Category Archives: Unknown

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

Let us take tours through psychological realities

March 10, 2016 zzzesus

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Dreams, Electrical Reality, Emotions, Energy, Evolution, Feelings, Inner universe, Lessons, METAPHYSICAL EXERCISES, Metaphysics, Physical Life, Uncategorized, Unknown

Men’s and Women’s private roles in the nature of mass events

March 9, 2016 zzzesus

We must first look into the medium in which events appear concrete and real. The great sweep of the events of nature can be understood only by looking into a portion of their reality that is not apparent to us. We want to examine, therefore, the inner power of natural occurrences.

A scientist examining nature studies its exterior, observing the outsideness of nature. Even investigative work involving atoms and molecules, or [theoretical] faster-than-light particles, concern the particle nature of reality. The scientist does not usually look for nature’s heart. He or she certainly does not pursue the study of its soul.

All being is manifestation of energy — an emotional manifestation of energy. Man or woman can interpret the weather in terms of air pressure and wind currents. He or she can look to fault lines in an effort to understand earthquakes. All of this works at a certain level, to a certain degree. Man’s or woman’s psyche, however, is emotionally not only a part of his or her physical environment, but intimately connected with all of nature’s manifestations. Using the terms Framed-mind 2, man’s or woman’s identification with nature is a strongly-felt reality in Framed-mind 2. And there we must look for the answers regarding man’s or woman’s relationship with nature. There in Frame-mind 2 the nature of the psyche appears quite clearly, so that its sweeps and rhythms can be understood. The manifestations of physical energy follow emotional rhythms that cannot be ascertained with gadgets or instruments, however fine.

Why is one killed and not another? Why does an earthquake disrupt an entire area? What is the relationship between the individual and such mass events of nature?

Before we can begin to consider such questions, we must take another look at our world, and ascertain its source, for surely its source and nature’s are the same. We make some distinctions between events and our interpretation of them.

It certainly seems that our world is concrete, factual, definite, and that its daily life rests upon known events and facts. We make a clear distinction between fact and fantasy. We take it for granted as a rule that our current knowledge as a people rests upon scientific data, at least, that are unassailable. Certainly technological development appears to have been built most securely upon a body of concrete ideas.

The world’s ideas, fantasies, or myths may seem far divorced from current experience — yet all that we know or experience has its origin in that creative dimension of existence that I am terming Framed-mind 2. In a manner of speaking our factual world rises on a bed of fantasy, myth, an imagination, from which all of our detailed paraphernalia emerge. What then is myth, and what do I mean by the term?

Myth is not a distortion of fact, but the womb through which fact must come. Myth involves an intrinsic understanding of the nature of reality, couched in imaginative terms, carrying power as strong as nature itself. Myth-making is a natural psychic characteristic, a psychic element that combines with other such elements to form a mythical representation of inner reality. That representation is then used as a model upon which our civilizations are organized, and also as a perceptual tool through whose lens we interpret the private events of our life in their historical context. For instance, while some might dismiss the story of primitive men and women separating from each other and living individually due to their emotional conflicts as a myth, they forget that this mere myth is something that might have laid the foundation for divorces in the modern world. Otherwise, there wouldn’t be professionals like a family lawyer bradford or institutions like courts or terms like “divorce” in the civilized world.

Remember that when we accept myths, we call them facts, or course, for they become so a part of our lives, of societies and our professions, that their basis seems self-apparent. Myths are vast psychic dramas, more truthful than facts. They provide an ever-enduring theater of reality. It must be clearly understood, then, that myths imply the nature of psychic events whose enduring reality exists in Framed-mind 2, and forms the patterns that are then interpreted in our world.

If someone is caught in a natural disaster, the following questions might be asked: “Am I being punished by God, and for what reason? Is the disaster the result of God’s vengeance?” A scientist might ask instead: “With better technology and information, could we somehow have predicted the disaster, and saved many lives?” He or she might try to dissociate himself or herself from emotion, and to see the disaster simply as the result of a non personal nature that did not know or care what lay in its path.

In all cases, however, such situations instantly bring to mind questions of man’s or woman’s reality and course, his or her connections with God, his or her planet, and the universe. He interprets those questions according to his or her own beliefs.

Myths are natural phenomena, rising from the psyche of man or woman as surely as giant mountain ranges emerge from the physical planet. Their deeper reality exists, whoever, in Framed-mind 2 as source material for the world that we know.

In those terms, the great religions of our civilizations rise from myths that change their characters through the centuries, even as mountain ranges rise and fall. We can see mountain ranges. It would be ridiculous to ignore their reality. We see our myths somewhat less directly, yet are apparent within all of our activities, and they form the inner structures of all or our civilizations with their multitudinous parts.

In those terms, then, Christianity and our other religions are myths, rising in response to an inner knowledge that is too vast to be clothed by facts alone. In those terms also, our science is also quite mythical in nature. This may be more difficult for some or us to perceive since it appears to work so well. Others will be willing enough to see science in its mythical characteristics, but will be most reluctant to see religion as we know it in the same light. To some extent or another, however, all of these ideas program our interpretation of events.

In this discussion, we are more or less dealing with the events of nature as we understand it. It will seem obvious to some, that a natural disaster is caused by God’s vengeance, or is at least a divine reminder to repent, while others will take it for granted that such a catastrophe is completely neutral in character, impersonal and [quite] divorced from man’s and woman’s own emotional reality. The Christian scientist is caught in between. Because we divorce ourselves from nature, we are not able to understand its manifestations. Often myths get in the way. When myths become standardized, and too literal, when we begin to tie them too tightly to the world of facts, then we misread them entirely. When myths become most factual they are already becoming less real. Their power becomes constrained.

Most people interpret the realities of their lives, their triumphs and failures, their health or illness, their fortune or misfortune, then, in the light of a mythical reality that is not understood as such. What is behind these myths, and what is their source of power?

Facts are a very handy but weak brew of reality. They immediately consign certain kinds of experiences as real and others as not. The psyche, however, will not be so limited. It exists in a medium of reality, a realm of being in which all possibilities exist. It creates myths the way the ocean creates spray. Myths are originally psychic fabrications of such power and strength that whole civilizations can rise from their source. They involve symbols and know emotional validities that are then connected to the physical world, so that that world is never the same again. They cast their light over historical events because they are responsible for those events. They mix and merge the inner, unseen but felt, eternal psychic experience of man with the temporal events of his or her physical days, and form a combination that structures thoughts and beliefs from civilization to civilization. In Framed-mind 2 the interior power of nature is ever-changing. The dreams, hopes, aspirations and fears of man and woman interact in a constant motion that then forms the events of our world. That interaction includes not only man, of course, but the emotional reality of all earthly consciousnesses as well, from a microbe to a scholar, from a frog to a star. We interpret the phenomena of our world according to the mythic characteristics that we have accepted. We organize physical reality, then, through ideas validity. The physical body itself is quite capable of putting the world together in different fashions than the one that is familiar to us.

We divorce ourselves from nature and nature’s intents far more than the animals do. Nature in its stormy manifestations seems like an adversary. We must either look for reasons outside of ourselves to explain what seems to be nature’s ill intent at such times, or its utter lack of concern.

Science often says that nature care little for the individual, only for the species, so then we must often see ourselves as victims in a larger struggle for survival, in which our own intents do not carry even the puniest sway.

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

Video as a mass means of communal meditation

March 8, 2016 zzzesus

Using television as an analogy I will try to show the ways in which physical events are formed, and try to describe the many methods used by individuals in choosing those particular events that will be personally encountered.

Not only does television actually serve as a mass means of communal meditation, but it also presents us with highly detailed, manufactured dreams, in which each viewer shares to some extent. We will use some distinction here, and so I am going to introduce the terms “Framed-mind 1” and “Framed-mind 2.” to make this discussion clear. Televisions are used for more and more purposes, such as playing video games and replaying footage for a security-camera-systems/home security camera alarm system and the technology is only going to get better and better as time goes on!

We will call the world as we physically experience it, Framed-mind 1. In Framed-mind 1, we watch television programs, for example. We have our choice of many channels. We have favorite programs. We follow certain scenes or actors. We watch all of these dramas, hardly understanding how it is that they appear on our screen to begin with. We are certain, however, that if we do buy a television set it will perform in an adequate fashion, whether or not we are familiar with electronics. This is why some people really enjoy custom controls/wholesale house-audio-video-installation because television is a useful medium.

We switch from channel to channel with predictable results. The programming for Channel 9, for example, does not suddenly intrude on Channel 6. Even the actors themselves, taking part in such sagas, have but the remotest idea of events that are involved in order that their own images will appear on our television screen. Their jobs are to act, taking it for granted that the technicians are following through.

This is also true for streaming services like Netflix. If you enjoy streaming movies and TV shows, you might be interested to learn that there are ways to enjoy content that would not normally be available in your location based on geo-blocking software. As this make a website source link explains, a VPN can open up the international Netflix catalog, granting you access to movies and TV shows, regardless of which country you are in. This is hugely beneficial if you enjoy watching TV programs and films from abroad. Click web safety advice to discover how using a VPN could enhance your streaming experience.

Now somewhere there is a program director, who must take care of the entire programming. Shows must be done on time, actors assigned their roles. Our hypothetical director will know which actors are free, which actors prefer character roles, which ones are heroes or heroines, and which smiling Don Juan always gets the girl — and in general who plays the good guys and bad guys.

There is no need in our outlining in detail the multitudinous events that must occur so that we can watch our favorite program. We flip the switch and there it is, while all of the background work is unknown to us. We take it for granted. Our job is simply to choose the programs of our choice on any evening. Many others are watching the same programs, of course, yet each person will react quite individually.

Now for a moment let us imagine that physical events occur in the same fashion — that we choose those which flash upon the screen of our experience. We are quite familiar with the events of our own life, for we are of course our own main hero or heroine, villain or victim, or whatever. As we do no know what happens in the television studio before we observe a program, however, so we do not know what happens in the creative framework of reality before we experience physical events. We will call that vast, “unconscious” mental and universal studio Framed-mind 2.

We can turn off a program that offends us. We can choose to buy or not buy a product whose virtues are being praised. Television presents us with a mirror of our society. It reflects and re-reflects through millions or homes the giant dreams and fears, the hopes and terrors of events in the most private individual.

Television interacts with our lives, but it does not cause our lives. It does not cause the events that it depicts. With our great belief in technology, it often seems to many people that television causes violence, for example, or that it causes a love of over-materialism, or that it causes “loose morals.” Television reflects. In a manner of speaking it does not even distort, though it may reflect distortions. The writers and actors of television dramas are attuned to the “mass mind.” They are not leaders or followers. They are creative reflectors, acutely aware of the overall, generalized emotional and psychic patterns of the age.

They also make choices as to which plays they will take part in. [Each has his or her} own favorite kind of role, even if the role be that of a maverick. To the actors, or course, their roles become strong parts of their personal experiences, while those who observe the plays take part largely as observers.

We are aware through our newspapers and magazines of the dramas, news broadcasts, or other programs that are presently being offered. In the same way we are aware, generally speaking, of the “programs” being physically presented in our own nation and throughout the world. We decide which of these adventures we want to take part in — and those we will experience in normal life, or in Framed-mind 1.

The inner mechanisms that happen prior to our experience will take place in the vast mental studio of Framed-mind 2. There, all the details will be arranged, the seemingly chance encounters, for example, the unexplained coincidences that might have to occur before a given physical event takes place

On a conscious level, and with our conscious reserves alone, we could not keep our body alive an hour. We would not know how to do it, for our life flows through us automatically and spontaneously. We take the details for granted — the breathing, the inner mechanisms of nourishment and elimination, the circulation, and the maintenance of our psychological continuity. All of that is taken care of for us in what I have termed as Framed-mind 2.

In that regard, certainly, everything works to our advantage. Indeed, often the more concerned we become with our body the less smoothly it functions. In the spontaneity of our body’s operation there is obviously a fine sense of order. When we turn on a television set the picture seems to come out of nowhere onto the screen — yet that picture is the result of order precisely focused. Actors visit casting agencies so that they know what plays need their services. In our dream we visit “casting agencies.” We are aware of the various plays being considered for physical production. In the dream state, then, often familiarize oneself with dramas that are of a probable nature. If enough interest is shown, if enough actors apply, if enough resources are accumulated, the play will go on. When we are in other than our normal conscious state, we visit that creative agency in which all physical productions must have their beginning. We meet with others, who for their own reasons are interested in the same kind of drama. Following our analogy, the technicians, the actors, the writers all assemble — only in this case the result will be a live event rather than a televised one There are disaster films being planned, educational programs, religious dramas. All of these will be encountered in full-blown physical reality.

Such events occur as a result of individual beliefs, desires, and intents. There is no such thing as a chance encounter. No death occurs by chance, nor any birth. In the creative atmosphere of Framed-mind 2, intents are known. In a manner of speaking, no act is private. Our communication systems bring to our living room notices of events that occur throughout the world. Yet that larger inner system of communication is far more powerful in scope, and each mental act is imprinted in the multidimensional screen of Framed-mind 2. That screen is available to all, and in other levels of consciousness, particularly in the sleep and dreaming stages, the events of that inner reality are as ever-present and easily accessible as physical events are when we are awake.

It is as if Framed-mind 2 contains an infinite information service, that instantly puts us in contact with whatever knowledge we require, that sets up circuits between us and others, that computes probabilities with blinding speed. Not with the impersonality of a computer, however, but with a loving intent that has our best purposes in mind — ours and also those of each other individual.
We cannot gain what we want at someone else’s detriment, then. We cannot use Framed-mind 2 to force an event upon another person. Certain prerequisites must be met, before a desired end can become physically experienced.

The basic simultaneity of time is the most fascinating. That “spacious present” holds all events side by side, ready to be interpreted in cause-and-effect fashions by the organizational abilities of our more limited physical senses.

“I have the simple, profound faith that anything oneself desire in this life can come to us from Framed-mind 2. There are no impediments in Framed-mind 2. Framed-mind 2 can creatively produce everything we desire to have in Framed-mind 1.”

Emotions, Evolution, Feelings, HEALING, Lessons, Physical Life, Uncategorized, Unknown

The elderly are more susceptible to diseases

March 7, 2016 zzzesus

That susceptibility is a medical fact of life. It is a fact, however, without a basic foundation in the truth of man’s or woman’s biological reality. It is a fact brought about through suggestion. The doctors see the bodily results, which are quite definite, and then those results are taken as evidence.

In a few isolated areas of the world even today, the old are not disease-ridden, nor their vital signs weaken They remain quite healthy until the time of death.

Their belief systems, therefore, we must admit, are quite practical. Nor are they surrounded by medical professions. We have what almost amounts to a social program for illness — the flu season. A mass meditation, it has an economic structure in back of it: The scientific and medical foundations are involved. Not only this, however, but the economic concerns, from the largest pharmacies to the tiniest drugstores, the supermarkets and the corner groceries all of these elements are involved.

Pills, potions, and shots supposed to combat [colds and the] flu are given prominent displays, serving to remind those who might have missed them otherwise of the announcements [about] the coming time of difficulty. Commercials on television bring a new barrage, so that we can go from the hay fever season to the flu season without missing any personal medications.

A cough in June may be laughed off and quickly forgotten. A cough in the flu season, however, is far more suspect — and under such conditions one might think, particularly in the midst of a poor week: “Who wants to go out tomorrow anyhow?”

We are literally expected to come down with the flu. It can serve as an excuse for not facing many kinds of problems. Many people are almost consciously aware of what they are doing. All they have to do is pay attention to the suggestions offered so freely by the society. The temperature does rise. Concern causes the throat to become dry. Dormant viruses — which up to now have done no harm –are activated.

Coats, gloves, and boot manufactures also push their wares. Yet in those categories there is more sanity, for their ads often stress wholesome activities, portraying the happy skier, the tramper through the woods in winter. Sometimes, however, they suggest that their ware will protect us against the flu and colds, and against the vulnerability of our nature.

The inoculations themselves do little good overall, and they can be potentially dangerous, particularly when they are given to prevent an epidemic which has not in fact occurred. They may have specific value, but overall they are detrimental, confusing bodily mechanisms and setting off other biological reactions that might not show up, say, for some time.

The flu season intersects with the Christmas season, of course, when Christians are told to be merry and [wish] their fellows a happy return to the natural wonders of childhood, in thought at least.[They are also told] to pay homage to God. Christianity has become, however, a tangled sorry tale, its cohesiveness largely vanished. Such a religion becomes isolated from daily life. Many individuals cannot unify the various areas of their belief and feeling, and at Christmas the partially recognize the vast gulf the exists between their scientific beliefs and their religious beliefs. They find themselves unable to cope with such a mental and spiritual dilemma. A psychic depression often results, one that is deepened by the Christmas music and the commercial displays, by the religious reminders that the species is made in God’s image, and by the other reminders that the body so given is seemingly incapable of caring for itself and is a natural prey to disease and disaster.

So the Christmas season carries a man’s and woman’s hopes in our society, and the flu season mirrors his fears and shows the gulf between the two.

The physician is also a private person, so I speak of him or her only in his or her professional capacity, for he or she usually does the best he or she can in the belief system that he or she shares with his or her fellows. Those beliefs do not exist alone, but are of course intertwined with religious and scientific ones, as separate as they might appear. Christianity has conventionally treated illness as the punishment of God, or as a trail sent by God, to be borne stoically. It has considered man and woman a sinful creature, flawed by original sin, forced to work by the sweat of his or her brow.

Science has seen man and woman as an accidental product of an uncaring universe, a creature literally without a center of meaning, where consciousness was the result of a physical mechanism that only happened to come into existence, and that had no reality outside of the structure. Science has at least been consistent in the respect. Christianity, however, officially asks children of sorrow to be joyful and sinners to find a childlike purity; it asks them to love a God who one day will destroy the world, and who will condemn them to hell if they do not adore him.

Many people, caught between such conflicting beliefs, fall prey to physical ills during the Christmas season particularly. The churches and hospitals are often the largest buildings in any town, and the only ones on Sunday without recourse to city ordinances. We cannot divorce our private value systems form our health, and the hospitals often profit from the guilt that religions have instilled in their people.

I am speaking now or religions so intertwined with social life and community ventures that all sense of basic religious integrity becomes lost. Man and woman is by nature a religious creature.

One of man’s and woman’s strongest attributes is religious feeling. It is the part of psychology most often overlooked. There is a natural religious knowledge with which we are born. The feeling is a biological spirituality translated into verbal terms. It says: “Life is a gift ( and not a curse). I am a unique, worthy creature in the natural world, which everywhere surrounds me, gives me sustenance, and reminds me of the greater source from which I myself and the world both emerge. My body is delightfully suited to its environment, and comes to me, from that unknown source which shows itself through all of the events of the physical world.”

That feeling gives the organism the optimism, the joy, and the ever-abundant energy to grow. It encourages curiosity and creativity, and places the individual in a spiritual world and a natural one at once.

Organized religions are always attempts to redefine that kind of feeling in cultural terms. They seldom succeed because they become too narrow in their concepts, too dogmatic, and the cultural structures finally overweigh the finer substance within them.

The more tolerant a religion is, the closer it comes to expressing those inner truths. The individual, however, has a private biological and spiritual integrity that is a part of man’s and woman’s heritage, and is indeed any creature’s right. Man and woman cannot mistrust his or her own nature and at the same time trust the nature of God, for God is his or her word for the source of his or her being — and if his or her being is tainted, then so must be his or her God.

Our private beliefs merge with those of others, and form our cultural reality. The distorted ideas of the medical profession or the scientists, or any other group, are not thrust upon us, therefore. They are the result of our mass beliefs — isolated in the form of separate disciplines. Medical men and women, for example, are often extremely unhealthy because they are so saddled with those health beliefs that their attention is concentrated in that area more than others not so involved. The idea of prevention is always based upon fear — for we do not want to prevent something that is joyful. Often, therefore, preventative medicine causes what it hopes to avoid. Not only does the idea [or prevention] continually promote the entire system of fear, but specific steps taken to prevent a disease in a body not already stricken, again, often set up reactions that bring about side effects that would occur if the disease had in fact been suffered.

A specific disease will of course have its effects on other portions of the body as well, [effects] which have not been studied, or even known. Such inoculations, therefore, cannot take that into consideration. There are also cases where alterations occur after inoculation, so that for a while people actually become carriers of diseases, and can infect others.

There are individuals who very rarely get ill whether or not they are inoculated, and who are not sensitive in the health area. I am not implying, therefore, that all people react negatively to inoculations. In the most basic of terms, however, inoculations do no good, either, though i am aware that medical history would seem to contradict .

At certain times, and more particularly at the birth of medical science in modern times, the belief in inoculation, if not by the populace then by the doctors, did possess the great strength of new suggestion and hope — but I am afraid that scientific medicine has caused as many new diseases as it has cured. When it saves lives, it does so because of the intuitive healing understanding of the physician, or because the patient is so impressed by the great efforts taken in his or her behalf, and therefore is convinced second handedly of his own worth.

Physicians, of course, are also constantly at the beck and call of many people who will take no responsibility at all for their own well-being, who will plead for operations that do not need. The physician is also visited by people who do not want to get well, and use the doctor and his or her methods as justification for further illness, saying, “The doctor is no good,” or “The medicine will not work,” therefore blaming the doctor for a way of life they have no intention of changing.

The physician is also caught between his religious beliefs and his scientific beliefs. Sometimes these conflict, and sometimes they only serve to deepen his or her feelings that the body, left alone, will get any disease possible.

Again, we cannot separate our systems of values and our most intimate philosophical judgments from the other areas of our private or mass experience.

In this country, our tax dollars go for many medical experiments and preventative-medicine drives — because we do not trust the good intent of our own bodies. In the same way, our government funds [also] go into military defenses to prevent war, because it we do not trust our own body’s good intent toward us, we can hardly trust any good intent on the part of our fellowmen.

In fact, then, preventative medicine and outlandish expenditures for preventative defense are quite similar. In each case there is the anticipation of disaster — in one case from the familiar body, which can be attacked by deadly diseases at any time, and is seemingly at least without defenses; and in the other case from the danger without: exaggerated, ever-threatening, and ever to be contended with.

Disease must be combatted, fought against, assaulted, wiped out. In many ways the body becomes almost like an alien battleground, for many people trust it so little that it comes highly suspect. Man and woman then seems pitted against nature. Some people think of themselves as patients, as others, for example, might think of themselves as students. Such people are those who are apt to take preventative measures against whatever disease is in fashion or in season, and hence take the brunt or medicine’s unfortunate aspects, when there is no cause.

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

Even in one life a given memory is seldom a “true version” of a past event.

March 3, 2016 zzzesus

Events do not exist in the concrete, done-and finished versions about which we have been taught, then memory must also be a different story. Remember the creativity and the open-ended nature of events.

The original happening is experienced from a different perspective on the a part of each person involved, of course, so that the event’s implications and basic meanings may differ according to the focus of each participant. That given event, in our terms happening for the first time, say, begins to “work upon” the participants. Each one brings to it his or her own background, temperament, and literally a thousand different colorations — so that the event, while shared by others, is still primarily original to each person.

The moment it occurs, it begins to change as it is filtered through all of those ingredients, and it is minutely altered furthermore by each succeeding event. The memory of an event, then, is shaped as much by the present as it is by the past. Association triggers memories, of course, and organizes memory events. It also helps color and form such events.

We are used to a time structure, so that we remember something that happened at a particular time in the past. Usually we can place events in that fashion. There are neurological pockets, so to speak, so that biologically the body can place events as it perceives activity. Those neurological pulses are geared to the biological world we know.

In those terms, past or future-life memories usually remain like ghost images by contrast. Overall, this is necessary so that immediate body response can be focused in the time period we recognize. Other life memories are carried along, so to speak, beneath those other pulses — never, in certain terms, coming to rest so that they can be examined, but forming, say, the undercurrents upon which the memories of our current life ride.

When such other-life memories do come to the surface, they are of course colored by it, and their rhythm is not synchronized. They are not tied into our nervous system as precisely as our regular memories. Our present gains its feelings of depth because of our past as we understand it. In certain terms, however, the future represents, say, another kind of depth that belongs to events. A root goes out in all directions. Events do also. But the roots of events go through our past, present, and future.

Often by purposefully trying to slow down our thought processes, or playfully trying to speed them up, we can become aware of memories from other lives — past or future. To some extent we allow other neurological impulses to make themselves known. There may often be a feeling of vagueness, because we have no ready-made scheme of time or place with which to structure such memories. Such exercises also involve us with the facts of the events of our own life, for we automatically are following probabilities from the point of our own focus.

It would be most difficult to operate within our sphere of reality without the pretension of concrete, finished events. We form our past lives now in this life as surely as we form our future ones now also.

Simultaneously, each of our past and future selves dwell in their own way now, and for them the last sentence also applies. It is theoretically possible to understand much of this through an examination-in-depth of the events of our own life. Throwing away many taken-for-granted concepts, we can pick a memory. But try not to structure it — a most difficult task — for such structuring is by now almost automatic.

The memory, left alone, not structured, will shimmer, shake, take other forms, and transform itself before our [mental] eyes, so that its shape will seem like a psychological kaleidoscope through whose focus the other events of our life will also shimmer and change. Such a memory exercise can also serve to bring in other-life memories. Edges, corners, and reflections will appear, however, perhaps superimposed upon memories that we recognize as belonging to this life.

Our memories serve to organize our experience and again, follow recognized neurological sequences. Other-life memories from the future and past often bounce off of these with a motion too quick for us to follow.

In a quiet moment, off guard, we might remember an event from this life, but there may be a strange feeling to it, as if something about it, some sensation, does not fit into the time slot in which the event belongs. In such cases that [present-life] memory is often tinged by another, so that a future or past life memory shreds it cast upon the recalled event. There is a floating quality about one portion of the memory.

This happens more often than is recognized, because usually we simply discount the feeling of strangeness, and drop the part of the memory that does not fit. Such instances involve definite bleed-throughs, however. By being alert and catching such feelings, we can learn to use the floating part of the otherwise-recognizable memory as a focus. Through association that focus can then trigger further past or future recall. Clues also appear in the dreaming state, with greater frequency, because then we are already accustomed to that kind of floating sensation in which events can seem to happen in their own relatively independent context.

Dreams in which past and present are both involved are an example; also dreams in which the future and the past merge, and dreams in which time seems to be a changing ingredient.

In certain terms the past , present, and future [of our present life] are all compressed in any given moment of our experience.

Any such moment is therefore a gateway into all of our existence. The events that we recognize as happening now are simply specific and objective, but the most minute elements in any given moment’s experience is also symbolic of other events and other times. Each moment is then like a mosaic, only in our current life history we follow but one color or pattern, and ignore the others. As I have mentions [in other blogs], we can indeed change the present to some extent by purposefully altering a memory event. That kind of synthesis can be used in many instances with many people.

Such an exercise is not some theoretical, esoteric, impractical method, but a very precise, volatile, and dynamic way of helping the present self by calming the fears of a past self. That past self is not hypothetical, either, but still exists, capable of being reached and of changing its reactions. We do not need a time machine to alter the past or future.

Such a technique is highly valuable. Not only are memories not “dead,” they are themselves ever-changing. Many alter themselves almost completely without our notice. While the bare facts more or less the same, the entire meaning and interpretation of each version differs so drastically that those differences far out-weigh the similarities.

In most cases, however, people are not aware that memory changes in such a fashion, or that the events they think they recall are so different.

The point is that past events grow. They are not finished. With that in mind, we can see that future lives are very difficult to explain from within our framework. A completed life in our terms is no more completed or done than any event. There is simply a cutoff point in our focus our framework, but it is as artificial as, basically, perspective is applied to painting.

It is not that the inner self is not aware of all of this, but it has already chosen a framework, or a given frame of existence, that emphasizes certain kinds of experiences over others.

Electrical Reality, Evolution, Lessons, Metaphysics, Ontology, Physical Life, Thought, Uncategorized, Unknown

Animal has a sense of its own biological integrity; So does a child.

February 29, 2016 zzzesus

In all forms of life each individual is born into a world already provided for it, with circumstances favorable to its growth and development; a world in which its own existence rests upon and development; a world in which its own existence rests upon the equally valid existence of all other individuals and species, so that each contributes to nature’s whole.

In that environment there is a cooperative sociability of a biological nature, that is understood by the animals in their way, and taken for granted by the young of our own species. The means are given so that the needs of the individual can be met. The granting of those needs furthers the development of the individual, its species, and by inference all others in the fabric of nature.

Survival , of course, is important, but it is not the prime purpose of a species, in that it is a necessary means by which that species can attain its main goals. Of course [a species] must survive to do so, but it will, however, purposefully avoid survival if the conditions are not practically favorable to maintain the quality of life or existence that it considered basic.

A species that senses a lack of this quality can in one way or another destroy its offspring — not because they could not survive otherwise, but because the quality of that survival would bring about vast suffering, for example, so distorting the nature of life as to almost make a mockery of it. Each species seeks for the development of its abilities and capacities in a framework in which safety is a medium for action. Danger in that context exists under certain conditions clearly known to the animals, clearly defined: The prey of another animal does not fear the “hunter” when the hunter animal is full of belly, nor will the hunter then attack.

There are also emotional interactions among the animals that completely escape us, and biological mechanisms, so that animals felled as natural prey by other animals “understand” their part in nature. They do not anticipate death before it happens, however. The fatal act propels the consciousness out from the flesh, so that in those terms it is merciful.

During their lifetimes animals in their natural state enjoy their vigor and accept their worth. They regulate their own births — and their own deaths. The quality of their lives is such that their abilities are challenged. They enjoy contrasts: that between rest and motion, heat and cold, being in direct contact with natural phenomena that everywhere quickens their experience. They will migrate is necessary to seek conditions more auspicious. They are aware of approaching natural disasters, and when possible will leave such areas. They will protect their own, and according to circumstances and conditions they will tend their own wounded. Even in contests between young and old males for control of a group, under natural conditions the loser is seldom killed. Dangers are pinpointed clearly so that bodily reactions are concise.

The animal knows he has the right to exist, and a place in the fabric of nature. This sense of biological integrity supports him or her.

Man and woman, on the other hand , have more to contend with. He or she must deal with beliefs and feelings often so ambiguous that no clear line of action seems possible. The body often does not know how to react. If we believe that the body is sinful, for example, we cannot expect to be happy, and health will most likely elude us, for our dark beliefs will blemish the psychological and biological integrity with which we were born.

The species is in a state of transition, one of many. This one began, generally speaking, when the species tried to step apart from nature in order to develop the unique kind of consciousness that is presently our own. That consciousness is not a finished product, however, but one meant to change, [to] evolve and develop. Certain artificial divisions were made along the way that must now be dispensed with.

We must return, wiser creatures, to the nature that spawned us — not only as loving caretakers but as partners with the other species of the earth. We must discover once again the spirituality of our biological heritage. The majority of accepted beliefs — religious, scientific, and cultural — have tended to stress a sense of powerlessness, impotence, and impending doom — a picture in which man/woman and his/her world is an accidental production with little meaning, isolated yet seemingly ruled by a capricious God. Life is seen as “a valley of tears” — almost as a low-grade infection from which the soul can be cured only by death.

Religious, scientific, medical, and cultural communications stress the existence of danger, minimize the purpose of the species or of any individual member of it, or see mankind/womankind as the one erratic, half-insane member of an otherwise orderly realm of nature. Any or all of the above beliefs are held by various systems of thought. All of these, however, strain the individual’s biological sense of integrity, reinforce ideas of danger, and shrink the area of psychological safety that is necessary to maintain the quality possible in life. The body’s defense systems become confused to varying degrees.

I do not intend to give a treatise upon the biological structures of the body and their inter-workings, but only to add such information in that line that is not currently known, and is otherwise important to the ideas I have in mind. I am far more concerned with more basic issues. The body’s defenses will take care of themselves if they are allowed to, and if the psychological air is cleared of the true “carriers” of disease.

Electrical Reality, Evolution, Feelings, Gestalt, Inner universe, Lessons, Metaphysics, Ontology, Physical Life, Thought, Thoughts, Uncategorized, Unknown

Probing the brain of an idiot or genius will find only the physical matter of the brain itself.

February 26, 2016 zzzesus

Not one idea will be discovered residing in the brain cells. We can try to convey an idea, we can feel its effects, but we cannot see it as we can the chair. Only a fool would say that ideas were non-existent, however, or deny their importance.

We cannot find any given dream location, either, within the brain itself. The solid matter of our world is the result of the play of our senses upon an inner dimension of activity that exists as legitimately, and yet as tantalizing hidden, as an idea or a dream location.

It is easy for us to see that seeds bring forth the fruit of the earth, each [of] their own kind. No seed is identical to any other, yet generally speaking there are species that serve to unite them. We do not mistake an orange for a grape. In the same way ideas or thoughts form general patterns, bringing forth in our world certain kinds of events. In this respect our thoughts and feelings “seed” physical reality, bringing forth materializations.

We operate quite nicely politically, living in villages, townships, countries, states, and so forth, each with certain customs and local ordinances. These in no way affect the land itself. They are designations for practical purposes, and they imply organization of intent or affiliation at one level. They are political patterns, invisible but highly effective. There are, however, far more vigorous invisible mental patterns, into which the thoughts and feelings of humankind are organized — or, naturally, organize themselves.

Each person’s thoughts flow into formation, forming part of the earth’s psychic atmosphere. From that atmosphere flows the natural earthly patterns from which our seasons emerge with all of their variety and effects. We are never victims of natural disasters, though it may seem that we are, for we have our hand in forming them. We are creatively involved in the earth’s cycles. No one can be born for oneself, or die for oneself, and yet no birth or death is really an isolated event, but one in which the entire planet participates. In personal terms, again, each species is concerned not only with survival but with the quality of its life and experience.

In those terms, natural disasters ultimately end up righting a condition that earlier blighted the desired quality of life, so that adjustments were made.

The “victims” choose to participate in those conditions at spiritual, psychological, and biological levels. Many of those who are counted among the fatalities might otherwise die of extended illnesses, for example. At cellular levels such knowledge is available, and in one way or another imparted, often in dreams, to the individual. Consciousness comprehension need not follow, for many people know such things, and pretend not to know them at the same time.

Others have finished with their challenges; they want to die and are looking for an excuse — a face-saving device. However, those who choose such deaths want to die in terms of drama, in the middle of their activities, and are in a strange way filled with the exultant inner knowledge of life’s strength even at the point of death. At the last they identify with the power of nature that seemingly destroyed them.

That identification often brings about in death — but not always — an added acceleration of consciousness, and involves such individuals in a kind of “group death experience,” where all of the victims more or less embark into another level of reality “at the same time.”

Those people were aware just beneath consciousness of the possibilities of such an event long before the disaster occurred, and could until the last moment choose to avoid the encounter. Animals know of weather conditions ahead of time, as old tales say. This perception is a biological part of our heritage also. The body is prepared, though consciously it seems we are ignorant.

There are innumerable relationships that exist between the interior environment of the body and the weather patterns. The ancient feelings of identification with storms are quite valid, and in that respect the “realism” of feelings is far superior to the realism of logic. When a person feels a part of a storm, those feelings speak a literal truth. Logic deals with exterior conditions, with cause-and-effect relationships. Intuitions deal with immediate experience of the most intimate nature, with subjective motions and activities that in our terms move far quicker than the speed of light, and with simultaneous events that our cause-and-effect level is far too slow to perceive.

In that regard also, the activities of the inner environment are too fast for us to follow intellectually. Our intuitions, however, can give us clues to such behavior. A country is responsible for its own droughts, earthquakes, floods, hurricanes — and for its own harvests and rich display of products, its industry and cultural achievements, and each of these elements is related to each other one.

If the quality of life that is considered spiritually and biologically necessary fails, then adjustments occur. A political problem might be altered by a natural disaster if political means fail. On the other hand, the rousing creative energies of the people will emerge.

Excellence will show itself through the arts, cultural creatively, technological or sociological accomplishments. The species tries to fulfill its great capacities. Each physical body in its own way is like the world. It has its own defenses and abilities, and each portion of it strives for a quality of existence that will bring to the smallest parts of it the spiritual and biological fulfillment of its own nature.

The self out grows the flesh.

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

Man’s and Woman’s physical relationship with nature

February 25, 2016 zzzesus

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

We live in a community of thoughts and feelings also.

February 24, 2016 zzzesus

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Dying is a biological necessity

February 17, 2016 zzzesus

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Thorns or Roses May Grow Within.

February 16, 2016 zzzesus

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CITY OF VANGUARD