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Link Logic and intuition:

This meditation uses both the logical, verbal part of your mind and the intuitive, visual part. By strengthening both parts of your mind and the connection between them, you can tap more of your personal power and enhance your ability to function on every level–psychically and rationally.

1. Before you begin, select a subject for your meditation. It should be something you can conceive of visually as well as verbally–an object, animals, place. You might choose something you’d like to gain insight into, although that’s not essential for this meditation to produce benefits. (Don’t choose a person, however.)

2. Sit in a place where you feel comfortable, and where you won’t be disturbed for at least ten minutes.

3. Closes your eyes and relax, using deep breathing exercises or whatever method you prefer.

4. When you feel calm and ready,bring to mind the word that expresses what you’ve opted to contemplate in this meditation: house, tree, lake, dog, tulip, chair, jacket, apple, or whatever you’ve chosen. Visualize the word itself, spelled out.

5. Hold the word in your mind for as long as you can.

6. When the letter begin to fade or your mind begins to wander, change to envisioning a picture of the object. See it as clearly as you can. Pay attention to details–shutters on the house, leaves on the tree, spots on the dog’s fur.

7. After a while shift back to seeing the world in your mind’s eye and hold this as long as possible.

8. Go back to picturing the object.

9. Continue shifting back and forth for ten minutes or so. Allow your mind to keep exploring the subject of your meditation in greater detail or expanding your observation of it more broadly.

10. notice feelings, insights, or impressions that arise during this process.

11. When you are ready, slowly bring your attention back to the present and open you eyes.

12. Record your experience in a journal, including any emotions, ideas, sensations, and/or information you received while meditating

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Between each number in a given series is literally infinite space.

The infinitesimal becomes infinite.

In the same way the most infinitesimal self is infinite, and the most finite self, carried to the extremes of itself, is infinite. Each of us is part of an infinite self. That infinite self appears as a series of finite selves in our reality.

Beneath that perceived reality, however, each finite self, carried to its degree, is itself infinite: but there are different kinds of infinities. There are different varieties of psychological infinities that do not meet–that is that go off in their own infinite directions.

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As long as we believe that as individuals we belong in any given series, we appear to ourselves as finite.

We think in terms of linear time, and the best we can do to imagine our deeper reality is to consider reincarnation in time. It is a matter of focus. We usually identify with the outside of ourselves, and with the outside of the world. We do not, for example, usually identify with the inside of our body with its organs, much less its cells or atoms–yet in that direction lies a certain kind if infinity.

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If we would identify with our own psychological reality, following the inward structure of thoughts and feelings, we would discover an inward psychological infinity. These “infinities” would reach of course into both past or future, and into all probabilities–not simply straightforward into time, or backward.

There is literally an infinity in each moment we recognize, as numerically there is an “infinity” behind or within any prime number (3,97,863, etc) that we recognize.

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There are infinite versions of oneself, but no one negates the others, and each is connected with the others, and aids and supports them. There are other kinds of psychological organizations also. In those term some have learned or is learning, to alternate a series–to bring information from one [neurological series] to another, so to speak.

However, none of this is apart from normal living.

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The self can split off from itself without being less.It is NOT LIMITED.

This applies to all of us. Because we are usually so worried about preserving what we think of as our identity, we use terms like reincarnational selves or counterparts. If we would clearly see that there is no contradiction if I say that we are uniquely oneself, that our individuality has an indestructible validity that is never assailed, and when I also say that we are at the same time connected with other identities, each as sacredly inviolate as our own.

We are used to thinking of exterior organizational patterns. We might live in a city and a state and a country at one time, yet we do not think that our presence in one of these categories contradicts either of the other two. So we live amid psychic organizations, each having its own characteristics. We may consider oneself Indian though we live in America, or American though we live in Africa, or Chinese though we live in France, and we are quite able to retain our sense of individuality.

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So the psychic families, or families of consciousness, can be thought of as natives of inner countries of the mind, sharing heritages, purposes, and intents that may have little to do with the physical countries in which we live our surface lives. People are born in any month of the year in every country. All those in Norway are not born in January or August. In the same way, all the members of any given psychic family are spread across the earth, following inner patterns that may or may not relate to other issues as they are currently understood.

Certain families have a liking for certain months of birth, but no specific rules apply. There is indeed an inner kind of order that unites all of these issues; yet that inner order is not the result of laws, but of spontaneous creation, which flows into its own kinds of patterns. We see patterns at any given time and try to make laws of them.

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I am trying to stretch our imaginations, and help us throw aside rigid concepts that literally blind us to the dimensions of our own reality. We are biologically equipped to perceive far more of that reality than we do.

We are not a miniature self, an adjunct to some superbeing, never to share fully in its reality. In those terms we are that superself–looking out of only one eye, or using one finger.

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Much of this is very difficult to verbalize. We are not subordinate to some giant consciousness. While we think in such terms, however. I must speak of reincarnational selves and counterparts, because we are afraid that if we climb out of what we think our identity is, then we will lose it.

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The open flame, the source of cave heat, is evocative, and represents a closeness with the origins of light and life.

An open fire elicits certain responses from the cells that for instance, a furnace does not. the effect of the light plus the warmth on the skin is extremely healing. People sit by a fireplace in wintertime because it is unconsciously recognized that recuperative and therapeutic results occur. Simply put, the cells respond to fire-light in somewhat the same manner that flowers do to sunlight. The stimulation is much more than skin deep, however, and an open fire is cleansing. It even helps clear the blood.

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Cavemen recognized this. I am not suggesting that we use our fireplaces instead of the furnace. I am saying that in wintertime there are definite health-value effects to be felt when we sit in front of an open fire. Two evenings a week would be quite effective.

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The proximity of so many trees also has considerable health value, and to those doing psychic or other creative work the effects are particularly conducive to a peaceful stat of mind. trees are great users and yet conservators of energy, and they automatically provide much vitality to areas in which they are plentiful. This is physically obvious in scientific terms. Besides that, however, the consciousnesses of trees are remarkably kind and enduring.

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We think of dogs as friends of man, and we personify gods inhuman terms. We think of them sometimes as guardians. In those terms, now, trees are also guardians. They are attached to the people they know. You cannot put a leash on them and walk them around the block, yet trees form a protective barrier about, say, a home or a neighborhood. They are actively concerned. They have personalities–certainly to the same extent that dogs do, yet of an entirely different nature. They respond to us. The trees in a neighborhood are particularly friendly, strong, and protective, and they will help renew our energies.

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The air may be drier in a certain way. Ocean air is wet but it is healthy. River air is wet, but it may be healthy or unhealthy, according to the nature of the river, the land, and the attitude of the people. After a flood, the river air is felt to be a threat, and to many it is therefore unhealthy. Why do some people, after being flooded in one location, then move to another equally threatening environment.

 

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The Borledim family deals primarily with parenthood.

These people are natural “earth parents.” that is they have the capacity to produce children who from a certain standpoint possess certain excellent characteristics. The children have brilliant minds, healthy bodies, and strong clear emotions.

While many people are working in specific areas, developing the intellect, for example, or the emotions of the body, these parents and their children produce offspring in which a fine balance is maintained.  No one aspect of ind or body is developed at the expense of another aspect.

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The personalities possess a keen resiliency of both body and mind, and serve as a strong earth stock. It goes without saying that members of one family often marry into other families. Of course the same thing happens here. When this occurs new stability in inserted for this particular family acts as a source-stock, providing physical and mental strength. Physically speaking, these people often have many children, and usually the offspring do well in whatever area of life is chosen. Biologically speaking, they possess certain qualities that nullify “negative” codes in the genes. They are usually very healthy people, and marriage into this group can automatically end generations of so-called inherited weaknesses. ri,fm

These people (the Borledim) believe, then, in the natural goodness of sex, the body, and the family unit–however those attributes are understood in the physical society to which they belong. As a rule they possess an enchanting spontaneity, however, and all of their creative abilities go into the family group and the production of children. These are not rigid parents, though, blindly following conventions, but people who see family life as a fine living creative art, and children as masterpieces in flesh and blood. Far from devouring their offspring by an excess of overprotective care, they joyfully send their children out into the world, knowing that in their terms the masterpieces must complete themselves, and that they have helped with the underpainting.

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The Borledim are the stock that so far has always seen to it that our species continues despite catastrophes, and they are more or less equally distributed about the planet and in all nationalities. They are most like Sumari. They will usually seek fairly stable political situations in which to bear their children, as the Sumari will to produce art. They demand a certain amount of freedom for their children, however, and while they are not political activists, like the Sumari their ideas often spring to prominence before large social changes, and help initiate them. The one big difference is that the Sumari deal primarily with creativity and the arts, an often subordinate family life, while family thinks of offspring in the terms of living art; everything else is subordinated to that “ideal.”

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The Sumari of ten provide a cultural, spiritual, or artistic heritage for the species. This Borledim family provides a well-balanced earth stock–a heritage in terms of individuals. These people are kind, humorous, playful, filled with a lively compassion, but too wise for the “perverted” kind of compassion that breeds on other individuals weaknesses.

An Artist expects his paintings to be good–or, at least he or she should. These people expect their children to be well-balanced, healthy, spiritually keen, and so they are. We will find members of the Borledim family in almost any occupation, but the main consideration will be on the physical family unit.

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These parents do not sacrifice themselves for the sake of their children. They understand too well the burden that is placed upon such offspring. Instead, the parents retain their own clear sense of identity and their individual characteristics, serving as clear examples to the children of loving, independent adults.

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The Zuli family is involved mainly with the fulfillment of bodily activity.

These are the  athletes. In whatever field, they devote themselves to perfecting the capacities of the body, which in others usually lie latent.

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To some extent they serve as physical models. The vitality of creaturehood is demonstrated through the beauty, speed, elegance,and performance of the body itself. To some extent these people are perfectionists, and in their activities there are always hints of “super” achievement, as if even physically the species tries to go beyond itself. The members of this family actually serve to point out the unrealized capacity of the flesh–even as, for example, great Sumari artists might give clues as to the artistic abilities inherent, but not used, in the species as a whole. The members of this group deal, then, in performance. They are physical doers. They are also lovers of beauty as it is corporeally expressed.

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Members of this (Zuli) family can often serve as models for the artist or the writer, but generally speaking they themselves transmit their energy through physical “arts” and performance. In our terms only, and historically speaking, they often appeared at the beginings of civilizations, where direct physical bodily manipulation within the environment was of supreme importance. Then, normal physical reactions were simply faster then they are now, even while normal body relaxation was deeper and more complete.

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The Milumet family is composed of mystics.

Almost all of their energy is directed in an inward fashion, with no regard as to whether or not inner experience is translated in usual terms. These persons, for instance, may be utterly unknown, and usually are, for as a rule they care not a bit about explaining their interior activities to others–nor, for that matter, even to themselves. they are true innocents, and spiritual. They may be underdeveloped intellectually, by recognized standards, but this is simply because they do not direct their intellect to physical focus.

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Those belonging to this (Milumet) family will not be in positions pf any authority, generally speaking, for they will not concentrate that long on specific physical data. However, they may be found in our country precisely where we might not expect them to be: on some assembly lines that require simple repetitive action–in factories that do not required speed, however. They usually choose less industrialized countries, then, with a slower pace of life. They have simple, direct, childish mannerisms, and may appear to be stupid. They do not bother with the conventions.

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Strangely enough, though, they may be excellent parents, particularly in less complicated societies than our own. In our terms, they are primitives wherever they appear. Yet they are deeply involved in nature, and in that respect they are more highly attuned psychically than most other people are.

Their private experiences are often of a most venturesome kind, and at that level they help nourish the psyche of mankind.

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The Vold Family are primarily reformers.

They have excellent precognitive abilities, which of course means that at least unconsciously they understand the motion of probabilities. They can work in any field. In our terms it is as if they perceive the future motion or direction of an idea, a concept, or a structure. They then work with all of their minds to  bring the probability into physical reality.

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In conventional terms they may appear to be great activists and revolutionaries, or they may seem to be impractical dreamers. They will be possessed by an idea of change and alteration, and will feel, at least, driven or compelled to make the idea a reality. They perform a very creative service as a rule, for social and political organizations can often become stagnant, and no longr serve the purposes of the large masses of people involved. Members of this (Vold) family may also initiate religious revolutions, of course. As a rule, however, they have one purpose in mind: to change the status quo in whatever the area of primary interest.

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It is already easy to see how the purpose of various families can intermesh, complement each other, and also conflict. Yet all in all, almost, they operate as systems of creative checks and balances.

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The Tumold family is primarily devoted to healing.

This does not mean that these people may not be creative, or organizers, or teachers, such as those who have completed advanced yoga teacher training courses and learned about the benefits of yoga and its potential healing powers. But, it potentially means that the primary slant of their consciousness will be directed to healing. We might find them as doctors and nurses, while not usually as hospital administrators. However, they may be psychics, social workers, psychologists, artists, or in the religions. They may work of flowers shops. They may work on assembly lines, for that matter, but if so they will be healers by intent or temperament. If you’re looking into metaphysical healing powers for weight loss you could possibly check that site out for acupressure healing properties. I wish you well on getting to the weight you wish to!

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I mention various professions or occupations to give clear examples, but a mechanic may belong to this Tumold group, or to any group. In this case the mechanic would have a healing effect on the customers, and he would fixing more than cars.

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The healers might also appear as politicians, however, psychically healing the wounds of the nation. An artist of any kind, whose work is primarily meant to help, also belongs in this category. We will find some heads of state,and –particular in the past–some members of royal families who also belong to this group.

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The Sumafi family, deals primarily with teaching.

The relationship with others if good, generally speaking. They may be gifted in any field, but their primary interest will be in passing on their knowledge or that of others. They are usually traditionalists, therefore, although they may be brilliant. In a way they are equally related to the family Gramada, and to the Sumari, for they stand between the organized system and the creative artist. They transmit “originality” without altering it, however, through the social structures.

I say that they(the Sumafi) do not alter the originality. Of course any interpretation of an event alters it, but generally they teach the disciplines while not creatively changing the content. As historians, for example, they pass down the dates of battles, and those dates are considered almost as immaculate facts, so that in the context of their training they see no point in questioning the validity of such information.

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In the Middle ages they faithfully copied manuscripts. they are custodians in a way. Again, there are infinite variations. Many music or art teachers belong in that category, where the arts are taught with a love of excellence, a stress upon technique–into which the artist, who is often a Sumari (although not always, by any means) can put his or her creativity.

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The Gramada family, specializes in organization.

Sometimes its members follow immediately after a revolutionary social change. Their organizational tendencies are expressed in any area of life. They are behind art schools, for instance, though they may not be artists themselves. They may set up colleges, although they may or may not be scholars.

The founders of giant businesses often belong to this family, as do some politicians and statesmen. They are active, vital, and creatively aggressive. They know how to put other people’s ideas together. They often unite conflicting schools of thought into a more or less unifying structure. they are, then, often the founders of social systems. In most cases, for instance, our hospitals, school and religions, as organizations, are initiated by and frequently maintained by this group.

These people (the Gramada) have excellent abilities in putting together solitary concepts that might other wise go by the wayside. They are organizers of energy, directed toward effective social structures. They usually set up fairly stable, fairly reasonable governments, schools, fraternities, although they do not initiate the ideas behind those structures.