Tag Archives: Creavitity

Dreams, Evolution, Feelings, Lessons, Metaphysics, Physical Life, Thoughts, Uncategorized

Scientists have become somewhat contemptuous of the non-elite

April 14, 2016 zzzesus 6 Comments

Contemptuous of all who are not scientists, and they build up a false sense of comparative omnipotence in response — and that makes them less careful than they should be. They feel misunderstood by the public.

None of them want any disaster, and yet some of them think it would serve the people right — for then the people might realize that politicians do not understand science, and that the scientists should after all be put in control: “We must have enough money, or who knows what can go wrong?”

The scientific elite could of course present a probability in which a world was created [where] the common man could have little knowledge of its workings. We actually have an excellent set of guards and balances in our country. Now our TV dramas, systematically show our Frankenstein movies just when our scientists are contemplating all kinds of experiments supposed to bring forth life. Hardly a coincidence, for the mass minds of the people are bale to make certain joint statements, and those statements are heard.

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

Paranoia and its manifestations

April 5, 2016 zzzesus

Paranoia is extremely interesting because it shows the ways in which private beliefs can distort events that connect the individual with other people. The events are “distorted.” yet while the paranoid is convinced that those events are valid, this does not change other people’s perception of the same happenings.

Paranoia is most commonly associated with intoxication and withdrawal symptoms from drugs, including alcohol and cocaine. However, paranoia is seen in a wide range of people for many different reasons. Paranoia can be a feature of another mental illness, like anxiety or depression, but most commonly occurs in psychotic disorders like schizophrenia and paranoid personality disorder. The more severe the mental illness is, the less likely the said person is going to realize that they are experiencing paranoia instead of threat from people, or even the world.

Alternatively, elderly people suffering from illnesses like dementia can experience paranoia as a symptom of their illness. This is due to the way the brain is altered throughout the illness. Paranoia will usually start with suspicious delusions that the person suffering from Alzheimer’s experiences; they may imagine that their family members are stealing from them, or that someone is following them. As family members, it can make it difficult to interact with the person with Alzheimer’s (you can take a look at these tips on Alzheimer’s Communication if you’re struggling with this) and it can be even more difficult to calm the person down than those suffering from mental illness or drug abuse. Unfortunately, treating paranoia in those with Alzheimer’s is hard due to the alterations of the brain constantly.

Whatever the case, paranoia takes many different forms and impacts many different people. Paranoia does not care for whoever it takes a hold on, and it’s not something that is easily fought off.

What I want to emphasize here is the paranoid’s misinterpretation of innocuous personal or mass events, and to stress the ways in which physical events can be put together symbolically, so that from them a reality can be created that is almost part physical and part dream.

We must of course interpret events in a personal manner. We create them. Yet there is also a meeting ground of more or less shared physical encounters, a sense plateau that offers firm-enough footing for the agreement of a mass-shared world. With most mental aberrations, we are dealing with people whose private symbols are so heavily thrust over prime sense data that even those data sometimes become almost invisible. These individuals often use the physical world in the way that most people use the dream world, so that for them it is difficult to distinguish a private and a publicly-shared reality.

Many such people are highly creative and imaginative. Often, however, they have less of a solid foundation than others in dealing with a mass-shared reality, and so they attempt to impose their own private symbols upon the world, or to form a completely private world. I am speaking in general terms now, and in those terms such people are leery of human relationships. Each person forms his or her own reality, and yet that personal reality must also be shared with others, and must be affected by the reality of others.

As creatures dwelling in time and space, our senses provide us with highly specific data, and with a cohesive-enough physical reality. Each person may react to the seasons in a very personal manner, and yet we all share those natural events. They provide a framework for experience. It is up to the conscious mind to interpret sense events as clearly and concisely as possible. This allows for the necessary freedom of action for psychological and physical mobility. We are an imaginative species, and so the physical world is colored, charged, by our own imaginative projections, and powered by the great sweep of the emotions. But when we are confused or upset, it is an excellent idea to return our attention to the natural world as it appears at any given moment — to sense its effect upon us as separate from our own projections.

We form our own reality. Yet if we are in the Northeast in the wintertime, we had better be experiencing a physical winter, or we are far divorced from primary sense data.

The paranoid has certain other beliefs. Let us take a hypothetical individual — one who is convinced he has a healthy body, and is proud of mental stability. Let us call this friend Paul.

Paul [for his own reasons] may decide that his body is out to get him and punish him, rather than say, the FBI. He may symbolically pick out an organ or a function, and he will misinterpret many body events in the same way that another may misinterpret mass events. Any public service announcements, so-called, publicizing symptoms connected with his sensitive area, will immediately alarm him. He will consciously and unconsciously focus upon that [art of the body,] anticipating its malfunction. Our friend can indeed alter the reality of his body.

Paul will interpret such body events in a negative fashion, and as threatening, so that some quite normal sensations will serve the same functions as a fear of policemen, for example. If he keeps this up long enough, he will indeed strain a portion of the body, and by telling others about it he will gradually begin to affect not only his personal world, but that part of the mass world with which he has contact: It will be known that he has an ulcer, or whatever. In each case we are dealing with a misinterpretation of basic sense data.

When I say that a person misinterprets sense data, I mean that the fine balance between mind and matter becomes overstrained in one direction. There are, then, certain events that connect the world. Though when everything’s said and done these events come from outside of the world’s order, nevertheless they appear as constants within it. Their reality is the result of the most precise balancing of forces so that certain mental events appear quite real, and others are peripheral. We have dusk and dawn. If in the middle of the night, and fully awake, we believe it is sunrise in physical terms, and cannot differentiate between our personal reality and the physical one, then that balance is disturbed.

The paranoid organizes the psychological world about his/her obsession, for such it is, and he/she cuts everything out that does not apply, until all conforms to his/her beliefs. An examination of unprejudiced sense data at any point would at any time bring him/her relief.

Paranoia can be a very serious mental condition, that if untreated, may develop into something that inhibits an individual’s quality of life severely. An individual who is either suffering from this or knows someone who is may seek out help and assistance to possibly treat this. Forms of treatment could be the traditional rote of therapy and a doctor, or it might be through alternative medicines such as CBD gummies and other alternative healing therapies, that might be helpful.

Regradless of what option is chosen as a route for possible treatment, it is advised to seek out the advice of a medical professional like a doctor, so as to get some sound advice and treatment if an individual suffering from paranoia should ever need it in the future.

Emotions, Evolution, Feelings, Inner universe, Lessons, Metaphysics, Ontology, Physical Life, Thought, Thoughts, Uncategorized

Organized religion has committed many important blunders

March 30, 2016 zzzesus

Yet for centuries Christianity provided a context accepted by large portions of the known world, in which experience could be judged against very definite “rules” — experience once focused, chiseled, and yet allowed some rich expression as long it stayed within the boundaries set by religious dogma.

If a man or woman was sinner, still there was a way of redemption, and the immortality of the soul went largely unquestioned, of course. There were set rules for almost all kinds of social encounters and religious experiences. There were set ceremonies accepted by nearly all for death and birth, and the important stages in between. Church was the authority, and the individual lived out his or her life almost automatically structuring personal experience so that it fit within the accepted norm.

Within those boundaries, certain kinds of experience flourished, and of course others did not. In our society there is no such overall authority. The individual must make his or her own way through a barrage of different value systems, making decisions that were largely un-thought of when a son/daughter followed his or her father’s trade automatically, for example, or when marriages were made largely for economic reasons.

So our present experience is quite different than that of those forefathers who lived in the medieval world, say, and we cannot appreciate the differences in our [present] subjective attitudes, and in the quality, as well as the kind of, social intercourse that exists now. For all its many errors, at its best Christianity proclaimed the ultimate meaning for each person’s life. There was no question but that life had meaning, whether or not we might agree as to the particular meaning assigned to it.

Men’s and women’s dreams were also different in those times, filled far more with metaphysical images, for example, more alive with saints and demons — but overall one framework of belief existed, and all experience was judged in its light. Now, we have far more decisions to make, and in a world of conflicting beliefs, brought into our living room through internet, newspapers and television, we must try to find the meaning of our life, or the meaning of life.

We can think in terms of experiments. We may try this or that. We may run from one religion to another, or from religion to science, or vice versa. This is true in a way that was impossible for the masses of the people in medieval times. The improved methods of communication alone mean that we are everywhere surrounded by varying theories, cultures, cults, and schools, In some important areas this means that the mechanics of experience are actually becoming more apparent, for they are no longer hidden beneath one belief system.

Our subjective options are far greater, and yet so of course is the necessity to place that subjective experience into meaningful terms. If we believe that we do indeed form our own reality, then we instantly come up against a whole new group of questions. If we actually construct our own experience, individually and en-masse, why does so much of it seem negative? We create our own reality, or it is created for us. It is an accidental universe, or it is not.

Now in medieval times organized religion, or organized Christianity, presented each individual with a screen of beliefs through which the personal self was perceived. Portions of the self that were not perceivable through that screen were almost invisible to the private person. Problems were sent by God as punishment or warning. The mechanics of experience were hidden behind that screen.

The belief of [Charles] Darwin and of [Sigmund] Freud alike have formed together to give us a different screen. Experience is accepted and perceived only as it is sieved through that screen. If Christendom saw man and woman as blighted by original sin, Darwinian and Freudian views see them as part of a flawed species in which individual life rests precariously, ever at the beck and call of the species’ needs, and with survival as the prime goal — a survival, however, without meaning. The psyche’s grandeur is ignored, the individual’s sense of belonging with nature eroded, for it is at nature’s expense, it seems, that he or she must survive. One’s greatest dreams and worst fears alike become the result of glandular imbalance, or of neuroses from childhood traumas.

Yet in the midst of these beliefs each individual seeks to find a context in which his or her life has meaning, a purpose which will rouse the self to action, a drama in whose theme private actions will have significance.

There are intellectual values and emotional ones, and sometimes there are needs of an emotional nature that must be met regardless of intellectual judgments. The church provided a cosmic drama in which even the life of the sinner had value, even if only to show God’s compassion. In our society, however, the sterile psychic environment often leads to rebellion: People take steps to bring meaning and drama into their lives, even if intellectually they refuse to make the connection.

When God went out the window for large masses of people, fate took His(or her) place, and volition also became eroded.

A person could neither be proud of personal achievement nor blamed for failure, since in large measure his or her characteristics, potentials, and lacks were seen as the result of chance, heredity, and of unconscious mechanisms over which the or she seemingly had little control. The devil went underground, figuratively speaking, so that many of his or her mischievous qualities and devious characteristics were assigned to the unconscious. Man and woman was seen as divided against oneself — a conscious figurehead, resting uneasily above the mighty haunches of unconscious beastliness. He or she believed oneself to be programmed by his or her heredity and early environment, so that it seemed he must be forever unaware of his own true motives.

Not only was he or she set against oneself, but he or she saw oneself as a part of an uncaring mechanistic universe, devoid of purpose, intent, and certainly a universe that cared not a whit for the individual, but only for the species. Indeed, a strange world.

It was in many respects a new world, for it was the first one in which large portions of humanity believed that they were isolated from nature and God, and in which no grandeur was acknowledged as a characteristic of the soul. Indeed, for many people the idea of the soul itself became unfashionable, embarrassing, and out of date. Here I use the words “soul” and “psyche” synonymously That psyche has been emerging more and more in whatever guise it is allowed to as it seeks its vitality, its purpose and exuberance, and as it seeks out new contexts in which to express a subjective reality that finally spills over the edges of sterile beliefs.

The psyche expresses itself through action, of course, but it carries behind it the individual — and it automatically attempts to produce a social climate or civilization that is productive and creative. It projects its desires outward onto the physical world, seeking through private experience and social contact to actualize its potentials, and in such a way that the potentials of others are also encouraged. It seeks to flesh out its dreams, and when these find no response in social life, it will nevertheless take personal expression in a kind of private religion of its own.

Basically, religion is an activity through which man and woman attempts to see the meaning of his or her life. It is a construction based on deep psychic knowledge. No matter what the name it might go by, it represents man’s and woman’s connection with the universe.

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

Mechanics of Experience

March 29, 2016 zzzesus

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

We are looking for a state of higher consciousness

March 22, 2016 zzzesus

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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.

Dreams, Emotions, Energy, Evolution, Feelings, Inner universe, Lessons, Metaphysics, Thoughts, Uncategorized

The unconscious is an invisible version of the physical universe

March 18, 2016 zzzesus

On the other hand, however, it is far more than that, for it contains within it probable variations of that universe — from the most cosmic scale, say, down to probable versions of the most minute events of any given physical day.

In simple terms, our body has an invisible counterpart in Conscious-mind-2. During life that counterpart is to connected with our own physical tissues, however, that it can be misleading to say that the two — the visible and invisible bodies — are separate. In the same way that our thoughts have a reality in Conscious-mind-2, and only for the sake of a meaningful analogy, thoughts could be said to be equivalent, now, of objects; for in Conscious-mind-2 thoughts and feelings are far more important even than objects are in physical reality.

In Conacious-mind-2 thoughts instantly form patterns. They are the “natural elements” in that psychological environment that mix, merge, and combine to form, if we will, the psychological cells, atoms, and molecules that compose events. In those terms, the physical events that we perceive or experience can be compared to “psychological objects” that appear to exist with a physical concreteness in space and time. Such events usually seem to begin somewhere in space and time, and clearly end there as well.

We can look at an object like a table and see its definitions in space. To some extent we are too close to psychological events to perceive them in the same fashion, of course, yet usual experience seems to have a starting point and a conclusion. Instead, experienced events usually involve only surface perceptions. We observe a table’s surface as smooth and solid, even though we realize it is composed of atoms and molecules full of motion.

In the same way we experience a birthday party, an automobile accident, a bridge game, or any psychological event as psychologically solid, with a smooth experienced surface that holds together in space and time. Such events, however, consist of indivisible “particles” and faster-than-light perceptions that never show. In other words, they contain psychic components that flow from Conscious-mind-2 into Conscious-mind-1.

Any event, therefore, has an invisible thickness, a multidimensional basis. Our skies are filled with breezes, currents, clouds, sunlight, dust particles and so forth. The sky vaults above the entire planet. The invisible [vault of] Conscious-mind-2 contains endless patterns that change as, say, clouds do — that mix and merge to form our psychological climate. Thoughts have what we will for now term electromagnetic properties. In those terms our thoughts mix match with others in Conascious-mind-2, creating mass patterns that form the overall psychological basis behind world events. Again, however, Conscious-mind-2 is not neutral, but automatically inclined toward what we will here term good or constructive developments. It is a growth medium: Constructive or “positive” feelings or thoughts are more easily materialized than “negative” ones, because they are in keeping with Conscious-mind-2’s characteristics.

If that were not the case, our own species would not have existed as long as it has. Nor would the constructs of civilization — art, commerce, or even technology — have been possible. Conscious-mind-2 combines order and spontaneity, but its order is of another kind. It is a circular, associative, “naturally ordering process,” in which spontaneity automatically exists in the overall order that will best fulfill the potentials of consciousness.

At birth, each person is automatically equipped with the capacity toward natural growth that will most completely satisfy its own abilities — not at the expense of others, but in an overall context in which the fulfillment of each individual assures the fulfillment of each other individual.

In those terms there is “an ideal” psychological pattern to which we are oneself intimately connected. The inner ego constantly moves us in that direction. On the other hand, that pattern is not rigid, but flexible enough to take advantage of changing circumstances, even as a plant will turn toward the sun though we move it from room to room while the sunlight varies its directions. The inner ego does not exist in time as we do, however, so it relies upon our assessment of situations with which our reasoning is equipped to cope.

Obviously there are objects of all sizes, durability, and weight. There are private objects and public ones. There are also “vast psychological objects,” then, sweeping mass events, for example, in which whole countries might be involved. There are also mass natural events of varying degrees, as say, the flooding of large areas. Such events involve psychological configurations on the part of all those involved, so that the inner individual patterns of those lives touched by each such event have in one way of another a common purpose that at the same time serves the overall reality on a natural planetary basis. In order to endure, the planet itself must be involved in constant change and instability. I know it is difficult to comprehend, but every object that we perceive — grass or rock or stone — even ocean waves or clouds — any physical phenomenon — has its own invisible consciousness, its own intent and emotional coloration. Each is also endowed with pattern toward growth and fulfillment — not at the expense of the rest of nature, but to the contrary, so that every other element of nature may also be completed.

At certain levels these intents of man and woman and nature may merge. I am speaking in very simple terms now, and yet those involved in a flood, for example, want the past washed away, or want to be flooded by bursts of vital emotions such as disasters often brings. They want to feel a renewed sense of nature’s power, and often, though devastated, they use the experience to start a new life.

Those with other intents will find excuses to leave such areas. There will be, perhaps, a chance meeting that will result in a hasty trip. On a hunch someone else might suddenly leave the area to find a new job, or decide to visit a friend in another state. Those whose experiences do not merge with nature’s in that regard will not be part of that mass event. They will act on information that comes to them from Conscious-mind-2. Those who stay also act on the same information, by choosing to participate.

When we enter time and physical life, we are already aware of its conditions. We are biologically and psychologically predisposed to grow within that rich environment, to contribute on all levels to the fulfillment of our species — but more than this, to add our own unique viewpoint and experience to the greater patterns of consciousness of which we are part.

We are beginning to understand the intimate connections that exist in our physical environment. The psychological connections, however, are far more complicated, so that each individual’s dreams and thoughts interweave with every other person’s, forming ever-changing patterns of desire and intent. Some of these emerge as physical events, and some do not.

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

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

The Main Myth

March 13, 2016 zzzesus

The main myth through which we interpret our experience, is the one that tells us that all perception and knowledge must come to us through the physical senses.

This is the myth of the exteriorized consciousness — a consciousness that we are told is open-ended only so far as objective reality is concerned. It seems to be closed “at the other end,” which in those terms would represent our birth.

The consciousness of that myth can indeed have no origin, for the myth precludes anything but a physically-oriented and physically-mechanized consciousness. Not only could that consciousness have no existence before of after death, but obviously it could have no access to knowledge that was not physically acquired. It is this myth that hampers our understanding most of all, and that closes us off from the greater nature of those events with which we are most intimately concerned. That myth also makes our own involvement with mass events sometimes appear incomprehensible.

There seems to be no reason for many of them, simply because the intricate inner communication systems of consciousness go utterly unrecognized, generally speaking.

I am speaking largely to a Western audience, and so here I am using terms for a particular reason, to explain concepts in a way that will be understood. The inner ego is perfect as a term to suit my purposes. “Unconscious” is indeed conscious — and by conscious I mean that its reasoning is not irrational. Its methods are not chaotic, and its characteristics are not only equal to those of the known ego, but indeed are more resilient and knowledgeable.

Conscious-mind-1 and 2 obviously represent not only different kinds of reality in normal terms, but two different kind of consciousness. To make this discussion as simple as possible for now, think of these two frameworks or states of consciousness as being connected by “undifferentiated areas” in which sleep, dreaming, and certain trance states have their activity. Those undifferentiated areas are involved in the constant translation of one kind of consciousness into the other, and with energy transferences. We constantly process those data that come to us in our private life, and that information includes bulletins from all over the world, through our news broadcasts and so forth.

The inner ego has access, to a much vaster amount of knowledge. It is aware not only of its own private position, as we are of ours, but it is also familiar with the mass events of its reality. It is intimately involved in the creation of our own private experience.

The inner ego reasons, but its reasoning is not restricted to the cause-and-effect limitations that we apply to the reasoning process. The action of the inner ego within the wider sphere of Conscious-mind-2 explains many events and seeming coincidences that otherwise seem to make no sense within our world. Many realities within Conscious-mind-2 cannot suitably be explained as facts to us in Conscious-mind-1, simply because they involve psychological thickness that cannot be translated into facts as we think of them. These often appear in the symbolic language of the arts instead, and many of our dreams are translations in which the events of Conscious-mind-2 appear in symbolic form.

On any given day the events of our private lives fit within the larger patterns of world events, in which they have their context. On any given night the intimate events of our dream lives also exist in the greater context of the world’s dreams — in which they have their reality.

The consciousness that we have, as generally described in psychology, is in a strange fashion like the bright shiny surface that responds to sun or rain or temperature, and to its surroundings; but for all of that a psychological fruit that has no pulp or pits, but contains at its heart a vacancy. In those terms we experience only one half of our consciousness: the physically-attuned portion. Fruit trees have roots, but we assign no ground of being to this consciousness.

Jung’s collective unconscious was an attempt to give our world its psychological roots, but Jung could not perceive the clarity, organization, and deeper context in which that collective unconscious has its own existence. Reality as Conscious-mind-2 is organized in a different fashion than it is in the Conscious-mind-1 world, and the processes of reasoning are far quicker. In Conscious-mind-1 the reasoning processes work largely by deduction, and they must constantly check their own results against the seemingly concrete experience of physical events. The reasoning of the inner ego is involved with the creative invention of those experiences. It is involved with events in a context of a different kind, for its deals intimately with probabilities.

[Each of ] us, with our beliefs and intents, tell the inner ego which of an infinite number of probable events we want to encounter. In dream state events from both frameworks are processed. The dream state involves not only a state of consciousness that exists between the two frameworks of reality, but also involves, in those terms, a connecting reality of its own. I would like to emphasize that to one degree or another all species of plant and animal life “dream.” The same applies to the “psychological activity” of atoms and molecules, and any “particle.”

There are intensities of behavior, then, in which the activity, the inside activity, of any being or particle is directed toward [the] physical force [that is] involved in the cooperative venture that causes our reality. There are variances, however, when such activity instead into interior nature of reality. We have an inner system of communication, then, in which the cells of all living things are connected. In those terms there is a continuum of consciousness.

To really understand our own connection with the events we encounter privately, and in relationship to others, we must first become acquainted with that medium in which events themselves are formed.

What part, for example, does chance play in our life? Is it chance if we arrive too late to board a plane, for example — to find later that the plane crashed? Perhaps our late arrival was caused by “a chance meeting” with a friend at the last moment, or by a misplaced ticket, or by a traffic jam that seemingly had nothing to do with us at all.

We may have become a part of the drama of a natural disaster, or avoided it as a result of other seemingly chance occurrences. What appears to us as chance or coincidence, however, is actually the result of the amazing organizations and communications active in the psychological reality of Conscious-mind-2. Again, we form our reality — but how? And how do private existences touch each other, resulting in world events?

This will not be a dry, intellectual exploration, because the intent itself will begin to trigger within our lives the emergence of hints and clues as to our own immersion in Conscious-mind-2’s creativity.

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

The Idea of Ether

March 13, 2016 zzzesus

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

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

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

4th Dimension, Dreams, Electrical Reality, Emotions, Energy, Evolution, Gestalt, Inner universe, Lessons, Metaphysics, Ontology, Thought, Thoughts, Time, Uncategorized

The Conscious-mind-2 is the medium in which our world exist

March 12, 2016 zzzesus

It represents the vaster psychological reality in which our own subjective life resides.

That framework has been glimpsed through out history by many individuals, and given many names. If we visit a foreign country, however, we have a tendency to describe the entire nation in terms of the small area we have visited, though other portions may be quite different in geography, culture, and climate.

The individuals who have to one extent or another perceived Conscious-Mind-2 have, then, described it according to their own brief visits, taking it for granted “that the part was a representative sample of the whole.” Plato conceived [of] it as the world of ideals, seeing within it the perfect model behind each imperfect physical phenomenon.

He thought of that realm as eternal and unchanging, a perfect but frozen composite that must indeed inspire men and women toward achievement on the one hand, and on the other reproach them for their failure, since their achievements must necessarily seem puny in contrast. Plato then saw Conscoious-Mind-2 as a splendid, absolute model in which all the works of man had their initial source. Man and woman, according to this concept, could not affect that ideal world one whit. He could, however, use it as a source of inspiration.

Some ancient religions put the existence of gods there, and saw the spirits of each living thing as existing primarily in that invisible medium of reality. Therefore, Conscious-Mind-2 has always been represented in one way or another as a source of our world. Christianity saw it as heaven, inhabited by “God the Father”, His Angels, the Saints, and [the] deceased faithful.

Once scientists theorized the ether as the medium in which the physical universe existed. Conascious-Mind-2 is the psychological medium in which the consciousness of the world exists. The word “ego” is much bandied about, and in many circles it has a poor reputation. It is, however, as I use it, a term meant to express the ordinarily conscious directive portion of the self. It is our conscious version of what we are. It is directed outward into the physical world. It is also aware, however, of some of our “unconscious” activities. It is the one we identify with, so it is aware of our dreams, for example, as we are, and it is quite conscious of the fact that its existence rests upon knowledge that it does not itself possess.

As we have an ego, fully conscious, directed toward the physical world, we also have what I call an inner ego, directed toward inner reality. We have, in other words, a potion of oneself that is fully conscious in Conscious-Mind-2. The ego in our ordinarily world, which again we will call Conscious-Mind-1, is uniquely equipped to deal with that environment. It manipulates with rules of cause and effect and consecutive moments. It deals with an objectified reality. It can stretch its capacities becoming far more aware of inner events than it is normally allowed to do, but its main purpose is to deal with the world of effects, to encounter events.

The inner ego is fully conscious. It is a portion of us, however, that deals with the formation of events, that glories in a rather rambunctious and creative activity that our specifications of time and place physically preclude. The unconscious, so-called, is — and quite conscious, but in another realm of activity. There must be a psychological chamber between these two portions of the shelf, however — these seemingly undifferentiated areas, in which back-and-forth translations can occur. Dream periods provide that service, or course, so that in dreams the two egos can meet and merge to some extent, comparing notes like strangers who perhaps meet to some extent, comparing notes like strangers who perhaps meet on a train at night, and are amazed to discover, after some conversation, that they are indeed close relatives, each embarked upon the same journey though seemingly they travelled alone.

In those terms the undifferentiated area is actually filled with motion as psychological transitions and translations are made, until in dreams the two egos often merge into each other — so that sometimes we waken briefly with a sense of elation, or a feeling that in dreams we have met an old and valued friend.

Our world is populated by individuals concentrating upon physical activities, dealing with events that are “finished products” — at least in usual terms. Our inner egos populate Conscious-Mind-2, and deal with the actual creation of those events that are then objectified. Since “the rules” of Conscious-M
ind-2 are different, that reality is not at all bound by our physical assumptions. It contains, therefore, the inner ego of each individual who has lived or will ever live upon the earth.

I am speaking of that framework now only as it applies to our world — not in its relationship to other realities. Conscious-Mind-2 is described as the heroic dimension. There is a great give-and-take between the two frameworks — our regular working one, Conscious-Mind-1, and this other more comprehensive reality. We need to understand the creative ramifications involved, for the prime work of our world is actually done in that other wider aspect of our existence.

Physically we have at our fingertips, certain accumulations of knowledge, objectified through the passage of information verbally through the ages, in records or books, and through television. We use computers to help our process information, and we have a more or less direct access to physical knowledge. We acquired it through the use of our senses. There is systemized knowledge, where men and women have accumulated facts in one particular field, processing it in one way or another. Our own senses bring us information each moment, and that information is in a way already invisibly processed according to our own beliefs, desires, and intents.

We will ignore as information certain stimuli that another person, for example, will latch on to immediately. Even in our own world, then, our interests and desires serve as organizational processes that screen out certain information. The information available in Framed-mind-2 is in our terms infinite.

It is the source of our world, so therefore it contains not only all knowledge physically available, but far more. I do not want to compare the inner ego with a computer in any way, for a computer is not creative, nor is it alive. We think of course of the life that we know as LIFE. It is, however, only the manifestation of what in those terms can only be called the greater life out of which our life springs. This is not to compare the reality that we know in derogative terms to the other-source existence, either, for our own world contains, as each other world does , a uniqueness and an originality that in those terms exists nowhere else — for no world of existence is like any other.

The inner ego is a portion of the shelf, for example — is the portion of our self — that is aware of our reincarnational activities. It is the part of us that exists outside of time, yet simultaneously lives in time. We form our own reality. The ego that we are aware of obviously could not form our own body for us, however, or grow our bones. It knows how to assess the conditions of the world. It makes deductions. Our reasoning is highly important, yet alone it cannot pump our blood or tell our eyes how to see.

The inner ego does the actual work that brings about the events we have decided upon. In very simple terms, if we want to pick up a book, and then do so, we experience that events that occurred to bring the motion about. The inner ego directs those activities.

If we want to change our job, and hold that desire, a new job will come into our experience in precisely the same fashion, in that the inner events will be arranged by the inner ego. A body event involves the working of numerous muscles and joints and so forth. An event involving a job change concerns motion on the part of many people, and implies a network of communication on the part of all of the inner egos involved. Obviously, then, a mass physical event implies an inner system of communications of proportions that would put out technological communications to shame.

We may then, unknowingly acquire an illness and recover, never aware of our malady, being healed because of a series of events that would seemingly have nothing to do with the illness itself — because in Conscious-Mind-2 the inner ego, knowing both the reason for the illness, and its cure, brought about those precise situations that remedied the condition. Such events happen automatically, when nothing hampers recovery at our end.

The communication between the inner and outer egos should obviously be as clear and open as possible. As a general rule, the inner ego depends upon our assessment of physical events. Our involvement in the private aspects of our living, and our participation in mass events, has much to do with our estimation of the physical situation, and with our beliefs and desires regarding it. A very simple example: If we want to write a letter we do so. There is no conflict between our desires, beliefs, and the execution of the act, so the action itself flows smoothly. If for some reason or another, through a poor assessment of our reality, we believe that such an act is dangerous, then we will hamper the flow between the desire and the execution. The flow or creativity begun by the inner ego will be impeded.

CITY OF VANGUARD