Category Archives: Unknown

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

Everything in nature is intentional and useful

April 14, 2016 zzzesus

Everything in nature is intentional; therefore dreams must fulfill important roles in people’s lives — but how, in ordinary terms?

Even if we don’t consciously remember our dreams, we do get the message. Part of it will appear in our daily experience in one way or another — in our conversation or daily events.

Because dreams are such a perfect combination of stimuli from the inner environment and the exterior environment, other events are often used to trigger inner dream messages, just as the opposite occurs. And in a gathering of three people watching the same TV drama, say, each of them might be interpreting different portions of the program so that those portions correlate with their individual dreams of the night before, and serve to bring them their dream messages in ways they can accept.

Great discrimination is used to do that; for example, one newspaper item is noticed over others because a certain portion of that item represents some of the dream’s message. Another portion might come from a neighbor — but from the dreamer’s interpretation of the neighbor’s remarks, that further brings home the dream message. In such cases the individual will scarcely be aware that a dream is involved.

We might dream of going away on a long trip by car, only to find that a tire blew when we were driving too fast. We may never remember the dream. One way or another, however, we will hit upon some kind of situation — a portion of a TV drama, perhaps — in which a tire is blown. Or we will see an item of that nature in the internet, or we will hear a story, told directly or indirectly about the same kind of dilemma. The magnitude of the physical stimuli with which we are surrounded makes it possible, of course, for any given day. Even then, we might not recall the dream, but the situation itself as it comes to our attention might make us check our tires, decide to put off our trip, or instead lead us to inner speculation about whether we are going too fast in a certain direction for our own good at this time. But we will get the dream’s message.

Dreams, Electrical Reality, Emotions, Evolution, Feelings, Inner universe, Lessons, Metaphysics, Physical Life, TELEPATHY, Thoughts, Uncategorized, Unknown

Psychological objects

April 9, 2016 zzzesus

Objects just originate in man’s and woman’s imagination, there’s always a strong connection between objects and man’s and woman’s dreams. They act as symbols of inner reality, so it’s only natural that whether he/she is aware of it or not, man/woman perceives objects in such a fashion that they also stand for symbols that first originate in his/her dreams.

This also has to do with large events, that we might for convenience’s sake think of for now as psychological objects — that is, events seen and recognized by large numbers of people in the same way that objects are.

The Christ drama is a case in point, where private and mass dreams were then projected outward into the historical context of time, and then reacted to in such a way that various people became exterior participants — but in a far larger mass dream that was then interpreted in the most literal of physical terms. Even while it was, it also got the message across, though the inner drama itself was not recalled; and as the dream merged with historical events, and it was interpreted by so many, its message also became distorted — or rather, it mixed and merged with other such dreams, whose messages were far different.

Look at our nuclear-reactor troubles at the plant by Fukushima (Japan). The entire idea of nuclear power was first a dream — an act of the imagination of the part of private individuals — and then through fiction and the arts, a dream on the part of many people. Instantly, probabilities spun out from that dream in all directions, vast potential and dangers.

It was hardly a coincidence that this particular situation arrived in the social climate first of all portrayed in a movie.

Nuclear power stands for power, plain and simple. Is it good or bad? It stands in man’s and woman’s dreams as belonging to God: the power of the universe. Man and woman has always considered oneself, in our terms as set apart from nature, so he/she must feel set apart from nature’s power — and there must be a great division in his/her dreams between the two. Nuclear energy in fact, then, comes as a dream symbol, and emerges into the world as something to be dealt with.

Fundamentalists think of nuclear power as a force that God might use, say, to destroy the world. That event in Japan means one thing to them. Some of the scientists equate nuclear power with man’s and woman’s great curiosity, and feel that they wrest this great energy from nature, smarter than their fellow men — so they read those events in their own way. The probabilities are still surging, of course, and in private and mass dreams people try out all kinds of endings for that particular story.

All in all, millions of people are involved, who will be affected of course to one extent or another.

There is a tie-in, and it’s that the Christ drama happened as a result of man’s and woman’s dream, at least, of achieving brotherhood — a quiet, secure sense of consciousness, and a morality that would sustain him/her in the physical world.

The Christ drama did splash over into historical reality. Man’s and woman’s fears of not achieving brotherhood, or not achieving a secure state of consciousness, or a workable morality, result in his/her dreams of destruction, however they are expressed. And indeed, the present physical event as it exists now at the energy plant Fukushima can easily be likened to — and is — a warning dream to change man’s and woman’s actions.

4th Dimension, Energy, Evolution, Gestalt, Inner universe, Lessons, Metaphysics, Physical Life, Thought, Thoughts, Unknown

Animals do not “think” of long lives or short lives…

April 8, 2016 zzzesus

But of a brilliant present, which in a way, compared to our framework, has no beginning or end. Time in those terms, does not exist for them — and in the deepest of terms, a life’s quality on a human scale cannot be judged primarily in terms of its length, either. Time is in the present for an animal, in a way its life was eternal to it, whether it lived 10 months or 10 years, or whatever.

There is no such thing as a cat consciousness, basically speaking, or a bird consciousness. In those terms, there are instead simply consciousnesses that choose to take certain focuses.

I want to avoid tales of the transmigration of the souls of men to animals, say — a badly distorted version of something else entirely. If there is no consciousness ‘tailored’ to be a cat’s or a dog’s then there is no prepackaged, predestined, particular consciousness that is meant to be human, either.

The cellular announcement is made that the strong possibility exist, for the birth and death of each cell is known to all cells in the world. Cellular communication is too fast for us to follow.

The quality of identity is far more mysterious than we understand, for we assign an identity in a blanket fashion, say, to each living thing. A dead cat for example exists in the following manner: ‘The units of consciousness that organized to form his/her identity as we knew it, still form that pattern — but not physically. The cat exists as itself in the greater living memory of its own ‘larger’ selfhood. Its organization from which it came.

That identity remains vital, known to itself whether or not it is reactivated in our terms. This is not necessarily always the case — and there is great variation — but the cat identifies with ‘the larger organization’ of the litter [that is, with his brothers and sisters, all of whom may be also dead], and the consciousnesses of that litter are together. They may be forming a gestalt, where the litter’s consciousnesses will merge to form a new identity.

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

We could not live without viruses

April 7, 2016 zzzesus

Nor could our biological reality as we know it exist without viruses.

Viruses appear to be “the bad guys,” and as a rule we think of them separately, as for example the smallpox virus. There are overall affiliations in which viruses take part, however, in which delicate balances are maintained biologically. Each body contains countless viruses that could be deadly at any given time and under certain conditions. These — and I am putting it as simply as possible — take turns being active or inactive within the body, in accordance with the body’s overall condition. Viruses that are “deadly in certain stages are not in others, and in those later stages they react biologically in quite beneficial ways, adding to the body’s stability by bringing about necessary changes, say, in cellular activities that are helpful at given rates of action. These in turn trigger other cellular changes, again of a beneficial nature.

As an example from another field, consider poisons. Belladona can be quite deadly, yet small doses of it were known to aid the body in disease conditions.

The viruses in the body have a social, cooperative existence. Their effects become deadly only under certain conditions. The viruses must be triggered into destructive activity, and this happens only at a certain point, when the individual involved is actively seeking either death or a crisis situation biologically.

The initial contagion in such cases is always emotional and mental. Social conditions are usually involved, so that an individual is, say, at the lower end of a poor social environment, a seeming victim of it, or in a situation where his individual values as a social member is severely weakened.

In the same way that a member of such a society can go [askew], blow his stack, go overboard, commit antisocial acts, so in the same fashion such a person can instead trigger the viruses, wreck their biological social order, so that some of them suddenly become deadly, or run [amok]. So of course the resulting diseases are infectious. To that degree they are social diseases. It is not so much that a virus, say, suddenly turns destructive — though it does — as it is that the entire cooperative structure within which all the viruses are involved becomes insecure and threatened.

Viruses mutate. Such is often the case. It seems quite scientific to believe in inoculations against such dangerous diseases — and certainly, scientifically, inoculations seem to work. People in our time right now are not plagued by smallpox, for example. Some cultures have believed that illnesses were caused by demons. Medicine men, through certain ceremonies, would try to rid the body of the demons — and those methods worked also. The belief system was tight and accepted, and it only began to fail when societies encountered “civilized views.”

If we call the demons “negative beliefs,” however, then we have taken strides forward. People continue to die of diseases. Many of our scientific procedures, including inoculations, of themselves “cause” new diseases. It does not help a patient inoculated against smallpox and polio if [eventually] he/she dies as a result of his negative beliefs.

What I have said about viruses applies to all biological life. Viruses are “highly intelligent” — meaning that they react quickly to stimuli. They are responsive to emotional states. They are social and usually spread through person-to-person contact. This is why many people try to limit their exposure to these viruses by wearing things like a surgical-mask,” for example. By wearing face masks, and other things similar, people can reduce their chances of getting the virus and spreading it on to others. Their spread determines their scale of life. This usually varies considerably, and some can be inactive for centuries, and revive. They have extensive memory patterns, biologically imprinted. Some can multiply in the tens of thousands within seconds. They are in many ways the basis of biological life, but we are aware of them only when they show “a deadly face.”

We are not aware of the inner army of viruses within the body that protect it constantly. Host and virus both need each other, and both are part of the same life cycle.

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

Everyhour in every day we get better and better

April 6, 2016 zzzesus

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Each suicide decided to go along that course.

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

The pristine uniqueness of the individual

April 2, 2016 zzzesus

I strongly state the pristine uniqueness of the individual. I also say that there are no limitations to the self. Many people express themselves through their diamond art, I’ve heard how-to-frame-diamond-paintings framing is a great way to explore yourself through an artistic medium. The initial two statements can appear to be contradictory. When we are children, our sense of identity does not include old age in usual experience. When we are an old person, we do not identify ourselves as a child. Our sense of identity, then, changes physically through the years. In a way it seems that we add on to oneself through experience, becoming “more than we were before.” We move in and out of probable self hoods, while at the same time — usually with the greatest of ease — we maintain an identity of oneself. The mosaics of consciousness are brilliant to behold.

When I speak of mosaics, one might think of small segments, shining and of different shapes and sizes. Yet the mosaics of consciousness are more like lights, radiating through themselves and through a million spectrums.

The infant sees mental images before birth, before the eyes are open. Our memory, it seems, is our own — yet we have a history of other existences. We remember other faces, even though the mind we call the conscious one may not recognize the images from that deep inner memory. It must often clothe them in fantasy. We are oneself. Each self is secure in its own identity, unique in its characteristics, meeting life and the seasons in a way that has never happened before, and will never happen again — yet still we are a unique version of our greater self. We share in certain overall patterns that are in themselves original.

It is as we shared, say, a psychological planet, populated by people who had the same roots, the same ground of being — as if we shared the same continents, mountains, and oceans. Instead we share patterns of development, images, memories, and desires. There are reflected in our physical life, and in one way or another elements of our life are shared in the same fashion.

Painting can be a teacher, leading us through and beyond images, and back to them again. Painting was meant to bring out from the recesses of our being the accumulation of our knowledge in the form of images — not or people we might meet now on the street, but portraits of the residents of the mind. The residents of the mind are very real. In a certain fashion, they are our parents more than our parents are, and when we express their realities, they are also expressing ours. All time is simultaneous. Only the illusion of time on each of our parts keeps us from greeting each other. To some extent, when we paint such portraits we are forming psychic bridges between ourselves and those other selves: Our own identity as oneself grows.

Only in a manner of speaking, there are certain –“power selves,” or personalities; parts of our greater identity who utilized fairly extraordinary amounts of energy in very constructive ways. That energy is also a part of our personality — and as we paint such images we will undoubtedly feel some considerable bursts of ambition, and even exuberance. The feelings will allow us to identify the images of such personalities.

The paint brush can indeed be a key to other worlds, of course. Our own emotional feelings carry over in such paintings. Encourage the dream activity, and there will be a correspondence between our dreams, paintings and writings. Each one encourages the others. Writing gains vitality from painting, our painting from writing — and the dreaming self at one time or another is in contact with all other Aspects of reality.

If we cannot trust our private self, then we will not trust oneself in our relationships with others or in society.

If we do not trust private self, we will be afraid of power, for we will fear that we are bound to misuse it. We may then purposefully put oneself in a position of weakness, while all of the time claiming that we seek influence. Not understanding oneself, we will be in a quandary, and the mechanics of experience will appear mysterious and capricious.

There are certain situations, however, in which those mechanics can be clearly seen, and so let us examine some such circumstances. A few that I discuss may be exaggerated, in that they are not “normal” conditions in most people’s lives. Their rather bizarre nature, however, throws a giant spotlight upon intents, purposes, and cross-purposes, that too often appear in the lives of quite normal men and women.

When people are convinced that the self is untrustworthy, for whatever reasons, or that the universe is not safe, then instead of luxuriating in the use of their abilities, exploring the physical and mental environments, they begin to pull in their realities — to contract their abilities, to over-control their environments. They become frightened people — and frightened people do not want freedom, mental or physical. They want shelter, a definite set of rules. They want to be told what is good and bad. They lean toward compulsive behavior patterns. They seek out leaders — political, scientific, or religious — who will order their lives for them.

I want to discuss about people who are frightened of themselves, and the roles that they seek in private and social behavior. And discuss closed environments, whether mental or physical, in which questioning becomes taboo and dangerous. Such environments may be private, as in the case of persons with what are generally called mental disorders, or they may be shared by many, in — for example — mass paranoia.

There are religious cults, and there are also scientific ones. These are people who follow a cult that is purely private, with rules and regulations as rigorous as any sent down to a group of frightened followed by a despot of whatever kind. Such conditions exist, and I hope that my blog discussion will lead to great understanding. An introduction of concepts that will privately encourage greater productivity and creativity, and therefore automatically contribute to more healthy and sane social ways.

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

People die for a “cause” only when they have found no cause to live by

April 2, 2016 zzzesus

And when it seems that the world is devoid of meaning, then some people will make a certain kind of statement through the circumstances connected with their own deaths.

We will shortly return to a discussion of such “causes,” and their relationship with the person’s feeling that life has or does not have a meaning.

For now, consider a very simple act. You want to walk across the room and pick up a paper, for example. That purpose is simple and direct enough. It automatically propels your body in the proper fashions, even though you are not consciously aware of the inner mechanisms involved. You don’t imagine the existence of blocks or impediments in your way, in the form of additional furniture placed in your path by accident, fate, or design. You make a simple straight path in the proper direction. The act has meaning because it is something you want to do.

There are purposes not nearly as easy to describe, however, intents of psychological nature, yearnings toward satisfactions not so easily categorized. Man and woman experiences ambitions, desires, likes and dislikes of a highly emotional nature — and at the same time he/she has intellectual beliefs about oneself, his/her feelings, and the world. These are the result of training, for we use our mind as we have been taught.

One person may desire fame, and even possess certain abilities that he or she wants to use, and that will indeed lead to that claim. Such a person may also believe that fortune or fame leads to unhappiness, licentiousness, or in some other way brings about disastrous conditions. Here we have a clear purpose to use abilities and receive acclaim. We also have another quite opposing clear purpose: to avoid fame.

There are people who want children and mates, and have those excellent qualities that would serve them well as parents. Some of those same individuals may be convinced that love is wrong, however or that sex is debasing, or that children mean the end of youth. Such persons may then find themselves breaking off good relationships with those of the other sex for no apparent reason, or forcing the other party to break with them. Here again we have two clear purposes, but they oppose each other.

Those who believe in the ultimate meaning of their lives can withstand such pressures, and often such dilemmas, and others like them, are resolved in an adequate-enough fashion. Disappointments, conflicts, and feelings of powerlessness of those who believe that life itself has little meaning. Such people begin to imagine impediments in their paths as surely as anyone would who imagined that physical barriers were suddenly put up between them and a table they wanted to reach at the end of the room.

When we simply want to reach a destination in space, there are maps to explain the nature of the land and waterways. When we are speaking of psychological role of destinations, however, there is more to consider.

Once our body is mobilized when we want to move. It responds to our intent and purpose. It is our private inner environment, psychologically speaking. Our psychological intent instantly mobilize our energies on a psychic level. We have what I will call “a body of thought,” and it is that “body” that constantly springs into action at our intent.

When we want to go downtown, we know that destination exists, though we may be miles away from it. When we want to find a mate we take it for granted that a potential mate exists, though where in space and time we do not know. Our intent to find a mate sends out “strands of consciousness,” however, composed of desire and intent. Like detectives, these search the world, looking in a completely different way than a physical sleuth. The world is probed with our characteristics in mind, seeking for someone else with characteristics that will best suit our own. And whatever our purpose is, the same procedure on a psychic level is involved.

The organization of our feelings, beliefs, and intents directs the focus about which our physical reality is built. This follows with impeccable spontaneously and order. If we believe in the sinfulness of the world, for instance, then we will search out from normal sense data those facts that confirm our belief. But beyond that, at other levels we also organize our mental world in such a way that we attract to oneself events that will confirm our beliefs.

Death is a part of us, even as birth is. Its import varies according to the individual — and in a certain fashion, death is our last chance to make a statement of import in any given life, if we feel we have not done so earlier.

Some people’s deaths are quiet periods. Some others’ are exclamation points, so that later it can be said that the person’s death loomed almost greater in importance that the life itself. Some people die in adolescence, filled with the flush of life’s possibilities, still half-dazzled by the glory of childhood, and ready to step with elation upon the threshold of adulthood — or so it seems. Many such young persons prefer to die at that time, where they feel the possibilities for fulfillment are intricate and endless. They are often idealists, who beneath extraordinary ability — still feel that life could no more than sully those abilities, dampen those spiritual winds, and darken that promise that could never be fulfilled.

This is not the reason for all such deaths by any means, but there is usually an implied statement in them so that the death seems to have an additional meaning that makes parents and contemporaries question. Such individuals usually choose deaths with a high dramatic content, because regardless of appearances they have not been able to express the dramatic contents of their psyches in the world as it seems to be to them. They turn their deaths into lessons for other people, forcing them to ask questions that would not be asked before. There are also mass statements of the same kind for people come together to die, however, to seeks company in death as they do in life People who feel powerless, and who find no cause for living, can come together then and “die for a cause” that did not give them the will or reason to live. They will seek out others of their kind.

The inner mechanics of emotions and beliefs are complicated, but these are individuals who feel that physical life has failed them. They are powerless in society. They think in black and white, and conflicts between their emotions, and their beliefs about their emotions, lead them to seek some kind of shelter in a rigid belief system that will give them rules to go by. Such systems lead to the formation of cults, and the potential members seek out a leader who will serve their purposes as surely as they seem to serve his/her — through an inner mechanics of which each member is at least somewhat aware.

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

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

March 31, 2016 zzzesus

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

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

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

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

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

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

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

Mechanics of Experience

March 29, 2016 zzzesus

Our world and everything in it exists first in the imagination. We have been taught to focus all of our attention upon physical events, so that they carry the authenticity of reality for us. Thoughts, feelings, or beliefs appear to be secondary, subjective — or somehow not real — and they seem to rise in response to an already established field of physical data.

We usually think, for example, that our feelings about a given event are primarily reactions to the events itself. It seldom occurs to us that the feelings themselves might be primary, and that the particular event was somehow a response to our emotions, rather than the other way around. The all-important matter of our focus is largely responsible for our interpretation of any event.

For an exercise, imagine for awhile that the subjective world of our thoughts, feelings, inner images and fantasies represent the “rock-bed reality” from which individual physical events emerge. Look at the world for a change from the inside out, so to speak. Imagine that physical experience is somehow the materialization of our own subjective reality. Forget what we have learned about reactions and stimuli. Ignore for a time everything we have believed and see our thoughts as the real events. Try to view normal physical occurrences as the concrete physical reactions in space and time to our own feelings and beliefs. For indeed our subjective world causes our physical experience.

In titling this discussion I used the word “mechanics,” because mechanisms suggest smooth technological workings. While the world is not a machine — its inner workings are such that no technology could ever copy them — this involves a natural mechanics in which the inner dimensions of consciousness everywhere emerge to form a materialized, cohesive, physical existence. Again, our interpretation of identity teach us to focus awareness in such a way that we cannot follow the strands of consciousness that connect us with all portions of nature. In a way, the world is like a multidimensional, exotic plant growing in space and time, each thought, dream, imaginative encounter, hope or fear, growing naturally into its own bloom — a plant of incredible variety, never for a moment the same, in which each smallest root, leaf, stem, or flower has a part to play and is connected with the whole.

Even those of us who intellectually agree that we form our own reality find it difficult to accept emotionally in certain areas. We are, of course, literally hypnotized into believing that our feelings arise in response to events. Our feelings, however, cause the events we perceive. Secondarily, we do of course then react to those events.

We have been taught that our feelings must necessarily be tied to specific physical happenings. We may be sad because a relative has died, for example, or because we have lost a job, or because we have been rebuffed by a lover, or for any number of other accepted reasons. We are told that our feelings must be in response to events that are happening, or have happened. Often, of course, our feelings “happen ahead of time,” because those feelings are the initial realities from which events flow.

A relative might be ready to die, though no exterior sign has been given. The relative’s feelings might well be mixed, containing portions of relief and sadness, which we might then perceive — but the primary events are subjective.

It is somewhat of a psychological trick, in our day and age, to come to the realization that we do in fact form our experience and our world, simply because the weight of evidence seems to be so loaded at the other end, because of our habits or perception. The realization is like one that comes at one time or another to many people in the dream state, when suddenly they “awaken” while still in the dream, realizing first of all that they are dreaming, and secondarily that they are themselves creating the experienced drama.

To understand that we create our own reality requires that same kind of “awakening” from the normal awake state — at least for many people. Some of course have this knack more than others. The realization itself does indeed change “the rules of the game” as far as we are concerned to a rather considerable degree.

As long as we believe that either good events or bad ones are meted out by a personified God as the reward or punishment for our actions, or on the other hand that events are largely meaningless, chaotic, subjective knots in the tangled web of an accidental Darwinian world, then we cannot consciously understand our own creativity, or play the role in the universe that we are capable of playing as individuals or as a species. We will instead live in a world where events happen to us, in which we must do sacrifice to the gods of one kind or another, or see ourselves as victims of an uncaring nature.

While still preserving the integrity of physical events as we understand them, [each of] us must alter the focus of our attention to some extent, so that we begin to perceive the connections between our subjective reality at any given time, and those events that we perceive at any given time. We are the initiator of those events.

This recognition does indeed involve a new performance on the part of our own consciousness, a mental and imaginative leap that gives us control and direction over achievements that we have always performed, though without our conscious awareness.

Early man had such an identification of subjective and objective realities. As a species, however, we have developed what can almost be called a secondary nature — a world of technology in which we also now have our existence, and complicated social structures have emerged from it. To develop that kind of structure necessitated a division between subjective and objective worlds. Now, however, it is important that we realize our position, and accomplish the manipulation of consciousness that will allow us to take true conscious responsibility for our actions and our experience.

We can “come awake” from our normal waking state, and that is the natural next step for consciousness to follow — one for which our biology has already equipped us. Indeed, each person does attain that recognition now and then. It brings triumphs and challenges as well. In those areas where we are not, remind ourselves that we are involved in a learning process; we are daring enough to accept the responsibility for our actions.

Look clearly, at the ways in which our private world causes our daily experience, and how it merges with the experience of others.

Because of our individual and joint intuitive understanding and intellectual discrimination, we were able from an early age to clearly perceive the difficulties of our fellows. This helped incite stimuli that made us question the entire framework of our civilization. We are able to do something few people can: leap intuitively and mentally above our own period — to discard intellectually and mentally, and sometimes emotionally, the short-sighted, unfortunate religious scientific, and social beliefs of our fellows.

Many of those old beliefs still have an emotional hold, however, and some helpful beliefs have also been overdone, or carried on too long. Because we can see so clearly the failings of our age, we each have a tendency to exaggerate them, or rather to concentrate upon them, so that we do not have an emotional feeling of safety. We react by setting up defenses.

Dreams, Emotions, Evolution, Inner universe, Lessons, Metaphysics, Physical Life, Thought, Uncategorized, Unknown

The animals do have imagination

March 24, 2016 zzzesus

Yet man and woman is so gifted that he or she directs his or her experiences and forms his or her civilizations largely through the use of his or her imaginative abilities.

We do not understand this point clearly at all, but our social organizations, our governments — these are based upon imaginative principles. The basis of our most intimate experience, the framework behind all of our organized structures, rest upon a reality that is not considered valid by the very institutions that are formed through its auspices.

It is now bearing Easter, and the yearly commemoration of what is considered historic fact: the [resurrection and] ascension of Christ into heaven. Untold millions have in one way or another commemorated that occasion through the centuries. Private lives have merged with public sentiment and religious fervor. There have been numberless villages festivals, or intimate family gatherings, and church services performed on Easter Sundays now forgotten. There have been bloody wars fought on the same account, and private persecutions in which those who did not agree with one or another’s religious dogmas were quite simply killed “for the good of their souls.”

There have been spiritual rebirths and regenerations — and ungodly slaughter as well, as a result of the meaning of Easter. Blood and flesh have certainly been touched, then, and lives changed in that regard.

All of those religious and political structures that we certainly recognize as valid, arising from the “event” of Christ’s ascension, existed — and do exist — because of an idea. The idea was the result of a spectacular act of the imagination that then leapt upon the historical landscape, highlighting all of the events of the time, so that they became illuminated indeed with a blessed and unearthly light.

The idea of man’s and woman’s survival of death was not new. The idea of a god’s “descent” to earth was ancient. The old religious myths fit a different kind of people, however, and lasted for as many centuries in the past as Christianity has reached into the future. The miraculous merging of imagination with historical time, however, became less and less synchronized, so that only r-i-t-e-s remained and the old gods seized the imagination no longer. The time was ripe for Christianity.

Because man and woman has not understood the characteristics of the world of imagination, he has thus far always insisted upon turning his or her myth into historical fact, for he considers the factual world alone as the real one. A man and woman, literally of flesh and blood, must then prove beyond all doubt that each and every other [human being} survive death — by dying, of course, and then by rising, physically-perceived, into heaven. Each man does survive death, and each woman, but only such a literal-minded species would insist upon the physical death of a god-man as “proof of the pudding.”

Again, Christ was not crucified. The historical Christ, as he is thought of, was a man illuminated by psychic realities, touched with the infinite realization that any one given individual was, by virtue of his or her existence, a contact between All That Is and humankind.

Christ saw that in each person divinity and humanity met — and that man and woman survived death by virtue of his or her existence within the divine. Without exception, all of the horrors connected with Christianity’s name came from “following the letter rather than the spirit of the law,” or by insistence upon literal interpretations — while spiritual, imaginative concepts beneath were ignored.

Again, man and woman directs his or her existence through the use of his or her imagination — a feat that does distinguish him or her from the animals. What connects people and separates them is the power of idea and the force of imagination. Patriotism, family loyalty, political affiliations — the ideas behind these have the greatest practical applications in our world. We project ourselves into time like children through freely imagining our growth. We instantly color physical experience and nature itself with the tints of our unique imaginative processes. Unless we think quite consistently — and deeply — the importance of the imagination quite escapes us, and yet it literally forms the world that we experience and the mass world in which we live.

The theory of evolution, for instance, is an imaginative construct, and yet through its lights some generations now have viewed their world. It is not only that we think of ourselves differently, but we actually experience a different kind of self. Our institutions change their aspects accordingly, so that experience fits the beliefs that we have about it. We act in certain ways. We view the entire universe in a fashion that did not exist before, so that imagination and belief intangibly structure our subjective experience and our objective circumstances.

In all of the other imaginative constructs, for example, whatever their merits and disadvantages, man and woman felt themselves be a part of a plan. The planner might be God, or nature itself, or man or woman within nature or nature within man or woman. There might be many gods or one, but there was a meaning in the inverse. Even the idea of fate gave man and woman something to act against, and roused him or her to action.

The idea of a meaningless universe, however, is in itself a highly creative imaginative act. Animals, for example, could not imagine such an idiocy, so that the theory shows the incredible accomplishment of an obviously ordered mind and intellect that can imagine itself to be the result of non-order, or chaos — [we have] a creature who is capable of “mapping” its own brain, imagining that the brain’s fantastic regulated order could emerge from a reality that itself has no meaning. Indeed, then, the theory actually says that the ordered universe magically emerged — and evolutions must certainly believe in a God of Chance somewhere, or in Coincidence , for their theories would make no sense at all otherwise.

The world of the imagination is indeed our contact with our own source. Its characteristics are the closest to those in Conscious-mind-2 that we can presently encounter. Our experience of history, of the days of our life, is invisibly formed by those ideas that exist in the imagination only, and then are projected upon the physical world. This applies to our individual beliefs about oneself and the way we see oneself in our imagination. We are having wars between the Jews and the Arabs and the Christians once again, because emphasis is put upon literal interpretations of spiritual truths.

In each person the imaginative world, its force and powers, merges into historical reality. In each person, the ultimate and unassailable and unquenchable power of All That Is is individualized, and dwells in time. Man’s and woman’s imagination can carry him or her into those other realms — but when he or she tries to squeeze those truths into frameworks too small, he or she distorts and bends inner realities so that they become jagged dogmas.

The latest growth of fundamentalist has arisen as a countermeasure against the theories of evolution. We have, then, an overcompensation, for in the Darwinian world there was no meaning and no laws. There were no standards of right or wrong, so that large portions of the people felt rootless.

The [fundamentalists] returned to an authoritarian religion in which the slightest act must be regulated. They gave release, and they are giving release, to the emotions, and thus rebelling against scientific intellectualism. They will see the world in black-and-white terms, and thus escape a slippery, thematic universe, in which man’s and woman’s feelings seemed to give him or her no foothold at all.

Unfortunately, the fundamentalists accept literal interpretations of intuitive realities in such a way that they further narrow that channels through which their psychic abilities can flow. The fundamental framework, in this period of time, for all of its fervor, is not rich — as for example Christianity was in the past, with its numerous saints. It is instead a fanatical Puritan vein, peculiarly American in character, and restrictive rather than expansive, for the bursts of emotion are highly structured — that is, the emotions are limited in most areas of life, permitted only an explosive religious expression under certain conditions, when they are not so much spontaneously expressed as suddenly released from the dam of usual repression.

The imagination always seeks expression. It is always creative, and underneath the frameworks of society it provides fresh incentives and new avenues for fulfillment, that can become harnessed through fanatical belief. When this happens our institutions become more repressive, and violence often emerges as a result.

If we look for signs of God’s vengeance we will find them everywhere. An avalanche or a flood or an earthquake will not be seen as a natural act of the earth’s natural creativity, but instead as a punishment from God for sin.

In evolution man’s and woman’s nature is amoral, and anything goes for survival’s sake. There is no possibility of any spiritual survival as far as most evolutionists are concerned. The fundamentalists would rather believe in man’s and woman’s inherent sinful nature, for at least their belief system provides for a framework in which he or she can be saved. Christ’s message was that each man is good inherently, and is an individualized portion of the divine — and yet a civilization based upon that precept has never been attempted. The vast social structures of Christianity were instead based upon man’s and woman’s “sinful” nature — not the organizations and structures that might allow him or her to become good, or to obtain the goodness that Christ quite clearly perceived man or woman already possessed.

It seems almost a sacrilege to say that man and woman are good, when everywhere we meet contradictions, for too often man and woman certainly appears to act as if his or her motives were instead those of a born killer. We have been taught not to trust the very fabric of our being. We cannot expect ourselves to act rationally or altruistically in any consistent manner if we believe that we are automatically degraded, or that our nature is so flawed that such performance is uncharacteristic.

We are a part of nature that has learned to make choices, a part of nature that naturally and automatically produces dreams and beliefs about which we then organize our reality. There are many effects which we do not like, but we possess a unique kind of consciousness, in which each individual has a hand in the overall formation of a world reality, and we are participating at a level of existence in which we are learning how to transform the imaginative realm of probabilities into a more or less specific, physically experience world.

In a way we choose from an infinite, endless, incomputable number of ideas, and sculpt these into the physical fragments that compose normal experience. We do this in such a way that the timeless events are experienced in time, and so that they mix and merge to conform to the dimensions of our reality. Along the way there are accomplishments that are also great failures — but these are failures only in comparison with the glittering inner knowledge of the imagination that holds for us those ideals against which we judge our acts.

Those ideals are present in each individual. They are natural inclinations toward growth and fulfillment.

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

We are looking for a state of higher consciousness

March 22, 2016 zzzesus

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CITY OF VANGUARD