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

The Outside-of-Time Activity

July 27, 2016 zzzesus

Master events, involve “work” or action whose main thrust exists outside of time, yet whose effects are felt within time.

Such effects may appear suddenly within time’s context, rather than slowly emerge, say, into that framework. It is of course, that kind of outside-of-time activity that in our terms explains the origin of our universe. There are dimensions of activity, then, that do not appear within time’s structure, and developments that happen quite naturally, following different laws of development than those we recognize. It is not just that highly accelerated versions of time can occur at other levels of actuality, but that there are dimensions in which those versions are not impediments to the natural “flow” of events into expression.

Our closest approximation will be, again, our experience with time in the dream state — or instances in which complicated problems are suddenly solved for us in dreams or in other states of consciousness, so that the answers appear full-blown before us.

There are “durations,” then, that have nothing to do with time as we understand it: psychological motions that manipulate time but are apart from it. Any sudden emergence of a completed universe would then imply an unimaginable and a spectacular development of organization — that it did not just appear from nowhere, but as the “completed physical version” of an inner highly concentrated endeavor, the physical manifestation of an inspiration that then suddenly emerges into physical actuality.

That kind of activity, that kind of “work,” exists behind all of the structures and organizations and experiences with which we are familiar.

The world of ideas everywhere permeates physical reality, but ideas, even they are unexpressed, possess their own organizations, correspondences, their own spheres of motion and development. Master events emerge from that reality of idea, now, from which all ideas originate, uniting these through the use of natural correspondences. Every physical manifestation that we know has its non-physical counterpart, in which it is always couched, from which it came, and to which it will return.

Our historical time is, say, but one species of time that dwells upon the earth. There are many others. Time itself emerges from idea, which is itself timeless, so in those terms there was no point where time began, though such a reference becomes necessary from our own viewpoint.

It is probably almost impossible for man or woman to see that he or she forms the idea of historical context through his or her own associations and focuses. The heavy, specialized use of so-called rational thought has often caused him to narrow even his or her neurological recognition of other kinds of experience that might enlarge his or her view. In dreams there is greater leeway in that regard. Consciousness becomes more familiar with its own inner motion, and even with the kinds of work and actions it performs outside of its usual waking prejudices. The story of the Creation, as Biblical stated, is the symbolic representation of a master event — a legend that became its own event of course, forming about it whole arts and cultures, religions and disciplines. The same applies to Christianity itself, for all of the seemingly historical events connected with the official Christ did not happen in physical reality. They happened at another level of actuality, and were inserted into our time framework — touching a character here, a definitely known historical event there, mixing and merging with the events of the time, until the two lines of activity were so entwined that we could not unravel one without unraveling the other.

History happened in certain definite forms because of a belief in events that did not , in our world of facts occur. The main, brilliant thrust of those inner events, therefor, splashed out upon the human landscape, propelling peoples and civilizations.

The Christ story in the beginning was not nearly as singular and neat as it might now seem, for the finally established official Christ figure was one settled upon from endless versions of a god-man, with which man’s and woman’s psyche has long been involved: He was the psychic composite, the official Christ, carrying within his psychological personage echoes of old and new gods alike — a figure barely begun, to be filled out in time, although originating outside of it.

Such master events cause physical events, but they do not emerge originally from them.

Paul (Saul of Tarsus) had his vision. Now the vision (in which Paul not only saw the light of Christ, but heard his voice) happened in the world of fact. It occurred — but Paul did not see, or communicate with, a person of divine heritage, sent by his father to earth, who lived the life of the official Christ, and who was crucified. Paul had a vision in response to the needs, desires, and dictates of his own psyche as it was connected to the world of his time, following the patterns of stories about Christ that he has heard that had begun to release within him a great yearning that was, in that vision, then, expressed.

Christianity for many centuries served as an amazingly creative organizational framework, that expressed the vast complexity of the soul’s reality. It also in its way managed to even focus some of man’s and woman’s less handsome attributes toward ends that were less reprehensible than in the past. Master events of that particular nature bring about a completely new interpretation of historic events. Their intensity, power, and seemingly impelling nature exist precisely because their origins are not physical, but are drawn from the psyche’s deepest resources.

If I have believed in the phenomenon of sin and sought — apparently too rigidly — to avoid it, my intentions and interests always were not the avoidance of sin so much as the pursuit of eternal truths; the alliance with universal mind. Those goals ignite our creative powers and have (and still do) propelled us to explore all categories of existence possible, seeking to express those divine mysteries that lie within and behind each existence — yours and mine as well.

Our explorations involved no second-handed evidence handed down by others, but the direct personal encounters of our consciousness and being with the vast elements of the unknown — a meeting of the self (human and vulnerable) with the psychological realms of gods and eternities; giant realms of mind that our nature felt attracted to, and was uniquely equipped to perceive.

I believe in the soul’s survival first of all, and inspired the ‘creative self’ to step out as freely as possible even while in my heart I also believed in the existence of sin and devil. I felt upon my heart the heavy unkind mark of Cain, sensing that humanity carries (unfairly) the almost indelible strain — the tragic flaw — of being tinged by sin and ancient inequities. Thusly I reasoned: If I am flawed I must automatically distort even those experiences of the soul that seem clearest. I must unwittingly fall into error when I trust myself the most, since I share that sinful propensity. Yet despite those feelings I do (we do) unswervingly set forward.

Dreams, Electrical Reality, Emotions, Evolution, Feelings, Inner universe, METAPHYSICAL EXERCISES, Metaphysics, Thoughts, Uncategorized, Unknown

Communications appear between telepathy, automatic writing, speaking, and the hearing of voices

July 24, 2016 zzzesus

The supposedly telepathic messages can be attributed to contemporaries — enemies, gods, devils, or what have you. Space People are a recent addition. In most cases, what we have here are expressions of strong portions of the self that are more or less purposefully kept in isolation. They may appear or disappear, psychologically speaking. They present a kind of chain of command — one that is not usually permanent for any long period, however.

Particularly when the voices or communications give orders to be obeyed, they represent powerful, otherwise repressed, images and desires, strong enough to form about themselves their own personifications. Some may seem relatively genuine in terms of presenting a fairly well-rounded representation of a normal personality. That is a fairly rare occurrence however. Usually we are presented with, say, semi-personalities, or even with lesser versions — fragmentary expressions of impulses and desires that are dramatically presented only in snatches heard by the person as a voice, or perceived as a presence.

In many situations, the main personifications are instead of a ritual nature, taking advantage of psychological patterns already present in the culture’s art of religion or science. We end up with Christs, spacemen and spacewomen, various saints or spirits, or other personality fabrications whose characteristics and abilities are already known.

We have schizophrenic models, in other words, and the particular model chosen in any case, at any given time — for the model change — gives indications quite clearly of the person’s basic problems and dilemmas. Such cultural models are present in society to begin with, because in one way or another they express in an exaggerated form certain portions of man’s and woman’s psychological reality that he or she does not as yet understand. This applies to the “good” schizophrenic models and to the “bad” ones — that is, to the gods as well as to the demons.

Such “communications” with the gods or demons, St. Pauls or Hitlers, represent in such instances dramatized, exaggerated personifications of the portion of the personality that is at the head of the chain of command at the moment.

In the first place, reality is primarily a mental phenomenon, in which the perceptions of the senses are organized and put together in ways that perfectly “mimic” in physical terms a primary non-physical experience. This is tricky to express, because the application of a psychological awareness through the auspices of the flesh automatically makes certain transformations of data necessary.

Devils and demons have no objective existence. They have always represented, again, portions of mankind’s and womankind’s own psychological reality that to some extent he and she had not assimilated — but in a schizophrenic kind of expression, projected instead outward from himself or herself. Therefore, it does not seem he or she must be held accountable for acts that he or she considers debasing, or cruel. He or she isolates himself or herself from that responsibility by imagining the existence of other forces — the devils or demons of the nether world.

On an individual basis, the schizophrenic carries through those cultural patterns. The contrasts between, say, the superior self or the idealized self, and the debased self, may vary. They may be brilliant apparent or somewhat blurred. In many such instances there will also be at least a short spurt of intense but scrambled, perhaps garbled, creative activity, in which the individual tries to recognize these various elements, as mankind and womankind has attempted many times in the creative, sometimes garbled creation of his or her own religions.

Here we can have anything from banal rubbish to the most excellent creative product, but in the schizophrenic framework it will be of brief duration, experience outside of the framework of usual day-to-day living, concentrated.

The Christ image is often used because it so perfectly represents the combination of the grandiose self, as per the all-knowing son of God, and the martyred victim who is crucified precisely because of his lofty position.

The Christ figure represents the exaggerated, idealized version of the inner self that the individual feels incapable of living up to. He or she is being crucified by his or her own abilities. He may — or of course she may — on other occasions receive messages from the devil, or demons, which on their part represent the person’s feelings about the physical self the seems to be so evil and contradictory in contrast to the idealistic image. Again, there is great variety of behavior here.

Such people, however, in their fashion refuse to accept standardized versions of reality. Even though they are so uncertain of themselves that their psychological patterns do follow those of culture, religion, science, or whatever, they try to use those patterns in their own personalities together long after most people have settled upon one official version or another — so their behavior gives glimpses of the ever-changing give-and-take among the various elements of human personality.

Most of the declared instances of telepathy or clairvoyance that happen in schizophrenic situations are instead the individual’s attempts to prove to himself or herself that the idealized qualities of omnipotence or power are indeed within grasp — this, of course, to compensate for the basic feeling of powerlessness in more ordinary endeavors. In some situations, however, there are definite, quite valid instance of telepathy or clairvoyance, vivid out-of-body experiences, and other excursions beyond the officially accepted realm of reality.

These are often complicated, however, since the individual’s belief patterns are of such an exaggerated blend to begin with, so that such episodes are usually accompanied by phantom figures from religion or mythology. The individuals may feel forced to have such experiences, simply because, again, they do not want to face responsibility for action, for the reasons given earlier.

In our terms of time, man and woman have always projected unassimilated psychological elements of his own personality outward, but in much earlier times he or she did this using a multitudinous variety of images, personifications, gods, goddesses, demons and devils, good spirits and bad. Before the Roman gods were fully formalized, there was a spectacular range of good and bad detities, with all gradations among them, that more or less “democratically” represented the unknown but sensed, splendid and tumultuous characteristics of the human soul, and have stood for those sensed but unknown glimpses of his own that man was in one way or another determined to explore.

It was understood that all of these “forces” had their parts to play in human events. Some stood for forces of nature that could very well be at times advantageous, and at times disadvantageous — as, for example, the god of storms might be very welcome to one time, in periods of drought, while his or her powers might be quite dreaded if he or she overly satisfied his or her people. There was no chasm of polarity between the “good gods and the bad ones.”

Jehovah and the Christian version of God brought about a direct conflict between the so-called forces of good and the so-called forces of evil by largely cutting out all of the intermediary gods, and therefore destroying the subtle psychological give-and-take that occurred between them — among them — and polarizing man’s and woman’s own view of his or her inner psychological reality.

There were no schizophrenics in the time of the pagans, for the belief systems did not support that kind of interpretation. This does not mean that certain behavior did not occur that we would now call schizophrenic. It means that generally speaking such behavior fit within the psychological picture of reality. It did so because many of the behavior patterns associated, now, with schizophrenia, are “distorted and debased” remnants of behavior patterns that are part and parcel of man’s and woman’s heritage, and that harken back to activities and abilities that at one time had precise social meaning, and served definite purposes.

These include man’s and woman’s ability to identify with the forces of nature, to project portions of his own psychological reality outward from himself and herself, and then to perceive those portions in a revitalized transformation — a transformation that then indeed can alter physical reality.

The next natural step would be to re-assimilate those portions of the self, to acknowledge their ancient origins and abilities, to return them so that they form a new coating, as it were, or a new version of selfhood. It is as if man and woman could not understand his or her own potentials unless he or she projected them outward into a godhead, where he or she could see them in a kind of isolated pure form, recognize them for what they are, and then accept them — the potentials — as a part of his or her own psychological reality. As a species, however, we have not taken the last step. Our ideas of the devil represents the same kind of process, except that it stands for our idea of evil or darkness, or abilities that we are afraid of. They also stand for elements of our own potential. I am not speaking of evil possibilities, but that man and woman must realize that he and she are responsible for his and he acts, whether they are called good or evil.

We make our own reality, Man’s and Woman’s “evil” exists because of his or her misunderstanding of his or her own ideals, because of the gap that seems to exist between the ideal and its actualization. Evil actions, in other words, are the result of ignorance and misunderstanding. Evil is not a force in itself.

Trust the body when it is undergoing many changes, for the changes are all for the better.

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

The Natural Person is the Magical Person

July 23, 2016 zzzesus

The natural person is indeed the magical person. When we are intensely involved in a project, just finished, we let much of our inner experience slide, relatively speaking. Then, however, we have been stuck by the magical ease with which we seemed, certainly, to perceive and act upon information that we did not even realize we possessed.

The main point is the importance of accepting a different kind of overall orientation — one that is indeed a basic part of human nature. This involves an entirely different relationship of the self we know with time.

Important misunderstandings involving time have been in a large measure responsible for many difficulties. All of this involves relating to reality in a more natural, and therefore magical, fashion. There is certainly a kind of natural physical time in our experience, and in the experience of any creature. It involves the rhythm of the seasons — the days and nights and tides and so forth. In the light of that kind of physical time, there is no basic cultural time, which we have transposed upon nature’s rhythms.

Such cultural time works well overall for the civilization that concentrates upon partialities, bits and pieces, assembly lines, promptness of appointments, and so forth.

I culturally have felt that each moment must be devoted to work. Natural time is far different than we suppose. Far richer, and it turns inward and outward and backward and forward upon itself.

Being our own natural and magical self when we dream, we utilize information that is outside of the time context experienced by the so-called rational mind. The creative abilities operate in the same fashion, appearing within consecutive time, but with the main work outside of it entirely. When we are working on our projects, our cultural time is taken up in a way we found acceptable. When the projects were done, there is still the cultural belief that time should be so used, that creativity must be directed and disciplined to fall into the proper assembly-line time slots.

There is much material here that I will give you, because it is important that we understand the different ways of relating to reality, and how those ways create the experienced events.

We have not really, any of us, been ready to drastically alter our orientations, but we are approaching that threshold. The ‘magical approach’ means that we actually change our methods of dealing with problems, achieving goals, and satisfying means. we change over to the methods of the natural person. They are indeed, then, a part of our private experience. They are not esoteric methods, but we must be convinced that they are the natural methods by which man and woman are meant to handle his or her problems and approach his or her challenges.

I use the word ‘methods’ because we understand it, but actually we are speaking about an approach to life, a magical or natural approach that is man’s and woman’s version of the animal’s natural instinctive behavior in the universe. That approach does indeed fly in direct contradiction to the learned methods we have been taught.

It certainly seems that the best way to get specific answers is to ask specific questions, and the rational mind thinks first of all of something like a list of questions. In that regard, my response before such a blog is natural, and to an extent magical, because I know that no matter what I have been taught, I must to some degree forget the questions and the mood that accompanies them with one level of consciousness, in order to create the proper kind of atmosphere at another level of consciousness — one that allows the answers to come even though they may be presented in a different way than that expected by the rational mind.

What we will be discussing for several blogs, with your joint enthusiasm– will be the magical approach to reality, and to our private lives specifically, in order to create that kind of atmosphere in which the answers become experienced.

Life as we know it is excitement; highly organized — excitement at all levels, microscopic, macroscopic, psychic. It is the result of the relationship between balance and imbalance, between organization and ‘chaos.’ It is excitement ever in a state of flux, forming psychic and material knots. It is explosive yet filled with order; it becomes so filled with itself that it explodes in the same way that a flower bursts; the same principle is acting in a hurricane or a food or a murder of the creation of a poem, or the formation of a dream; in the birth and death of individuals and nations. We instinctively know that disasters mimic the birth and death of cells within our bodies — we instinctively know that all life survives death, that death is the bursting of life into new forms, hence our fascination with accidents and fires. The psyche itself leapfrogs our beliefs at usual conscious levels, and sees us as a part of all life themselves to the brim, exploding, escaping the framework only to form another. The emotions themselves can sense this when we let them, and grasping that sense of excitement can show us a glimpse of the even greater freedom of our own psychic existence, which flows into us as individuals and then bursts apart that short-lived form into another, as the excitement of individuation leaps from life to life.

My own ideas must be colored to some extent by my place in time also, and middle age seems to be an excellent spot for such a study because theoretically time stretches as far ahead as it does behind. That is, there is as much anticipated time as there is remembered time.

In childhood we have little past time to remember. We seem to come from darkness, taking our parents’ memories on faith for proof that there was time before our birth. As we grow toward old age, if you take note of these 9 considerations to make before you retire, we have past time to play with — we know where we came from in usual terms — and the darkness that once seemed to stretch behind our source or origin seems to be our destination. Certainly, an examination of the mind and reality from the standpoint of old age will be invaluable. It would encourage one to live each day wholeheartedly, spend quality time with their loved ones and get their Wills & Estate planning laid out if needed.

Today now I feel that acceleration that tells me that my intent is traveling out into the unknown, or out into the universe to bring in answers to my questions, even questions I’m not consciously aware of. And from experience I know that enough energy is generated to do this though the results will come to me in time. I know I get them from outside of time in some unknown way.

My state of mind is in (telepathic) correspondence with my wife’s own state of mind, even as we are in some kind of correspondence with our old (childhood) environment, so in these cases we have a free flow of information at other levels.

Now when we understand that intellectually, then the intellect can take it for granted that its own information is not all the information we possess. It can realize that its own knowledge represents the tip of the iceberg. As we apply that realization to our life, we g=begin to realize furthermore that in practical terms we are indeed supported by a greater body of knowledge than we realize, and by the magical, spontaneous fountain of action that forms our existence. The intellect can then realize that it does not have to go it all alone: Everything does not have to be reasoned out, even to be understood.

I believe a great memory must be involved here, one that on deeper levels is coupled with s shortening of time as we think of it. Certain portions of the of the psyche must very shrewdly and carefully construct dreams in advance, so when the dreams are played back they render just the right messages to the other part or parts of the psyche that need them. I’m not being contradictory here when I write that dreams are also spontaneous productions.

The theory of probable realities — for like probable personalities, the unspoken channels available are certainly real whether or not they are actualized in our physical reality.

I am going to refresh myself by diving into some new concepts, for there are new concepts for me also, or course, and I dive into them from many positions all the time as well. Think of the questions one could ask relative to just this one statement! Such provocative assertions leave behind them unsatisfied voids of curiosity. Actually, most of information does, regardless of subject matter.

Evolution, Gestalt, Lessons, Metaphysics, Physical Life, Thought, Time, Uncategorized

What happened to all the Rembrandts?

July 9, 2016 zzzesus

Why isn’t there at least one artist in all of the world painting today whose ability equals Rembrandt’s, and who uses that great gift to evoke the depths of compassion for the human condition as Rembrandt did? For in my opinion there isn’t such a one around. By extension, why isn’t there a Rubens or a Velazquez or a Vermeer operating now? My choices are personally arbitrary, or course — yet why don’t we have a Rembrandt contributing to our current reality? Just those four artists, whose lives spanned a period of only 98 years (from 1577 to 1675), explored human insight in powerful ways. To link the “great masters” with our species’ reincarnational intents and drives, opens up a new field for understanding my question, and a very large and intriguing one indeed.

Our many excellent “modern” painters inevitably work within a different world ambience. Our species’ art is just no longer the same — a fact I both applaud and mourn. However, I do feel that in the course of ordinary time we have either lost certain qualities of art or no longer stree them.

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

The Genetic system is an inner, biological, “Universal” language

July 7, 2016 zzzesus

In our terms that language speaks the flesh — and it speaks the flesh equally in all races of mankind. There are no inferior or superior races. Now dreams also provide us with another universal kind of language, one that unites all peoples to one extent or another, regardless of their physical circumstances or nationalities or alliances. The cataloging of separate races simply involves us in organizations of variances played upon a common theme — variances that we have used for various purposes. Often those purposes led us to over exaggerate the differences between groups, and to minimize man’s and woman’s biological unity.

The most important aspects of individuality are those subjective characteristics that on the one hand distinguish each person from the other, and that on the one hand are each like sparkling psychological mosaics, giving separate, exquisite individual versions of that larger pattern from which mankind and womankind emerges. The security, the integrity, and the brilliance of each individuality rises in these terms from that universal genetic language, and also from the inner subjective universal language of dreams. There are great connections between the two, and both are spoken together.

Let us become more practical, and see how these issues merge in our reality. Some of this requires a great honesty on our own parts, as we try to recall some feelings and daydreams that we have tried to put away or forget of disown. Why are some people, then, born with conditions that are certainly experienced as genetically defective, granting even the overall value of such variances on the part of the species? For, again, I must stress the fact that in its way nature makes no such judgments, regardless of the beliefs of our science or religions.

Science seems to be of the opinion that the individual is important only insofar as he or she serves the purposes of the species’ survival — and I am not saying that. I am saying that the existence of each individual is important to the value fulfillment of the species. And moreover, I am stating that the value fulfillment of the individual and the species go hand in hand.

I am also stating that the species is itself aware of those conditions that lead to its own value fulfillment, and that of its members. No species basically biologically considers its own existence with other species except in a cooperative manner — that is, there is no basic competition between species. When we think that there is, we are reading nature wrong. whatever man’s and woman’s conscious beliefs, on a biological level his or her genetic structure is intimately related to the genetic structure of all other species.

In man and woman, the probabilities of development are literally numberless. No computer could count the combinations of characteristics possible. It is highly important, then, that the species retain flexibility, and not become locked into any one pattern, however advantageous — and I am referring to physical or mental patterns. Within the framework of established species-hood, there must be every kind of leeway — leeways that are biologically activated, so that variances are constantly active. Those genetic variances may appear as defective or eccentric. They may appear as the handicapped. They may appear as superior characteristics of one kind or another, but they must be biologically stated as the variations from the genetic norm.

By themselves, whether they appear as superior or defective conditions, they necessitate a different kind of adaptability, a change of subjective or physical focus, the intensification of other abilities that perhaps have been under-stressed. Yet granting all this, why, again, would some individuals choose situations that would be experienced as defective conditions? For this, we need to examine some human feelings that are often forgotten.

Now I have often said in my blogs that suffering of itself is not “good for the soul.” It is not a virtue, yet certainly many individuals seem to seek suffering. Suffering cannot be dismissed from human experience as a freak matter of distorted emotions or beliefs.

Suffering is a human condition that is sought for various reasons. There are gradations of suffering, of course, and each person will have his or her definitions of what suffering is. Many people do indeed equate a certain kind of suffering with excitement. Sportsmen and sportswomen, race-car drivers, mountain climbers — all seek suffering to one extent or another, and find the very intensity of certain kinds of pain pleasurable. We might say that they like to live dangerously.

Some sects have believed that spiritual understanding came as the result of bodily agony, and their self-inflicted pain became their versions of pleasure. It is usually said that animals, and also man and woman, avoid pain and seek pleasure — and so any courting of pain, except under certain conditions, is seen as unnatural behavior.

It is not unnatural. It is an eccentric behavior pattern. Many children daydreams not only of being kings or queens, or given great honors, they also daydream about being tragic figures. They daydream of cruel deaths. They glory in stories of wicked stepmothers. They imagine, in fact, every situation that they can involving human experience. To an extent adults do the same thing. They are drawn to cinema or television dramas that involve tragedies, sorrows, great dramatic struggles. This is because we are alive as the result of our great curiosity for human experience. We are alive because we want to participate in human drama.

While I admit that many people will not agree with me, I know from experience that most individuals do not choose one “happy” life after another, always ensconced in a capable body, endowed by nature or heritage with all of the gifts most people seem to think they desire.

Each person seeks value fulfillment, and that means that they choose various lives in such a fashion that all of their abilities and capacities can be best developed, and in such a way that their world is also enriched. Some people will choose “defective” bodies purposely in order to focus more intensely in other areas. They want a different kind of focus. They want to sift their characteristics through a certain cast. Such a choice demands an intensification. It is made on the part of the individual and on the parents of the parents as well, so that a certain group of people will relate to the world in a highly characteristic way. In almost all such cases, such people will be embarked upon subjective issues and questions also that might not be considered otherwise. They will ask questions on their own parts that need to be raised, not only for themselves but for the society at large.

Those questions help bring out psychological maturities and insights about the nature of the species in general. Many such conditions also serve to keep man’s and woman’s sympathies alive. I make a distinction between sympathy and pity, for a lively sympathy leads toward construction, toward the utilization of abilities, even to social discourse, while pity can be deadening.

Our over-reliance upon physical norms, and our distorted concepts concerning survival of the fittest, help exaggerate the existence of any genetic defects, of course. Many religious dogmas consider such conditions, again, the result of a god’s punishment. The survival of the species is far more dependent upon our subjective activities than our physical ones — for it is our subjective behavior that is responsible for our physical acts. Science of course looks at it the other way around, as if our physical acts are the result of a robot’s mechanical, formalized behavior — a robot miraculously programmed by the blind elements of an accidental universe formed by chance. The robot is programmed only to survive at anyone’s or anything’s expense. It has no real consciousness of its own. Its thoughts are merely mental mirages, so if one of its parts is defective then obviously it is in deep trouble. But man and woman are no robots, and each so-called genetic defect has an internal part to play in the entire picture of genetic reality. The principle of uncertainty must operate genetically, or we would have been locked into over-specializations as a species.

There are states of consciousness, one within the other, and yet each connected, of course, so that genetic systems are really systems of consciousness. They are intertwined with reincarnational systems of consciousness. These are further entwined with the consciousness that we recognize. The present is the point of power. Given the genetic makeup that we now have, our conscious intents and purposes act as the triggers that activate whatever genetic or reincarnational aspects that we need.

The state of dreaming provides the connecting links between these systems of consciousness.

The idea today is to love and protect and cherish, and express the body that we have. The human species has an “amazing interplay between genetic preciseness and genetic freedom,” and that our genetic structure reacts to each thought that we have, to the state of our emotions, to our psychological climate. Choices and probabilities apply. Thus do we avoid genetic rigidity.

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

The Gifted and the Handicapped

July 5, 2016 zzzesus

Our species as a species includes the idiot and the genius, the stupid and the wise, the athletic, the deformed, the beautiful and the ugly, and all variations in between. There are genetic cultures operating, then, of literally infinite variety, and they each have their place and their reason, and they each fit into the overall picture — not only of man’s and woman’s reality but of the planet’s reality, including all of nature.

Our religious ideas have often told us that deformities at birth were the result of the parents’ sins cast upon the children, or that another kind of punishment was involved in terms of “karma.” In terms of biology, people talk about coming from good stock or bad stock, and even those designations imply moral judgments.

The entire idea of reincarnation has been highly distorted by other religious concepts. It is not a psychological arena composed of crime and punishment. Again, we have free will in the conditions of life, given the characteristics that are our own. The great facility and adaptability of the human species are dependent upon an amazing interplay between genetic preciseness and genetic freedom. The very characteristic attributes of species, its dependability and integrity, are dependent upon constant checks and balances, the existence of divergent characteristics against which the species can measure itself.

The species is also always in the process of keeping within its genetic bank millions of characteristics that might be needed in various contingencies, and in that regard there is a connection, of course, between, say, viruses of many strains and the health not only of man and woman but of other species.

The possibility of creative change must always be present to insure the species’ resiliency, and that resiliency can show in many ways — in conditions that we consider deformities, disabilities from birth, or in any physical variation for a hypothetical physical norm. We all look quite alike, with one head, to arms and legs, and so forth, as a rule. Such differences or variations are very noticeable at a certain level, if we have more fingers that we are supposed to or less, or two thumbs to a hand, or any other condition that is considered an abnormality.

There are mental conditions also: the so-called retarded people who do not use their reasoning minds as others do. There are also, again, highly gifted people, physically or mentally, people who seem to be at times as far from the ordinary person on the gifted scale as an idiot might be on the other. So as we progress in my blogs, I hope to show where all of these situations fit in with the development of the individual and the species.

At a smaller level of activity such variances of course escape our notice. We do not know if we have any errant genes unless their effects show themselves. At microscopic levels, in fact, no one fits any norm, and there is no way to predict with complete certainty the development of any genetic element. We can make group predictions, and overall make certain judgments, but other elements are involved, so that any particular genetic element cannot be pinned down in terms of its development. This is because its activity is also involved with relationships that do not show in any of our calculations.

Our thoughts, feelings, desires and intents, our reincarnational knowledge as well, modify that structure, bring certain latent characteristics into actualization, minimize others, as through the experience of our life we use our free will and constantly make new decisions.

Out-of-body is the result of a change in attitude, and makes possible also because of the body’s relaxation. Exercising the consciousness, allowing it greater freedom. a certain portion of our mind drifting at this time.

Now people may wiggle their feet, or doodle, or tap a desk while they are concentrating on other things. They also exercise their consciousnesses in the same fashion — doodle with their minds, relaxing themselves in such a fashion, wandering off to refresh themselves .

Only the physical body is in the same place. This is like a mental doodle, the colors are not complete, the picture is not filled in.

Dreams, Electrical Reality, Evolution, Inner universe, Metaphysics, Thoughts, Uncategorized

Free will and determinism lead to questions concerning the reasoning mind

June 29, 2016 zzzesus

Any real discussion of genetic heritage must all bring up questions involving free will and determinism, and to some extent those issues must also lead to questions concerning the nature of the reasoning mind itself.

Reasoning, as we are familiar with it, is the result of mental or psychic processes functioning in a space-time context, and in a particular fashion. To some extent, then, reasoning — again, as we are familiar with it — is the result of a lack of available knowledge. We try to “reason things out,” because the answer is not in front of us. If it were, we would “know,” and hence have no need to question.

The reasoning mind is a uniquely human and physical phenomenon. It depends upon conscious thinking, problem-solving methods, and it is a natural human blossoming, a spectacular mental development in its own framework of activity.

Our technology is one of the results of that reasoning mind. That “reasoning” is necessary, however, because of the lack of a larger, immediate field of knowledge. Thoughts are mental activity, scaled to time and space terms so that they are like mental edifices built to certain dimensions only. Our thoughts make us human.

Other creatures have their own kinds of mental activity, however. They also have different kinds of immediate perceptions of reality. All species are united by their participation in emotional states, however. It is not just that all species of life have feeling, but that all participate in dimensions of emotional reality. It has been said that only men and women have a moral sense, that only men and women have free will — if indeed free will is possible at all. The word “moral” has endless connotations, of course. Yet animals have their own “morality,” their own codes of honor, their own impeccable senses of balance with all other creatures. They have loving emotional relationships, complicated societies, and in a certain sense at least — an important one — they also have their arts and sciences. But those “arts and sciences” are not based upon reasoning, as we understand it.

Animals also possess independent volition, and while I am emphasizing animals here, the same applies to any creature, large or small: insect, bird, fish, or worm; to plant life; to cells, atoms, or electrons. They possess free will in relationship to the conditions of their existence.

The conditions of existence are largely determined by genetic structure. Free will must then of course function in accordance with genetic integrity. Genetic structure makes possible physical organisms through which life is to be experienced, and to a large extent that structure must determine the kind of action possible in the world, and the way or ways in which volition can be effectively expressed.

The beaver is not free to make a spider web. In human beings the genetic structure largely determines physical characteristics such as height, color of eyes, color of hair, color of skin — and, of course, more importantly, the number of fingers and toes, and the other specific physical attributes alone, a man or woman cannot use his or her free will to fly like a bird, or to perform physical acts for which the human body is not equipped.

The body is equipped to perform far better, in a variety of ways, than we give it credit for, however — but the fact remains that the genetic structure focuses volition. The genetic apparatus and the chromosomal messages actually contain far more information than is ever used. that genetic information can, for example, be put together in an infinite number of ways. The species cares for itself in the event of any possible circumstance, so that the genetic messages also carry an endless number of triggers that will change genetic combinations if this becomes necessary.

Beyond that, however, genetic messages are coded in such a way that there is a constant give-and-take between those messages and the present experience of any given individual. That is, no genetic event is inevitable.

Now besides this physical genetic structure, there is an inner bank of psychic information that in our terms would contain the “past” history — the reincarnational history — of the individual. This provides an overall reservoir of psychic characteristics, leanings, abilities, knowledge, that is as much a part of the individual’s heritage as the genetic structure is a part of the physical heritage.

A person of great intelligence may be born from a family of idiots, for example, because of that reincarnational structure. Musical ability may thus appear complete, with great technical facility, regardless of family background, genetically speaking, and again, the reincarnational bank of characteristics accounts for such events. That inner reincarnational psychic structure is also responsible for triggering certain genetic messages while ignoring others, of for triggering certain combinations of genetic messages. In actuality, of course — say that I smile — all time is simultaneous, and so all reincarnational lives occur at once.

Perhaps an analogy will help. An actor throwing himself or herself into a role, even momentarily lost in the part, is still alive and functioning as himself or herself in a context that is larger than the play. The character in the play is seemingly alive ( creatively) for the play’s duration, perception being limited to that framework, yet to play that role the actor or actress draws upon the experience of his or her own life. he or she brings to bear his or her own understanding, compassion, artistry, and is he is a good actor, or if she is, then when the play is over the actor is a better person for having played the role.

Now in the greater framework of reincarnational existences we choose our roles, or our lives, but the lines that we speak, the situations that we meet, are not predetermined. “You” live or exist in a larger framework of activity even while we live our life, and there is a rambunctious interplay between the yous in time and the you outside of time.

The you inside of time adopts a reasoning mind. It is a kind of creative psychological face that we use for the purposes of our life’s drama. This psychological face of our analogy has certain formal, ceremonial features, so that we mentally and psychologically tend to perceive only those data that are available within the play’s formal structure. We cannot see into the future, for example, or into the past.

We reason out our position. Otherwise our free will would have no meaning in a physical framework, for the number of choices available would be so multitudinous that we could not make up our mind to act within time: With all the opportunities of creativity, and with our own greater knowledge instantly available, we could be swamped by so many stimuli that we literally could not physically respond, and so our particular kinds of civilization and science and art could not have been accomplished — and regardless of their flaws they are magnificent accomplishments, unique products of the reasoning mind.

Without the reasoning mind the artist would have no need to paint, for the immediacy of his or her mental vision would be so instant and blinding, so mentally accomplished, that there would be no need to try any physical rendition of it. So nowhere do I ever mean to demean the qualities or excellence of the reasoning mind as we understand it.

We have, however, become so specialized in its use, so prejudiced in its favor, that our tendency is to examine all other kinds of consciousness using the reasoning mind as the only yardstick by which to judge intelligent life. We are surrounded everywhere by other kinds of consciousness whose validity we have largely ignored, whose psychic brotherhood we have dismissed — kinds of consciousness in the animal kingdom particularly, that deal with a different kind of knowing, but who share with us the reality of keen emotional experience, and who are innately aware of biological and psychic values, but in ways that have escaped our prejudiced examination.

To some extent that emotional reality is also expressed at other levels — as our own is — in periods of dreaming, in which animals, like men, participate in a vast cooperative venture that helps to form the psychological atmosphere in which our lives must first of all exist.

All creatures of whatever degree have their own appreciation of esthetics. many such creatures merge their arts so perfectly into their lives that it is impossible to separate the two: the spider’s web, for example, or the beaver’s dam — and there are endless other examples. This is not “blind instinctive behavior’ at all, but the result of well-ordered spontaneous artistry.

Art is not a specifically human endeavor, though man and woman likes to believe that this is so. Art is above all a natural characteristic. I try to straddle our definitions — but flowers, for example, in a fashion see themselves as their own artistic creations. They have an esthetic appreciation of their own colors. But nature seeks to outdo itself in terms that are most basically artistic, even while those terms may also include quite utilitarian purposes. The natural man and woman, then, are a natural artist. In a sense, painting is man’s and woman’s natural attempt to create an original but coherent, mental yet physical interpretation of his or her own reality — and by extension to create a new version of reality for his or her species.

We are still learning. Our work is still developing. How truly unfortunate we would be if that were not the case. There is always a kind of artistic dissatisfaction that any true artist feels with work that is completed, for he or she are always aware of the tug and pull, and the tension, between the sensed ideal and its manifestation. In a certain fashion the artist is looking for a creative solution to a sensed but never clearly stated problem or challenge, and it is an adventure that is literally unending. It must be one that has no clearly stated destination, in usual terms. In the most basic of ways, the artist cannot say where he or she is going, for is he or she knows ahead of time he or she is not creating but copying.

The true artist is involved with the inner workings of himself or herself with the universe — a choice, I remind you, that he or she has made, and so often the artist does indeed forsake the recognized roads of recognition. And more, seeing that, he or she often does not know how to assess his or her progress, since his or her journey has no recognizable creative destination. By its nature art basically is meant to put each artist of whatever kind into harmony with the universe, for the artist draws upon the same creative energy from which birth emerges.

Free will is the philosophical doctrine that the individual has the freedom to choose, without coercion, some actions consistent with his or her particular morals and ideals. Determinism is the opposing doctrine that everything, even the individual’s course of action, is determined by conditions outside one’s will.

Through the centuries philosophical and religious thinkers have created numerous complicated variations of ideas involving free will and determinism, so that neither thesis is as simple as it first appears to be. Man and woman related the concept of free will long age to the question of whether he or she could deliberately choose evil, for example. He or she still does. And he or she still struggles with questions about his or her freedom before God’s omnipotence and foreknowledge, and whether those qualities cause events, or can cause them, and whether they involve predestination. Opposing determinism is the idea that man or woman has always fought for his or her personal responsibility — that instead of being controlled entirely by his or her heritage, he’s or she’s capable of forming new synthesis of thought and action based upon the complicated patterns of his or her own history.

In a strange way, determinism has always seemed lacking as a concept — for if it means what it’s supposed to mean, then surely human beings setup the parameters within which determinism is said to operate. I see this as a contradiction of the notion that the individual is entirely at the mercy of his or her history and of nature. How can we be if through the ages we’ve created that history and nature against which we react? In other words, on joint and individual scales, vast though they may be, we do create our joint and individual realities.

Even in modern terms, our psychological and medical knowledge of mind and brian have added more complications to the doctrine of free will, yet it survives and grows. I feel strong connections involving free will, determinism, and probable realities — connections largely unexpressed and unexplored in our world’s societies.

Dreams, Electrical Reality, Energy, Evolution, Feelings, Inner universe, Lessons, LOVE, Metaphysics, Physical Life, Thought, Thoughts, Uncategorized, Unknown

Viruses as biological statements and part of the body’s overall health system

June 28, 2016 zzzesus

Viruses serve many purposes. The body contains all kinds of viruses, including those considered deadly, but those are usually not only harmless, or inactive, but beneficial to the body’s overall balance.

The body maintains its vitality not only through the physical motion and agility that we perceive, but by microscopic agility, and actions within microseconds, that we do not perceive. There is as much motion, stimulation, and reaction in the interior bodily environment as the body meets through its encounters with the exterior environment. The body must now and then “flush its systems out,” run through its repertoire, raise its temperature, activate its hormonal actions more strongly. In such ways it keeps its system of immunities clear. That system operates always. To some extent, it is a way that the body distinguishes between self and nonself.

In certain fashions, that system also keeps the body from squandering its energies, preserving biological integrity. Otherwise it would be as if we did not know where our own house began or ended, and so tried to heat the entire neighborhood. So some indispositions “caused by viruses” are accepted by the body as welcome triggers, to clean out the system, and this applies to our present indispositions.

More is always involved, however, for those viruses that we consider communicable do indeed in one way or another represent communications on a biological level. They are biological statements, literally social communications, biologically made, and they can be of many kinds.

When a skunk is frightened, it throws off a foul odor indeed, and when people are frightened they react in somewhat the same fashion at times, biologically reacting to stimuli in the environment that they consider alarming. They throw off a barrage of “foul viruses” — that is, they actually collect and mobilize from within their own bodies viruses that are potentially harmful, biologically trigger these, or activate them, and send them out into the environment in self-protection, to ward off the enemy.

In a fashion this is a kind of biological aggression. The viruses, however, also represent tensions that the person involved is getting rid of. That is one kind of statement. It is often used in a very strong manner in times of war, or great social upheaval, when people feel frightened.

The olympic athlete may be charged by the great physical vitality that one feels watching that athletic panorama. [Because of that, and for other personal reasons], one could find no release for the intense energy one could feel, so one may get rid of it, protecting oneself, and throw our one ‘s threatening biological posture: the viruses.

Our normal bodies have not received any such goodies sometimes, so they exuberantly used them as triggers to regenerate the immune systems.

Many people had such reactions, coming from athletic events, in that they do not know how to use and release their own energies — as if they themselves felt put in an inferior position in comparison to such achievements.

There are all kinds of biological reactions between bodies that go unnoticed, and they are all basically of a social nature, dealing with biological communications. In a fashion viruses, again, are a way of dealing with or controlling the environment. These are natural interactions, and since we live in a world where, overall, people are healthy enough to contribute through labor, energy, and ideas, health is the dominating ingredient — but there are biological interactions between all physical bodies that are the basis for that health, and the mechanisms include the interactions of viruses, and even the periods of indisposition, that are not understood.

All of this has to do with man’s and woman’s intent and his or her understanding. The same relationships, however, do not only exist between human bodies, or course, but between man and woman and the animals and the plants in the environment, and is part of the unending biological communication that overall produces the vitality of physical experience.

One note on vitamins: they are most effectively used for periods of two or three weeks, where they act as stimuli and reminders to the body. Then drop their use for two or three weeks, so that the body then produces by itself those elements we have reminded it we want. Any steady use of vitamins is not to our overall benefit, for we give the body what it needs too easily, and its ability to produce such material on its own becomes sluggish.

Certain “diseases” are protections against other diseases, and the body on its own is its own excellent regulator.

Obviously those abilities operate best when we trust them. The body’s systems know what diseases are in the air, so to speak, and will often set up countermeasures ahead of time, giving us what we experience as an indisposition of one kind or another — but an indisposition that is actually a statement of prevention against another condition.

There is great traffic flow in a city: A body knows how to leap out of the way in a moment’s time from an approaching car. In the interior physical environment there is far greater traffic flow. There are decisions made in periods of time so brief we cannot imagine them — reactions that are almost over before responds to its inner reality, and to all the stimuli from the exterior environment. The body is an open system. As solid as it seems to us, there are constant chemical reactions between it and the world, electromagnetic adjustments, alterations of balance, changes of relationships — alterations that occur between the body and its relationship with every other physical event, from the position of the planets and moon and the sun, to the position of the smallest grain of sand, to the tiniest microbe in anyone’s intestine.

All of these adjustments are made without our conscious notice, and yet in with our overall purposes and intents.

Genes are elemental units arranged along the threadlike chromosomes in the nucleus of each cell, and transmit hereditary characteristics to following generations of animals and pants. The gene is primarily made up of protein and a twisted double strand of helix of DNA, or deoxyribonucleic acid. Each gene occurs at a specific location on a chromosome. We humans, for instance, have 46 chromosomes and an estimated 100,00 genes in each cell, and our genes provide the blueprints for the synthesis of some 50,000 proteins. I’m sure that our wonder at the vast organization of nature will continue to grow as our scientists plunger ever deeper into the complexities of genetic research. And what about the philosophical questions involving free will in all of this? Just how much real freedom do we have, if all is programmed by our genetic heritage? (I ask the question aside from the old, still-extant arguments within philosophy, psychology, and religion over whether free will has ever existed — or does — in any context. In addition, now we also have many newer questions about inherited genetic equality and/or inequality.

For that matter, one can ask the same questions about our supposed reincarnational heritage: Just how much free will does that concept leave us? Are we as fated to dance to unknown and unrealized nonphysical reincarnational events, tendencies, and goals, as we are to the physical, genetic ones — that is, do the two operate together? How immutable, or resistant to change, are those two endowments, and what parts of either one can we turn off if we choose to? Will the dissection of a gene, down even to its atomic components, ever yield reincarnational clues? Consciousness forms the genes, and not the other way around, and the about-to-be-born infant is the agency that add now material through the chromosomal structure.

Viruses and infections are always present. They are themselves fragments, struggling small fragments without intention of harm. We have general immunity, believe it or not, to all such viruses and infections. Ideally, we can inhabit a plane with them without fear. It is only when we give tacit agreement that harm is inflicted upon us by these fragments. To some degree, lesser, dependent lives such as household pets are dependent upon our psychic strength. They have their own, it it true, but unknowingly we reinforce their energy and health.

When ur own personalities are more or less in balance, we have no trouble at all in looking out for creatures, and actually reinforcing their own existence with residues of our creative and sympathetic powers. In times of psychological stress or crisis, quite unwittingly we without this strong reinforcement.

Animals certainly do have energy to maintain their own health, but this is strongly reinforced as a rule by the vitality of human beings to whom the animals are emotionally attached.

Animals, like people, sense when they are a burden.

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

We are a living portion of a vast “conscious grid” of perception.

June 25, 2016 zzzesus

Every cell, is a sender and a receiver. All of the larger divisions of life — the mammals, fish, birds, and so forth — are an integral part of that living grid-work. The picture of the world is not only the result of those messages transmitted and received, however, but is also caused by the relationships between those messages. In our terms, then, all of life’s large classifications were present “at the beginning of the world.” Otherwise there would have been vast holes in that grid of perception that makes possible the very sensations of physical life.

In a manner of speaking, the physical universe is “transposed” upon another reality that must be its source. The world was and is created in dimensions outside of time, and outside of space as we understand it.

Other realities quite as legitimate as our own, quite as vital, quite as “real,” coexist with our own, and in the terms of our understanding, “in the same space” — but of course in terms of our experience those spaces and realities would appear to be quite separate. No systems are closed, however, so that basically the living grid of perception that causes one world or reality is also “wired into” all other such systems. There is a give-and-take between them.

The grids of perception that compose our world give us the world picture as we experience it because our physical senses put us in a certain position within the entire grid. Animals, for example, while part of our experience, are also “tuned into” that grid at another level. The large classifications of mammals, fish, birds, men and women, reptiles, plants, and so forth, are each an integral part of that larger perceptive pattern — and that pattern in those terms had to be complete even in the beginning of our time.

In various periods that “grid-work” might “carry more traffic” along certain circuits than at other periods, so that there has been some creative leeway allowed, particularly on the parts of the species that make up our larger classifications. There were always birds, for example, but in the great interplay of “interior” and exterior communication among all portions of this vast living system, there was a creative interplay that allowed for endless variations within that classification, and each other one.

Our technological communication system is a conscious construct — a magnificent one — but one that is based upon our innate knowledge of the inner, cellular communication between all species. Saying that, I am not robbing the intellect of its right to congratulate itself upon that technology.

The large classifications of life give us the patterns into which consciousness forms itself, and because those patterns seem relatively stable it is easy to miss the fact that they are filled out, so to speak, in each moment with new energy. Man and woman do not in his and her physical development pass through the stages supposedly followed by the hypothetical creature who left the water for the land to become a mammal — but each species does indeed have written within it the knowledge of “its past.” Part of this, again, is most difficult to express, and I must try to fill out old words with new meanings. The reincarnational aspects of physical life, however, serve a very important purpose, providing an inner subjective background. Such a background is needed by every species.

Reincarnation exists, then, on the part of all species. Once a consciousness, however, has chosen the larger classification of its physical existences, it stays within that framework in its “reincarnational” existences. Mammals return as mammals, for example, but the species can change within that classification. This provides great genetic strength, and consciousnesses in those classifications have chosen them because of their own propensities and purposes. The animals, for example, seem to have a limited range of physical activity in conscious terms, as we think of them. An animal cannot decide to read a newspaper. Newspapers are outside of its reality. Animals have a much wider range, practically speaking, in certain other areas. They are much more intimately aware of their environment, of themselves as separate from it, but also of themselves as a part of it. In that regard, their experience deals with relationships of another kind.

These grids of perception “do not exist forever” in our dimension of time, for our dimension of time cannot hold anything that is outside it. Once a world exists, however, it becomes imprinted or stamped upon eternity, so that is exists in time and out of it “at once.”

When we ask: “When did the world begin?” or “What really happened?” or “Was there a Garden if Eden?” , we are referring to the world as we understand it, but in those terms there were earths in the same space before the earth we recognize existed, and they began in the manner that I have given in earlier blogs. The patterns for worlds — the patterns — continue in our time dimension, though in that time dimension those worlds must disappear, again, to continue “their existence outside of time.” The patterns are filled out again.

In the case of earth the grid of perception is simply used differently, certain areas becoming prominent in some eras, and less prominent in others. Using our idea of time, I can only say that when the entire gestalt of consciousnesses that formed a particular earth have formed its reality to the best of their abilities, fulfilling their individual and mass capacities as far as possible, then they lovingly turn over that grid to others, and continue to take part in existences that are not physical in our terms. And that has happened many times.

Our tale about the Garden of Eden, then, is a legend about earth’s ; past beginning. Each world is so cunningly constructed, again, that each consciousness, regardless of its degree, plays a vital part. And each of our actions, however inconsequential, becomes connected in one way or another — in one way or another — to each other reality and each other world.

Now in a manner of speaking — though I see that little time has passed while writing this blog — we have transcended time to some extent this afternoon, for in what I have written there are indeed hints and illusions — cadences — that can, if we are ready, give us a feeling for existence as it is outside of time’s context. Even to try and verbally present such material necessitates alterations involving perception, for while that grid-work appears quite stable to our senses, giving us a reliable picture of reality, this is also because we have trained ourselves to pick up certain signals only. Others at other levels are available. We can tune into cellular consciousness, for example.

Since this material must be comprehensible, my readers and I together form our own pathway of perceptions — they from their end and me from mine, so that we thread back and forth as if through the writing of some vast computer — but a computer that is alive.

We know we can have more that one dream at a time. we can also experience versions of dreams of probable selves, but there will always be some point of contact — that is, there will always be a reason why we pick up such a dream. All of the dreams people have form a mass dream framework. Dreams exist at other levels, and physically of course they affect the body state. In such ways, the world’s actions are worked out in mass dream communications that the same time public and private.

The country works our national concerns in that fashion. We think when we are asleep as well as when we are awake. But when we are asleep our thoughts have a richer dimensional cast: They are fattened by symbols and images.

Mammals are animals of highest class of warm-blooded vertebrates, The Mammalia. They are usually hairy, and their young are fed with milk secreted by the female. Dogs, cats, manatees, lions, dolphins, apes, bats, whales, shrew, sloths, and deer are mammals, to name just a few.

Scientific , systematic categorization of organisms. For man alone the arrangement goes in this descending order from the most inclusive: The kingdom Animalia; phylum Chordata; class Mammalia; order Primates: family Hominidae; genus Homo; species name Homo sapiens; common name Man.

In our terms the earth we know is but the latest in a series of earths that have existed in the same “space,” or “value climate of psychological reality.”

There are endless planes upon our earth, or rather endless planes occurring simultaneously with our earth. Our solid earth is not a solid to inhabitants that would seem to take up the same space as our earth. The idea of taking up the same space is erroneous to begin with, but I don’t see how we can avoid such terms and still make any sense.

The value climate of psychological reality.

I had always thought of transmigration (or metempsychosis) as meaning the birth of a human soul in just animal form. Actually, however, the term refers to the journey of the soul into any form, whether human, animal, or inanimate — thus differing from the ordinary doctrine of reincarnation, or rebirth into the same species. Various interpretation of transmigration are ancient in man cultures.

There is no transmigration of souls, in which the entire personality of a person ‘comes back’ as an animal. Yet in the physical framework there is a constant intermixing, so that the [molecular components of the] cells of a man or woman may become the cells of a plant or an animal, and or course vice versa. I want to avoid tales of the transmigration of souls or men and women to animals, say — a badly distorted version of something else entirely.

In some submerged manner all fragments of a personality exist within an entity, with their own individual consciousnesses. They are not aware of the entity itself. The entity operates its fragments in what we would call a subconscious manner, that is, without conscious direction. The entity gives the fragments independent life, then more or less forgets them. Even thoughts, for instance, are fragments, though on a different plane. Fragments of another sort, called personality fragments, operate independently, though under the auspices of the entity.

Dreams, Electrical Reality, Emotions, Energy, Evolution, Feelings, Inner universe, Lessons, LOVE, Metaphysics, Ontology, Physical Life, Thought, Thoughts, Time, Uncategorized, Unknown

The Garden of Eden represents a distorted version of awakening as a physical creature

June 21, 2016 zzzesus

Man and woman becomes fully operational in his and her physical body, and while awake can only sense the dream body that had earlier been so real to him and her. He or she now encounters his or her experience from within a body that is subject to gravity and to earth’s laws. He or she must use physical muscles to walk from place to place. He and she sees himself and herself suddenly, in a leap of comprehension, as existing for the first time not only apart from the environment, but apart from all of earth’s other creatures.

The sense of separation is, in those terms, initially almost shattering. Yet man or woman is to be the portion of nature that views itself with perspective. He and she is to be the part of nature that will specialize, again, in the self-conscious use of concepts. He and she will grow the flower of the intellect — a flower that must have its deep roots buried securely within the earth, and yet a flower that will send new psychic seeds outward, not only for itself but for the rest of nature, of which it is a part.

But man and woman looked out and felt himself and herself suddenly separate and amazed at the aloneness. Now he and she must find food, where before his or her dream body did not need physical nourishment. Before, man and woman had been neither male nor female, combining the characteristics of each, but now the physical bodies also specialized in terms of sexuality. Man and woman has to physically procreate. Some lost ancient legends emphasized in a clearer fashion this sudden sexual division. By the time the Biblical legend came into being, however, historical events and social beliefs were transformed into the Adam and eve version of events.

On the one hand, man and woman did indeed feel that he or she had fallen from a high estate, because he and she remembered that earlier freedom of dream reality — a reality in which the other creatures were still to some degree immersed. Man’s and woman’s mind, incidentally, at that point had all the abilities that we now assign to it: the great capacity for contrast of imagination and intellect, the drive for objectivity and for subjectivity, the full capacity for the development of language — a keen mind that was as brilliant in any caveman or cavewoman, say, as it is in any man or woman on a modern street.

But if man or woman felt suddenly alone and isolated, he or she was immediately struck by the grand variety of the world and its creatures. Each creature apart from himself or herself was a new mystery. He and she was enchanted also by his and her own subjective reality, the body in which he and she found himself or herself, and by the differences between himself and herself and others like him or her, and the other creatures. He and she instantly began to explore, to categorize, to point out and to name the other creatures of the earth as they came to his or her attention.

In a fashion, it was a great creative and yet cosmic game that consciousness played with itself, and it did represent a new kind of awareness, but I want to emphasize that each version of All That Is is unique. Each has its purpose, though that purpose cannot be easily defined in our terms. Many people ask, for example: “What is the purpose of my life?” Meaning: “What am I meant to do?” but the purpose of our life, and each life, is in its being. That being may include certain actions, but the acts themselves are only important in that they spring out of the essence of our life, which simply by being is bound to fulfill its purposes.

Man’s and woman’s dream body is still with him and her, or course, but the physical body now obscures it. The dream body cannot be harmed while the physical one can — as man and woman quickly found out as he or she transformed his and her experience largely from one to the other. In the dream body man and woman feared nothing. The dream body does not die. It exists before and after physical death. In their dream bodies men and women had watched the spectacle of animals “killing” other animals, and they saw the animals’ dream bodies emerge unscathed.

They saw the earth was simply changing its forms, but that the identity of each unit of consciousness survived — and so, although they saw the picture of death, they did not recognize it as the death that to many people now seems an inevitable end.

Men and women saw that there must be an exchange of physical energy for the world to continue. They watched the drama of the “hunter” and the “prey,” seeing that each could contribute so that the physical form of the earth could continue — but the rabbit eaten by the wolf survived in a dream body that men and women knew was its true form. When man and woman “awakened” in his or her physical body, however, and specialized in the use of its senses, he or she no longer perceived the released dream body of the slain animal running away, still cavorting on the hillside. He and she retained memory of his and her earlier knowledge, and for a considerable period he or she could now and then recapture that knowledge. He and she became more and more aware of his or her physical senses, however: Some things were definitely pleasant and some were not. Some stimuli were to be sought out, and others avoided, and so over a period of time he or she translated the pleasant and the unpleasant into rough versions of good and evil.

Basically, what made him and her feel good was good. He and she was gifted with strong clear instincts that were meant to lead him or her toward his or her own greatest development, to his and her own greatest fulfillment, in such a way that he and she also helped to bring about the highest potential of all of the other species of consciousness. His or her natural impulses were meant to provide inner directives that would guide him and her in just such a direction, so that he or she sought what was the best for himself and herself and for others.

In some ways the overall consciousness of United States continually becomes involved with — entwined with — the consciousness of adversaries like Russia and Iran: Such consciousnesses, once created, continue to grow and to complicate themselves in new ways within our concept of “time.” Obviously, on an even larger scale of activity, the consciousnesses of all the nations of our world contribute to the challenges, and dilemmas swirling around the Middle East situation.

Dreams, Electrical Reality, Evolution, Inner universe, Metaphysics, Thought, Uncategorized

Surface of Awareness

June 20, 2016 zzzesus

The waking state as we think of it is a specialized extension of the dream state, and emerges from it to the surface of our awareness, just as our physical locations are specified extensions of locations that exist first within the realm of mind.

The waking state, then, has its source in the dream state, and all of the objects, environment, and experience that are familiar to us in the waking state also originate in that inner dimension.

When we examine the state of dreams, however, we do it as a rule from the framework of waking reality. We try to measure the dimension of dream experience by applying the rules of reality that are our usual criteria for judging events. Therefore, we are not able to perceive the true characteristics of the dreaming state except on those few occasions when we “come awake” within our dreams — a matter we will discuss later in a future blog. But in a manner of speaking, it is true to say that the universe was created in the same fashion that our own thoughts and dreams happen: spontaneously and yet with a built-in amazing order, and an inner organization. We think our thoughts and we dream our dreams without any clear knowledge of the incredible processes involved therein, yet those processes are the very ones that are behind the existence of the universe itself.

Also, in a manner of speaking, we are ourselves the ancient dreamers who dreamed our world into being. You must understand that I am not saying that we are passive, fleeting dreamers, lost in some divine mind, but that we are the unique creative manifestations of a divine intelligence whose creativity is responsible for all realities, which are themselves endowed with creative abilities of their own, with the potential and desire for fulfillment — inheritors indeed of the divine processes themselves. Spontaneity knows its own order.

The world’s parts come spontaneously together, with an order that basically defies the smaller laws of cause and effect, or before and afterward. In that regard, again, our dreaming state presents us with many clues about the source of our own lives and that of our world.

Computers, however grand and complicated, cannot dream, and so for all of their incredible banks of information, they must lack the kind of unspoken knowing knowledge that the smallest plant or seed processes. Nor can any amount of information “possessed” or processed by any computer compare with the unspoken knowing knowledge that is possessed by the atoms and molecules that compose such an instrument. The computer is not equipped to perceive that kind of knowing. It is not equipped for such an endeavor because it cannot dream. In dreams the innate knowledge of the atoms and molecules is combined and translated. It serves as the bed of perceptual information and knowledge from which the dreaming state arises in its physical form.

We are subjectively “alive” before our birth. We will be subjectively alive after our death. Our subjective life is now interpreted through the specialized state of consciousness that we call the waking one, in which we recognize as real only experience that falls within certain space and time coordinates. Our greater reality exists outside those coordinates, and so does the reality of the universe. We create lives for ourselves, changing them as we go along, as a writer might change a book, altering the circumstances, changing the plots. The writer only knows that he or she creates without understanding the spontaneous order with which the creativity happens. The processes occur at another level of consciousness.

In the most basic of ways, the world is formed from the inside out, and from dreaming reality into physical one — and those processes happen at another level of consciousness.

Our body consciousness is like the consciousness of any animal. The love of excitement and activity with which man and woman and animals are innately endowed. Animals enjoy being petted, stroked, and loved. They react in their own ways to suggestion, and in the regard our body consciousness responds to our conscious treatment of it. think of our body, for the purpose of this discussion, as a healthy animal. Animals and our own body consciousnesses have little concept of age. In a fashion almost impossible to describe, those consciousnesses — of body and the animals — are ‘young’ in each moment of their existences. i am taking it fro granted that you understand that I am referring to the ‘mental attitude’ of animals and of the body consciousness, for they do possess their own mental attributes — psychological colorations — and above all, emotional ‘states’.

I largely oppose science’s mechanistic model of the body wearing down within certain age limits, abetted as that model is by the power of the beliefs that say it will. I will have much to say about how the out-of-place stresses we impose upon ourselves through our fearful projections into the future adversely affect our body consciousnesses, which are focused in the present. telepathy, “molecular mentality,” and cellular consciousness are deeply involved in all of this.

In the beginning, while men and women had their dream bodies alone they enjoyed a remarkable freedom, of course, for those bodies did not have to be fed of clothed. They did not have to operate under the law of gravity. Men and women could wander as they wished about the landscape. They did not yet identify themselves to any great degree as being themselves separate from either the environment or other creatures. They knew themselves to be themselves, but their identities were not as closely allied with their forms as is now the case.

The dream world was bound to waken, however, for that was the course is had set itself upon. This awakening, again, happen spontaneously, and yet with its own order. In the terms of this discussion the other creatures of the earth actually awakened before man and woman did, and relatively speaking, their dream bodies formed themselves into physical ones before man and woman’s did. The animals became physically effective, therefore, while to some degree man and woman still lingered in that dream reality.

The plants awakened before the animals — and their reasons for these varying degrees of ‘wakefulness” that have nothing to do basically with the differentiations of species-hood as defined by science from the outside, but have to do with the inner affiliations of consciousness, and with species or families of consciousness. Those affiliations fell into being as all of the consciousnesses that were embarked upon physical reality divided up the almost unimaginable creative achievements that would be responsible for the physically effective world.

Again, the environment as we think of it is composed of living consciousness. Ancient religions, for example, speak of nature’s spirits, and such terms represent memories dating from prehistory. Part of consciousness, then, transformed itself into what we think of as nature — the vast sweep of the continents, the oceans and the rivers, the mountains and the valleys, the body of the land. The creative thrust of the physical world must rise from that living structure.

In a matter of speaking, the birds and the insects are indeed living portions of the earth flying, even as, again in a matter of speaking, bears and wolves and cows and cats represent the earth turning itself into creatures that live upon its own surface. And in a matter of speaking, again, man and woman becomes the earth thinking, and thinking his and her own thoughts, man and woman in his and her way specializes in the conscious work of the world — a work that is dependent upon the indispensable “unconscious” work of the rest of nature, a nature that sustains him and her. And when he or she thinks, man and woman thinks for the microbes, for the atoms and molecules, for the smallest particles within his or her being, for the insects and for the rocks, for the creatures of the sky and the air and the oceans.

Man and woman thinks as naturally as the birds fly. He and she looks at physical reality for the rest of physical reality: He and she is earth coming alive to view itself through conscious eyes — but that consciousness is graced to be because it is so intimately a part of earth’s framework.

What was it like when man and woman awakened from the dream world?

CITY OF VANGUARD