.

The so-called war of the sexes originates in the artificial divisions that we have placed about the nature of the self. The psyche’s reality is beyond such misunderstandings. Its native language usually escapes us. It is closely connected with what can be loosely called the language of love.

Dreams, Evolution, Metaphysics, Thoughts

The Church did not restrain the sexuality of its priests

November 19, 2015 zzzesus

Or the expression of sexuality in previous centuries as much as it tried to divorce the expression of love and devotion from sexuality.

A high percentage of priests of the Middle Ages, for example, had illegitimate children. These were considered products of the weak and lustful flesh– bad enough, but considering man’s fallen state, understandable lapses. Such situations were overlooked, if not condoned, as long as a priest’s love and devotion still belonged to the Church and were not “squandered” upon the mother of such offspring.

The nuns were kept in subservient positions. Yet the nunneries also served as refugees for many women, who managed to educate themselves even under those conditions.

A good number of nuns were of course carrying the seed of those priests, and bearing children who acted as servants in monasteries, sometimes, as well as in covenants. There were numerous rebellions on the part of nuns in various convents, however, for these women found themselves operating rather efficiently though in segregated surroundings. They began to question the entire framework of the Church and their position with it. Some left in groups, particularly in France and Spain, forming their own communities.

The Church, however, never really found a suitable method of dealing with its women, or with the intuitive elements of its own beliefs. Its fear of a goddess emerging was renewed each time another apparition of Virgin appeared in one corner or another of the world.

There were also some women who passed as monks, living lives of a solitary nature and carrying on for years. No works bear their feminine names, for they used male ones. It goes without saying that lesbian and homosexual relationships flourished in such surroundings. The Church closed its eyes as long as the relationships were sexual in nature just like many of the sexual relations you’d find in shemale sex, only when love and devotion were diverted from the Church was there real concern. intellect and emotions became further divided then. This resulted of course in an overemphasis upon dogma– rules and the ritualization that had to be colorful and rich because it would be the one outlet allowed in which creativity could be handled. The Church believed that sexual experience belonged to the so-called lower or animal instincts, and so did usual human love. On the other hand, spiritual love and devotion could not be muddied by sexual expression that everyone could enjoy even lesbians, even if the church in the past didn’t always agree with this approach. So any normal strong relationship became a threat to the expression of piety.

CITY OF VANGUARD