Category Archives: Time

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.

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

The Idea of Ether

March 13, 2016 zzzesus

The idea of ether or something like it, had been around since the time of the ancient Greeks. By the last decades of the 19th century, and in line with Newtonian physics, the ether was postulated as an invisible, tasteless, odorless substance that pervaded all unoccupied space, and served as the medium for the passage of electromagnetic waves of light and other kinds of radiant energy, like heat — just as the earth itself serve as the medium for the transmission of seismic waves, for instance.

Late in the last century some very ingenious experiments failed to scientifically prove the existence of the ether, however, and the theory was finally dispensed with for good following Albert Einstein’s publication of his special theory of relativity in 1905.

I think the idea of the ether is an excellent example of how man and woman has always attempted to posit or visualize in physical reality his or her innate knowledge of “Framed-mind 2,”– the unknown.

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

Man’s and Woman’s physical relationship with nature

February 25, 2016 zzzesus

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Epidemics are the result of mass suicide phenomenon on the parts of those involved.

February 24, 2016 zzzesus

Biological, sociological, or even economic factors may be involved, in that for a variety of reasons, and at different levels, whole groups of individual deaths amount to a mass statement.

On one level the deaths are a protest against the time in which they occur. Those involved have private reasons, however. The reasons, of course, vary from one individual to another, yet all involved “want their death to serve a purpose” beyond private concerns. Partially, then such deaths are meant to make the survivors question the conditions — for unconsciously the species well known there are reasons for such mass deaths that go beyond accepted beliefs.

In some historical periods the plight of the poor was so horrible, so unendurable, that outbreaks of the plague occurred, literally resulting in a complete destruction of large areas of the environment in which such social, political, and economic conditions existed. {Those} plagues took rich and poor alike, however, so the complacent well-to-do could see quite clearly, for example, that to some extent sanitary conditions, privacy, peace of mind, had to be granted to the poor alike, for the results of their dissatisfaction would have quite practical results. Those were deaths of protest.

Individually, each “victim” was to one extent or another a “victim” of apathy, despair, or hopelessness, which automatically lowered bodily defenses.

Not only do such states of mind lower the defenses, however, but they activate and change the body’s chemistries, alter its balances, and initiate disease conditions. Many viruses inherently capable of causing death, in normal conditions contribute to the overall health of the body, existing side by side as it were with other viruses, each contributing quite necessary activities that maintain bodily equilibrium.

If [certain viruses] are triggered, however, to higher activity or overproduction by mental states, they then become “deadly.” Physically they may be passed on in whatever manner is peculiar to a specific strain. Literally, individual mental problems of sufficient severity emerge as social, mass diseases.

The environment in which an outbreak occurs points at the political, sociological, and economic conditions that have evolved, causing such disorder. Often such outbreaks take place after ineffective political or social action — that is, after some unified mass social protest has failed, or is considered hopeless. They often occur also in wartime on the part of a populace [that] is against a given war in which [its] country is involved.

Initially there is a psychic contagion: Despair moves faster than a mosquito, or any outward carrier of a given disease. The mental state brings about the activation of a virus that is, in those terms, passive.

Despair may seem passive only because it feels that exterior action is hopelessness – but its fires rage inwardly, and that kind of contagion can leap from bed to bed and from heart to heart. It touches those, however, who are in the same state only, and to some extent it brings about an acceleration in which something can indeed be done in terms of group action.

Now if we believe in one life only, then such conditions will seem most disastrous, and in our terms they clearly are not pretty. Yet, though each victim in an epidemic may die his or her own death, that death becomes part of a mass social protest. The lives of intimate survivors are shale, and according to the extent of the epidemic the various elements of social life itself are disturbed, altered, rearranged. Sometimes such Epidemics are eventually responsible for the overthrow of governments, the loss of wars.

There are also even deeper biological connections with the heart of nature. We also are biological creatures. Our proud human consciousness rests on the vast “unconscious” integrity of our physical being. In that regard our consciousness is as natural as our toe. In terms of the species’ integrity our mental states are, then, highly important. Despair or apathy is a biological “enemy.” Social conditions, political state’s, economic polices, and even religious or philosophical frameworks that foster such mental states, bring about a biological retaliation. They act like fire applied to a plant.

The epidemic then serve many purposes — warning that certain conditions will not be tolerated. There is a biological outrage that will be continually expressed until the conditions are changed.

Even in the days of the great plagues in England there were those smitten who did not die, and there were those untouched by the disease who dealt with the sick and dying. Those survivors, who were actively involved, saw themselves in a completely different light than those who succumbed, however: They were those, untouched by despair, who saw themselves as effective rather than ineffective. Often they roused themselves from lives of previously unheroic situations, and then performed with great bravely. The horror of the conditions over-whelmed them where earlier they were not involved. The sight of the dying gave them visions of the meaning of life, and stirred new, [ideas] of sociological, political, and spiritual natures, so that in our terms the dead did not die in vain. Epidemics by their public nature speak of public problems — problems that sociologically threaten to sweep the individual to psychic disaster as the physical materialization does biologically.

These are the reasons also for the range or the limits of various epidemics — why they sweep through one area and leave another clear. Why one in the family will die and another survive — for in this mass venture, the individual still forms his or her private reality.

In our society scientific medical beliefs operate, and a kind of preventative medicine, in which procedures [of inoculation] are taken, bringing about in healthy individuals a minute disease condition that the gives disease this procedure might work quite well for those who believe in it. It is, however, the belief, and not the procedure, that works.

I am not recommending that we abandon the procedure when it obviously works for so many — yet you should understand why it bringing about the desired results.

Such medical technology is highly specific, however. We cannot be inoculated with the desire to live, or with the zest, delight, or contentment of the healthy animal. If we have decided to die, protected from one disease in such a manner, we will promptly come down with another, or have an accident. The immunization, while specifically effective, may only reinforce prior beliefs about the body’s ineffectiveness. It may appear that left alone the body would surely develop whatever disease might be “fashionable” at the time, so that the specific victory night result in the ultimate defeat as far as our beliefs are concerned.

We have our own medical systems, however. I do not mean to undermine them, since they are undermining themselves. Some of my statements clearly cannot be proven, in our terms, and appear almost sacrilegious. Yet throughout our history no man or woman has died who did not want to die, regardless of the state of medical technology. Specific diseases have certain symbolic meanings, varying with the times and the places.

There has been great discussion in past years about the survival of the fittest, in Darwinian terms, but little emphasis is placed upon the quality of life, or of survival of the fittest , or of survival itself; or in human terms, [there has been] little probing into question of what makes life worthwhile. Quite simply, if life is not worthwhile, no species will have a reason to continue.

Civilizations are literally social species. They die when those see no reason to live, yet they seed other civilizations. Our private mental states en masse bring about the mass cultural stance of our civilization. To some extent, then, the survival of our civilization is quite literally dependent upon the condition of each individual; and that condition is initially a spiritual, psychic state that gives birth to the physical organism. That organism is intimately connected to the natural biological state of each other person, and to each other living thing, or entity, however minute.

Despite all “realistic” pragmatic tales to the contrary, the natural state of life itself is one of joy, acquiescence with itself — a state in which action is effective, and the power to act is a natural right. We would see this quite clearly with plants, animals, and all other life if we were not so blinded by beliefs to the contrary. We would feel it in the activity of our bodies, in which the vital individual affirmation of our physical being. That activity naturally promotes health and vitality.

I am not speaking of some romanticized, “passive,” flogger, spiritual world, but of a clear reality without impediments, in which the opposite of despair and apathy resigns.

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

Dying is a biological necessity

February 17, 2016 zzzesus

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

When we are safely ensconced in a comfortable room…

February 8, 2016 zzzesus

In no present danger, our senses should assimilate it. It should be an easy enough accomplishment to look around us and see that we are in no danger.

Our conscious mind is meant to give our body an assessment of what I will call cultural conditions, for there are sophistications and specifications that in our terms consciousness alone can assess. If under conditions naturally safe in the terms of primary experience, we become overwhelmed by unsafe signals from secondary experience — that is, from our reading or whatever — we show lack of discrimination. We are not able to differentiate between the physically safe present situation, and the imagined which is perhaps unsafe, calling forth the alarms of danger.

The body mechanisms become highly disoriented. The signals to the body are very contradictory, so that after a while, if such conditions continue, we can no longer tell whether we are in actual danger or imagined danger. Our mind then forces our body to be in a state of constant alert — but more unfortunately, we train ourselves to ignore our direct, sensual feedback in the present moment.

Our body then might say we are safe, and our senses show us that no danger is present — yet we have begun to rely so upon secondary experience that we do not trust our creature reactions.

Because of man’s and woman’s great gift of imagination, however, the alarm signals not only invade a safe present moment, but go jangling into the future. To whatever extent, and in whatever fashion, each individual is therefore robbed of his of her beliefs in the personal ability to act meaningfully or with purpose in the present.

The body cannot act tomorrow, today. Its sense data must be clear. This resulting feeling of powerlessness to act leads to a state of hopelessness of varying degrees — and that mood does not tie itself to specific details, but pervades emotional life if it is allowed to. To whatever degree, the condemning, critical material too often becomes self-prophesying — for those who put merit on it allow it to cloud their reactions.

In our terms, while we live, and in the most pertinent terms of intimate sensation, our reality must be what we perceive in the framework of our time, and what we create within that framework as it is experienced. therefore, I entreat not to behave as if man or woman is an imbecile, doomed to extinction, a dim-witted, half-crazy animal with a brain gone amuck.

None of the prophesied destruction man and woman so fears is a reality in our time; nor, for all of the critical prophets through the ages, and the forerunners of doom, has the creativity of man and woman destroyed its self in those terms.

There are those who make careers of condemning the faults and failings of others, or of the species itself, and because of that attitude man and woman’s great energy and good intent remain invisible. Man and woman are in the process of becoming. His and her works are flawed — but they are the lawed apprentice works of a genius artist in the making, whose failures are indeed momentous and grotesque only in the light of his senses genius, whichever leads him or her and directs him or her onward.

When we are considering the future in our terms, constructive achievements are as realistic as destructive ones. In those terms, each year of man’s existence in fact justifies a more optimistic rather than pessimistic view. We cannot place man or woman’s good intent outside of the physical context, for outside of that context we do not have the creature that we know. We cannot say that nature is good, but spawned man and woman, which is a cancer upon it, for nature would have better sense.

We cannot say, either, The Nature — will destroy man and woman if he or she offends her or him, or The Nature — has little use for its own species, but only wants to promote Life– for Nature is within each member of each species; and without each member of each species, Nature — would be non-existent.

Because we are natural creatures, within us there is a natural state of being. That state can be an ever-present reservoir of peace, vitality, and understanding.

Whatever our scientist think, our body and our consciousness and our universe spring constantly into actualization. Therefore, through cultivating the clear experience of our own consciousness and being with time and with the moment as we feel it, we can draw upon the greater vitality and power that is available.

To do this, reply upon your immediate sense data, not secondary experience as described. That primary sense data, while pinpointed in the present, providing us with the necessary stance in time, still can open up to us the timelessness from which all time emerges, can bring us intuitive intimations, hinting at the true nature of the ever-present coming-to-be of the universe.

That kind of experience will let us glimpse the larger patterns of man’s and woman’s creativity, and our part in it. We have been taught to concentrate upon criticisms and faults in our society; and in our times it seems that everything will work out wrong — that left alone the world will run down, the universe will die, man and woman will destroy themselves; and these beliefs so infiltrate our behavior that they organize much of our experience and rob us of the benefits nature itself everywhere provides in direct primary experience.

Often then we ignore our senses’ reality in the world — the luxurious vitality and comfort of the daily moment — by exaggerating the importance of secondary experience as defined for this discussion.

The most negative projection or prophecy seems to be the most practical one; when we are reading of the world’s ills we say in all honesty, and with no humor: “How can I ignore the reality, the destructive reality, of the present?” In the most practical, immediate, mundane terms, however, we and our world are in the moment naturally and physically safe, as our bodily senses immediately perceive. In the most basic of bodily terms we are not reacting to present conditions.

This would be only too clear if we were physically experiencing the conditions about which we might be reading. If the world were falling down about our shoulders, we would only too clearly understand that “earlier” we were reacting to an imagined and not a real situation.

While disasters, imagined or encounter second-handedly, may in fact later occur, they are far different from physically encountered ones. We only add to their unfortunate nature by negatively brooding upon what might happen in the future, and we destroy our own stance. Our stance in time is highly important, for it is our practical base of operations.

We must trust our sense data in that regard. Otherwise we confuse our psychological and corporal stance, for the body cannot be in a situation of safety and danger at the same time. It wastes its resources fighting imaginary battles.

To some people wars, poverty, murder, treachery, corruption, are primary experience and must be dealt with — as requiring immediate action. The body must react. Such persons are beaten up, or robbed. Those are immediate sense data, and in one way or another, they do react. However feebly, their point of power corresponds immediately with the point of danger.

We cannot react physically in the same way to projected or imagined dangers. Some install a security system like those from www.verisure for peace of mind, others keep a bat by their bedside or a pepper spray in their purse. Each of these solutions is for an anticipated danger, but when the danger comes? There seems to be no possible reaction. We are frustrated. We are meant to deal with our immediate, primary experience, and in so doing we take care of our responsibility. We are able to take action in our own experience, and therefore affect others. We do not have to be ignorant of wars in other corners of the world or close our eyes. But if we allow those experiences to over-cloud our present, valid intersection with reality, then we speak and act from a position not our own, and deny the world whatever benefits our own present version of reality might allow us to give.

The natural creature-validity of our senses must remain clear, and only then can we take full advantage of those intuitions and visions that must come through our own private intersection with space and time.

In those terms, the ever-actual integrity of nature everywhere surrounds us. It represents our direct experience. It offers comfort, creativity, and inspiration that we only impede if we allow the secondary experience to supersede our daily moment-to-moment encounter with the physical earth.

The sleeping and waking portions of life on earth.

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

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

February 6, 2016 zzzesus

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

February 4, 2016 zzzesus

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

It is often not enough, that deep emotional fears simply be realized once or twice.

February 1, 2016 zzzesus

Deep emotional fears must be encountered more or less directly. Otherwise the old habits allow such fears to be buried again.

Fear’s released, give the solution to a deep emotional equation. For example, the realization emotionally that life is not given by the parent, but through the parent — by LIFE itself, or All That Is, and “with no strings attached.”

In dreams we can put this together. We cannot logically, mathematically explain such emotional reality.

On some occasions long-term illnesses, for instance, are resolved suddenly through a dream. However, in most cases dreams prevent such chronic illnesses, providing through small therapeutics a constant series of minor but important personal revelations.

That is, dreams are the best preventative medicine. Some psychological difficulties need clear conscious light and understanding. Others, however, operate even without conscious participation, and those are often solved, or remedied, at the same level without interfering with the conscious mind. As the body handles many physical manipulations without our own conscious knowledge of what is being done, or how, so the workings of our own psychological systems often automatically solve “their own problems” through dreams of which we are not aware.

We could not handle anything like complete dream recall. We are not consciously capable of dealing with the psychological depths and riches that activity reveals. For one thing, our concepts of time, realistically or practically speaking, as utilized, would become more difficult to maintain in normal life. This does not mean that far greater dream recall than we have is not to our advantage, because it certainly is. I merely want to explain why so many dreams are not recalled.

While the large proportion remain relatively hidden, however, the average person often meets with dream fragments just below the normal threshold of consciousness — not recognizing them as what they are — experiencing instead the impulse to do this or that on a given day; to eat this or that, or to refrain from something else. An easy enough example is the case where an individual with no memory [of such a dream] decides to cancel a plane trip on a given day, and later discovers that the plane crashed. The impulse to cancel may or may not seem to have an acceptable, rational explanation; that is, for no seeming reason, the individual may simply, impulsively, feel a premonition. On the other hand the impulse might appear as a normal, logical change of plan.

We are taking it for granted that a forgotten dream stated the probable catastrophe. This information was unconsciously processed, the probability considered and rejected: Psychologically or physically, the person was not ready to die. Others with the same knowledge found that death was the accepted probability. This does not mean that any of those people could bear consciously knowing their own decisions — or could board that plane with the conscious consequences in mind.

Nor is such an inner decision forced upon the conscious personality, for in all such instances, the conscious personality has at various times come close to accepting the idea of death at the particular time in life.

This does not mean that those people are committing suicide in the same way that a person does who takes his or her life — but the in a unique psychological manipulation they no longer hold the same claim to life as they had before. They “throw their lives to the Fates,” so to speak, saying not as they did before: “I will live,” but: “I will live or die as the Fates decide.”

They may use other terms than Fate, of course, but the vital, personal, direct, affirmative intent to live is not there. They are headed for another reality, and ready for it.

The conscious mind, however, can only hold so much. Life as we know it could not exist if everything was conscious in those terms. The sweet parcel of physical existence, exists as much by merit of what it does not include as it does by merit of our experience. In important ways our dreams make our life possible by ordering our psychological life automatically, as our physical body is ordered automatically for us. We can make great strides by understanding and recalling dreams, and by consciously participating in them to a far greater degree. But we cannot become completely aware of our dreams in their entirety, and maintain our normal physical stance.

As a civilization we fail to reap dreams’ greater benefit, and the conscious mind is able to handle much more dream recall that we allow. Such training would add immeasurably to the dimensions of our life. Dreams educate us even in spatial relationships, and are far more related to the organism’s stance in the environment than is realized. The child learns spatial relationships in dreams.

The mother did not give life. The life comes from All That IS, from the spirit of life itself, and is freely given — to be taken away by no one, or threatened by no one or no force, until that life fulfills its own purposes and decides to travel on.

Life is expression. It comes to be out of the force of itself, and no force stands against it or threatens it. Death in our terms certainly seems an end, but it is instead a translation of life into another form.

There are verbal difficulties having to do with the definition of life. It appears that there is living matter and non-living matter, leading to such questions as: “How does non-living matter become living?”

CITY OF VANGUARD