Tag Archives: Creavitity

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Our ideas of Atlantis are partially composed of future memories

They are psychic yearnings toward the ideal civilization–patterns within the psyche, even as each fetus has within it the picture of its own most ideal fulfillment toward which it grows.

Atlantis is a land that we want to inhabit, appearing in our literature, our dreams, and we fantasies, serving as an impetus for development. It is real and valid. In our terms it is not “yet” physical fact, but in some ways it is more real than any physical fact, for it is a psychic blueprint.

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It carries also, however, the imprint of our fears, for the tales say that Atlantis was destroyed. We place it in our past while it exists in our future. Not the destruction alone, but the entire pattern seen through the framework of our beliefs. Besides this, however, many civilizations have come and gone in somewhat the same manner, and the “myth” [of Atlantis] is based somewhat then on physical fact in our terms.

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The species then moves into its own new houses. Atlantis is the  story of a future probability projected backward into an apparent past, of focus point for consciousness. At our level we think it is divided into areas of land and water–continents and oceans, islands and peninsulas, cities and woods–because that is all we perceive. our consciousness is tuned in to frequencies of perception that gives us that impression. A cat’s world, or an insect’s or a plant’s, are each far different, yet equally valid.

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As simply as I can explain, our planet is also “divided” into time and probability areas. So many civilizations exist at once, then, and there are certain bleed-throughs. in our terms some civilizations are real and perceivable, and some are not.

 

 

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We move into new areas of the self all of the time

The species is now entering such a phase, a period in which it will come more into its own. Mankind will be entering its own new house, then–but the physical changes will be the results of interior ones and alterations in main lines of probabilities.

Christian theology sees the end of the world in certain terms with a grand God coming to reward the good and to punish the wicked. That system of belief allows for no other probability. Some see the end of the world coming as a greater disaster, or envision man finally ruining the planet. Others see periods of peace and advance–and each probability will happen “somewhere.” However, many, or their offspring will be involved in a new dimension of self-hood in which consciousness is fully explored and the potentials of the soul uncovered, at least to some extent.

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Human capabilities will be seen as what they are, and a great new period of development will occur, in which all concepts of self-hood and reality will be literally seen as “primitive superstition.” The species will actually move into a new kind of self-hood.

Theories of probabilities will be seen as practical, workable, psychological facts, giving leeway and freedom to the individual, who will no longer feel at the mercy of external events–but will realize instead that he or she is their initiator.

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Now, we squeeze the great fruit of our self-hood into a tiny uneasy pulp, unaware of the sweetness of its juices or the variety of its seasons. We look at the outsides of ourselves, as if a peach were aware only of its skin. In the reality I foresee, people will become familiar with far greater aspects of themselves, and bring these into actualization. They will be in touch with their own decisions as they make them.

If they become ill, they will do so knowing they choose the condition in order to emphasize certain areas of development, or to minimize mothers. They will be aware of their options, consciously. The great strength and resiliency of the body will be much better understood; not because medical science makes spectacular discoveries–though it will–but because the mind’s alliance with the body will be seen more clearly.

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In this probability of which I speak, the species will begin to encounter the great challenge inherent in fulfilling the vast untouched potential of the human body and mind. In that probable reality, to which each of us belong to some extent, each persona will recognize his or her inherent power of action and decision, and feel an individual sense of belonging with the physical world that springs up in response to individual desire and belief.

 

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We are not used to following our own thought processes.

We shut them off any time they do not conform to current beliefs about the nature of the self, or about reality in general. The deepest meanings of probabilities lie, however, precisely in their psychological import.

We have become so hypnotized by a one-level kind of thought that anything else seems impractical. We concentrate upon those decisions that we make, and disregard the processes involved. This has been carried to an extreme. Often we are so disconnected from those inner workings that our own decisions then appear to come from someplace else. We may be convinced that events happen to us, and are beyond our control, simply because we are so out of touch with oneself that we never catch the moments of our own decisions.

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Then we feel as if we are the pawns of fate, and the idea of probable actions seems like the sheerest nonsense. Each event seems inevitable. If this attitude is carried to excessive lengths, then it even appears that we have no hand at all in the making of our own reality. We will always feel oneself a victim.

The unknown reality is our psychic, spiritual and psychological one, and from it our physical experience springs.

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That inner, all-pervasive existence become known to the extent that we grow more responsive to our own inner environment. This does not mean that we become entirely self-centered, blind to the rest of the world. It does not mean that we must meditate for hours, or study our own thought processes with such vigor that we ignore other activities. It simply means that we are aware of our own life as clearly as possible–in touch with our thought processes, aware of them but without overdue concern or over analysis. They are as much a part of our inner environment as trees are of our exterior world. There are different species of selves in the same fashion. There are different species of worlds. HZ

When we identify with only one particular level of our thought processes, however, the others–when we senses them–appear alien. We begin to feel threatened, determined to uphold our old ideas of selfhood. Plants grow many leaves. One leaf does not threaten the existence of others, and the plant is not jealous of its own foliage. So there is no need to protect our own individuality because it may send out other shoots into probable realities. This simply the self growing in different directions, spreading its seeds.

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It is obvious that when we move from one place to another we make alteration in space–but we alter time as well, and we set into motion a certain psychological impetus that reaches out to affect everyone we know. When a house is vacant all of the people in the neighborhood send out their own messages. To a certain extent any given inhabited area forms its own “entity.” This applies to the smallest neighborhood and to the greatest nation. Such messages are often encountered in the dream state. Empty houses are psychic vacancies that yearn to be filled. When we move, we move into other portions of our own selfhood.

 

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Predicting behavior or events, are dealing with probabilities.

However,it seems to us that all action in the past is fixed and done, while behavior in the future alone is open to change–so the word “prediction” assume future action. Basically, the past is as a species, we are convinced that there is a one-line series of finished events behind us.

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Time experience actually splashes out from the present to form an apparent past and future.

When we seemingly look backward into time, and construct a history, we do so by projecting our own prime series of events into the past as it is understood. Obviously we read the past from the present, but we also create it from the present as well. We accept certain data–our present recognized series of events–then use that series as a measuring stick, so to speak: It automatically rejects what does not fit. At certain levels of experience this make little difference. All data agree. No rough spots show.

We build smooth structures of beliefs, then look at reality using the beliefs like glasses–tinted ones. Opposing information will literally be invisible to us. It will be ignored or cast aside.

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It has been fashionable to think in terms of straight-line evolution, for example. The accepted theory of evolution is highly simplistic. Our species did not come from one particular source. We have many cousins, so to speak. Some traces of that lineage remain in our time. However, when we look “backward” at the planet we actually try to predict behavior from the standpoint of the present.

We do this personally in our intimate lives to some degree also, as we view our earlier days. We blot out events that do not fit our present concept of oneself. They literally become nonexistent as far as we are concerned. In such fashion we block out aspects of our own reality–and consciously, at least, cut down on our choices.

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The species as we know it has within it, intrinsically, many abilities and characteristics that go unrecognized because we do not accept them as a part of our biological or spiritual heritage. Therefore they become latent and invisible, practically speaking. The same applies individually, when we deny ourselves the rich mixture of consciousness and experience that is available through a recognition of the manipulation of probable realities.

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We alter our experience in each instant, quite drastically. Each individual possesses far vaster opportunities for choice than are realized. We are denied tomorrow’s wisdom only because we believe time is a closed system. It is true that we are subject to birth and death, yet within that framework far greater dimensions of experience are possible than are usually experienced.

We are all counterparts of each other who are alive at any given earth time. By really understanding this we could come to terms with the ideas of brotherhood that religions have taught for so long.

 

 

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Significant that we apply numbers to time…

But as thee are unrecognized spaces between numbers, there are unrecognized spaces (psychologically invisible) between or within moments, and some of the events of our bodies are ‘too small’ for us to follow, focused as we are in our prime series. These body events actually are ‘infinitesimal but infinite,’ following their own patterns that merge with ours.

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There are an infinite number of other ‘alternate’ compositions latent within the [first] note. They were quite as legitimate as the composition that were played, and added silent structure and pacing to the physically actualized music.

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Link Logic and intuition:

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

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

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

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

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

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

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

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

8. Go back to picturing the object.

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

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

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

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

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

The infinitesimal becomes infinite.

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

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

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

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

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

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

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

However, none of this is apart from normal living.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

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The Borledim family deals primarily with parenthood.

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

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

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

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

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

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

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

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

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

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

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

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