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

Mechanics of Experience

March 29, 2016 zzzesus Leave a comment

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 Leave a comment

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 Leave a comment

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.

4th Dimension, Dreams, Electrical Reality, Energy, Evolution, Feelings, Inner universe, Lessons, METAPHYSICAL EXERCISES, Metaphysics, Physical Life, Thought, Thoughts, Uncategorized, Unknown

Getting acquainted with other living members of the family, who are still in time

March 19, 2016 zzzesus Leave a comment

Many individuals do this, psychologically becoming aware of relatives still living, even though in life they may never meet.

We may feel alone in life if all of our relatives are dead, for example. This might make us want to look here and there in newspapers, death records or online obituaries for clues about past relatives to uncover about our own lives. In the same way, entering life, we often assure ourselves that past friends or relatives are there before us, maybe even watching over us.

A potpourri, it is indeed. Heredity plays far less a part in the so-called formation of character than is generally supposed

For that matter,[the same is true of] environment, as it is usually understood. Our cultural beliefs predispose us to interpret experience in terms of heredity and environment, however, so that we focus primarily upon them as prime causes of behavior. We do not concentrate upon the exceptions — the children who do not seem to fit the patterns of their families or environments, so of course no attempts are made to view those kinds of unofficial behavior.

Because of this, large organized patterns behind human activity often escape our notice almost completely. We read constantly of people who seem to have been most affected by fictional characters, for example, or by personalities from the past, or by complete strangers, more than they have been affected by their own families. Such situations are considered oddities.

The human personality is far more open to all kinds of stimuli than is supposed. If information is thought to come to the self only through physical means, then of course heredity and environment must be seen behind human motivation. When we realize that the personality can and does have access to other kinds of information than physical, then you must begin to wonder what effects those data have on the formation of character at birth, and the entire probable intent of their lives exists then as surely as does the probable plan for the adult body they will alter possess.

Consciousness forms the genes, and not the other way around, and the about-to-be-born infant is the agency that adds new material through the chromosomal structure. The child is from birth far more aware of all kinds of physical events than is realized also. But beside that, the child uses the early years to explore — particularly in the dream state — other kinds of material that suit its own fancies and intents, and it constantly receives a stream of information that is not at all dependent upon its heredity or environment.

On these other levels the child knows, for example, of its contemporaries born at about the same time. Each person’s “individual” life plan fits in somewhere with that of his or her contemporaries. Those plans are communicated one to the other, and probabilities instantly are set into motion in Conscious-mind-2. To some degree or another calculations are made so that, for instance, individual A will meet individual B at a marketplace 30 years later — if this fits with the intents of both parties. There will be certain cornerstone encounters in each person’s life that are set up as strong probabilities, or as plans to be grown into.

There are bodies of events, then, that in a certain fashion we will materialize almost in the same way that we will materialize our own adult body from the structure of the fetus. In those terms the body works with physical properties — though again these properties, as discussed often, have their own consciousness and realities.

Our mental life deals with psychological events, obviously, but beneath so-called normal awareness the child grows toward the mental body of events that will compose his or her life. Those unique intents that characterize each individual exist in Conscious-mind-2, then — and with birth, those intents immediately begin to impress the physical world of Conscious-mind-1.

Each child’s birth changes the world, obviously, for it sets up an instant psychological momentum that begins to affect action in Conscious-mind-1 and Conscious-mind-2 alike.

A child many be born with a strong talent for music, for example. Say the child is unusually gifted. Before he or she is old enough to begin any kind of training, he will know on other levels the probable direction that music will take during his lifetime. He or she will be acquainted in the dream state with other young budding musicians, though they are infants also. Again, probabilities will be set into motion, so that each child’s intent reaches out. There is great flexibility, however, and according to individual purposes many such children will also be acquainted with music of the past. To one extent or another this applies to every field of endeavor as each person adds to the world scene, and as the intents of each individual, added to those of each other person alive, multiply — so that the fulfillment of the individual results in the accomplishments of our world. And the lack of fulfillment of course produces those lacks that are also so apparent.

Some readers have brothers or sisters, or both. Others are only children. Our Ideas of individuality hamper us to a large extent. To one extent or another, again, each portion of consciousness, while itself, contains [the] potentials of all consciousness. Our private information about the world is not nearly as private as we suppose, therefore, for behind the experience of any one event, each of us possesses information pertaining to other dimensions of that event that we do not ordinarily perceive.

If we are involved in any kind of mass happening, from a concert to an avalanche, we are aware on other levels of all of the actions leading to that specific participation. If buildings are constructed of bricks quite visible, so mass events are formed by many small invisible happenings — each, however, fitting together quite precisely in a kind of psychological masonry in which each of us has a mental hand. This applies to mass conversions and to natural disasters alike.

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

The myth of creation of the universe, and the creation of public and private events.

March 15, 2016 zzzesus Leave a comment

The Cinderella fairy tale. According to the definition, this fairy tale is a myth. Surely it may seem that such a children’s tale has little to do with any serious discussion concerning anything so profound as the creations of the known world. And most certainly, it may appear, no scientifically pertinent data about the nature of events can possibly be uncovered from such a source.

For one thing, [the] Cinderella [tale] has a happy ending, of course, and is therefore highly unrealistic, according to many educators, since it does not properly prepare children for life’s necessary disappointments. Fairy godmothers are are definitely a thing of the storyteller’s imagination, and many serious, earnest adults will tell that daydreaming or wishing will get us nowhere.

In the Cinderella story, however, the heroine, though poor and of low estate, manages to attain a spectacular ball, and meet the prince, initiates a series of magical events, none following the dictates of logic. The fairy godmother, suddenly appearing, uses the normal objects of everyday life so that they are suddenly transformed, and we have a chariot from a pumpkin, and other transformations of like nature.

The tale has always appealed to children because they recognize the validity behind it. The fairy godmother is a creative personification of the personalized elements in the Conscious-mind-2 — a personification therefore of the inner ego, that rises to the aid of the mortal self to grant its desires, even when the intents of the mortal self may not seem to fit into the practical framework of normal life. When the inner ego responds in such a fashion, even the commonplace, ordinary, seemingly innocuous circumstances suddenly become charged with a new vitality, and appear to “work for” the individual involved. If you are reading this blog you are already too old to clearly remember the constant fantasies of our early childhood. Children however know quite well, automatically, that they have a strong hand in the creation of events that then seem to happen to them.

They experiment very often, and quite secretly, since their elders are at the same time trying to make the children conform to a given concrete reality that is more or less already mass-produced for them.

Children experiment with the creation of joyful and frightening events, trying to ascertain for themselves the nature of their control over their own experience. They imagine joyful and terrifying experiences. They are in fact fascinated by the effects that their thoughts, feelings, and purposes. If they create “bogeymen or bogeywomen,” then they can cause them to disappear also. If their thoughts can cause them to become ill, then there is no real reason for them to fear illness, for it if their own creation. Their learning process is nipped in the bud, however. By the time we are adults, its certainly seems that we are a subjective being in an objective universe, at the mercy of others, and with only the most superficial control over the events of our lives.

The tale of Cinderella becomes a fantasy, a delusion, or even a story about sexual awakening, in Freudian terms. The disappointments we have faced indeed make such a tale seem to be a direct contradiction to life’s realities. To some extent or another, however, the child in us remembers a certain sense of mastery only half realized, of power nearly grasped, then seemingly lost forever — and a dimension of existence in which dreams quite literally came true. The child in us sensed more, of course: It sensed its own greater reality in another framework entirely, from which it had only lately emerged — yet with which it was intimately connected. It felt itself surround, then by the greater realities of Conascious-mind-2.

The child knew “that it came from somewhere else — not by chance but by design. The child knew that in one way or another its most intimate thoughts, dreams, and gestures were as connected with the natural world as blades of grass are to a field. The child knew it was unique and utterly original event or being that on the one hand was its own focus, and that on the other hand belonged to its own time and and season. In fact, children let little escape them, so that, again, they experiment constantly in an effort to discover not only the effect of their thoughts and intents and wishes upon others, but the degree to which others influence their own behavior. To that extent, they deal rather directly with probabilities in a way quite foreign to adults behavior.

In a fashion, they make quicker deductions than adults, and often truer ones, because they are not conditioned by a past of structured memory. Their subjective experience then brings them in rather direct contact with the methods by which events are formed.

Children understand the importance of symbols, and they use them constantly to protect themselves — not from their own reality but from the adult world. They constantly pretend, and they quickly learn that persistent in any one area will result in a physically-experienced version of the imagined activity. They also realize that they do not possess full freedom, either, for certain pretended situations will later happen in less faithful versions than the imagined ones. Others will seem almost entirely blocked, and never materialize.

Before children are acquainted with conventional ideas of guilt and punishment, they realize that it is easier to bring about good events, through wishing, than it is to bring about unhappy ones. The child carries with him or her the impetus and supporting energy provided him or her at birth from Conscious-mind-2, and he or she knows intuitively that desires conducive to his development “happen” easier than those that are not. His or her natural impulses naturally lead him or her toward the development of his body and mind, and he is aware of a cushioning effect and support as he acts in accordance with those inner impulses. The child is innately honest. When he gets sick he or she intuitively knows the reason why, and he or she knows quite well that he or she brought about the illness.

Parents and physicians believe, instead, that the child is a victim, ill for no personal reason, but indisposed because of elements attacking him or her — either the outside environment, or [something] working against him or her from within. The child may be told: “You have a cold because you got your feet wet.” Or: “You caught the cold from Johnny or Buffy.” He may be told that he has a virus, so that it seems his or her body itself was invaded despite his or her will. He or she learns that such beliefs are acceptable. It is easier to go along than to be honest, particularly when honesty would often involve a kind of communication his parents might frown upon, or the expression of emotions that are quite unacceptable.

Mother’s little man or brave little girl can then stay at home, for example, courageously bearing up under an illness is the result of feelings that the parents would consider quite cowardly, or otherwise involves emotional realities that the parents simply would not understand. Gradually it becomes easier for the child to accept the parents’ assessment of the situation. Little by little the feelings and bodily reality, erode.

The child who gets the mumps with a large number of his classmates, however, knows he or she has his or her private reasons for jointing into such a mass biological reality, and usually the adults who “fall prey” to a flu epidemic has little conscious awareness of his or her own reason for such a situation. He or she doesn’t understand the mass suggestions involved, or his or her own reasons for accepting them. He or she is usually convinced instead that his or her body has been invaded by a virus despite his or her own personal approval or disapproval — despite his or her own personal approval or disapproval. He is therefore a victim, and his sense of personal power is eroded.

When a person recovers from such an ordeal, he or she usually grants his or her recovery to be the result of the medication he has been given. Or he or she may think that he was simply lucky — but he or she does not grant himself or herself to have any real power in such an affair. The recovery seems to occur to him or her, as the illness seemed to happen to him or her. Usually the patient cannot see that he or she brought about his or her own recovery, and was responsible for it, because he or she cannot admit that his or her own intents were responsible for his or her own illness. He or she cannot learn from his or her own experience, then, and each bout of illness will appear largely incomprehensible.

The individual some how could perceive the nature of reality on his or her own by virtue of innate capacities that belonged to the individual by right — capacities that were a part of man’s and woman’s heritage. In other words, there is a slim chance of opening doors of knowledge that had been closed, and we can decide to take that chance.

We can see that each person have chosen the events of his or her life in; one way or another, and the each person was not the victim but the creator of those events that were privately experienced or jointly encountered with others.

The physical senses do not so much perceive concrete phenomena, but actually had a hand in the creation of events that were then perceived as actual.

4th Dimension, Etheric Body, Evolution, Gestalt, Lessons, Physical Life, Thought, Uncategorized, Unknown

The Christ figure Symbolizes our idea of God and his relationships

March 12, 2016 zzzesus Leave a comment

The Man we call Christ was actually composed of three individuals who were the physical manifestations of the same nonphysical entity: John the Baptist, St. Paul, and a man historically known as Christ. None of these were crucified. Their roles became blended and distorted in history.

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 Leave a comment

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 Leave a comment

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 Leave a comment

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.

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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 Leave a comment

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 Leave a comment

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.

CITY OF VANGUARD