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4th Dimension, Dreams, Electrical Reality, Evolution, Inner universe, Metaphysics, Ontology, Physical Life, Thoughts, Time, Uncategorized

The Main Myth

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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The Christ figure Symbolizes our idea of God and his relationships

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

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Men’s and Women’s private roles in the nature of mass events

We must first look into the medium in which events appear concrete and real. The great sweep of the events of nature can be understood only by looking into a portion of their reality that is not apparent to us. We want to examine, therefore, the inner power of natural occurrences.

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A scientist examining nature studies its exterior, observing the outsideness of nature. Even investigative work involving atoms and molecules, or [theoretical] faster-than-light particles, concern the particle nature of reality. The scientist does not usually look for nature’s heart. He or she certainly does not pursue the study of its soul.

All being is manifestation of energy — an emotional manifestation of energy. Man or woman can interpret the weather in terms of air pressure and wind currents. He or she can look to fault lines in an effort to understand earthquakes. All of this works at a certain level, to a certain degree. Man’s or woman’s psyche, however, is emotionally not only a part of his or her physical environment, but intimately connected with all of nature’s manifestations. Using the terms Framed-mind 2, man’s or woman’s identification with nature is a strongly-felt reality in Framed-mind 2. And there we must look for the answers regarding man’s or woman’s relationship with nature. There in Frame-mind 2 the nature of the psyche appears quite clearly, so that its sweeps and rhythms can be understood. The manifestations of physical energy follow emotional rhythms that cannot be ascertained with gadgets or instruments, however fine.

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Why is one killed and not another? Why does an earthquake disrupt an entire area? What is the relationship between the individual and such mass events of nature?

Before we can begin to consider such questions, we must take another look at our world, and ascertain its source, for surely its source and nature’s are the same. We make some distinctions between events and our interpretation of them.

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It certainly seems that our world is concrete, factual, definite, and that its daily life rests upon known events and facts. We make a clear distinction between fact and fantasy. We take it for granted as a rule that our current knowledge as a people rests upon scientific data, at least, that are unassailable. Certainly technological development appears to have been built most securely upon a body of concrete ideas.

The world’s ideas, fantasies, or myths may seem far divorced from current experience — yet all that we know or experience has its origin in that creative dimension of existence that I am terming Framed-mind 2. In a manner of speaking our factual world rises on a bed of fantasy, myth, an imagination, from which all of our detailed paraphernalia emerge. What then is myth, and what do I mean by the term?

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Myth is not a distortion of fact, but the womb through which fact must come. Myth involves an intrinsic understanding of the nature of reality, couched in imaginative terms, carrying power as strong as nature itself. Myth-making is a natural psychic characteristic, a psychic element that combines with other such elements to form a mythical representation of inner reality. That representation is then used as a model upon which our civilizations are organized, and also as a perceptual tool through whose lens we interpret the private events of our life in their historical context. For instance, while some might dismiss the story of primitive men and women separating from each other and living individually due to their emotional conflicts as a myth, they forget that this mere myth is something that might have laid the foundation for divorces in the modern world. Otherwise, there wouldn’t be professionals like a family lawyer bradford or institutions like courts or terms like “divorce” in the civilized world.

Remember that when we accept myths, we call them facts, or course, for they become so a part of our lives, of societies and our professions, that their basis seems self-apparent. Myths are vast psychic dramas, more truthful than facts. They provide an ever-enduring theater of reality. It must be clearly understood, then, that myths imply the nature of psychic events whose enduring reality exists in Framed-mind 2, and forms the patterns that are then interpreted in our world.

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If someone is caught in a natural disaster, the following questions might be asked: “Am I being punished by God, and for what reason? Is the disaster the result of God’s vengeance?” A scientist might ask instead: “With better technology and information, could we somehow have predicted the disaster, and saved many lives?” He or she might try to dissociate himself or herself from emotion, and to see the disaster simply as the result of a non personal nature that did not know or care what lay in its path.

In all cases, however, such situations instantly bring to mind questions of man’s or woman’s reality and course, his or her connections with God, his or her planet, and the universe. He interprets those questions according to his or her own beliefs.

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Myths are natural phenomena, rising from the psyche of man or woman as surely as giant mountain ranges emerge from the physical planet. Their deeper reality exists, whoever, in Framed-mind 2 as source material for the world that we know.

In those terms, the great religions of our civilizations rise from myths that change their characters through the centuries, even as mountain ranges rise and fall. We can see mountain ranges. It would be ridiculous to ignore their reality. We see our myths somewhat less directly, yet are apparent within all of our activities, and they form the inner structures of all or our civilizations with their multitudinous parts.

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In those terms, then, Christianity and our other religions are myths, rising in response to an inner knowledge that is too vast to be clothed by facts alone. In those terms also, our science is also quite mythical in nature. This may be more difficult for some or us to perceive since it appears to work so well. Others will be willing enough to see science in its mythical characteristics, but will be most reluctant to see religion as we know it in the same light. To some extent or another, however, all of these ideas program our interpretation of events.

In this discussion, we are more or less dealing with the events of nature as we understand it. It will seem obvious to some, that a natural disaster is caused by God’s vengeance, or is at least a divine reminder to repent, while others will take it for granted that such a catastrophe is completely neutral in character, impersonal and [quite] divorced from man’s and woman’s own emotional reality. The Christian scientist is caught in between. Because we divorce ourselves from nature, we are not able to understand its manifestations. Often myths get in the way. When myths become standardized, and too literal, when we begin to tie them too tightly to the world of facts, then we misread them entirely. When myths become most factual they are already becoming less real. Their power becomes constrained.

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Most people interpret the realities of their lives, their triumphs and failures, their health or illness, their fortune or misfortune, then, in the light of a mythical reality that is not understood as such. What is behind these myths, and what is their source of power?

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Facts are a very handy but weak brew of reality. They immediately consign certain kinds of experiences as real and others as not. The psyche, however, will not be so limited. It exists in a medium of reality, a realm of being in which all possibilities exist. It creates myths the way the ocean creates spray. Myths are originally psychic fabrications of such power and strength that whole civilizations can rise from their source. They involve symbols and know emotional validities that are then connected to the physical world, so that that world is never the same again. They cast their light over historical events because they are responsible for those events. They mix and merge the inner, unseen but felt, eternal psychic experience of man with the temporal events of his or her physical days, and form a combination that structures thoughts and beliefs from civilization to civilization. In Framed-mind 2 the interior power of nature is ever-changing. The dreams, hopes, aspirations and fears of man and woman interact in a constant motion that then forms the events of our world. That interaction includes not only man, of course, but the emotional reality of all earthly consciousnesses as well, from a microbe to a scholar, from a frog to a star. We interpret the phenomena of our world according to the mythic characteristics that we have accepted. We organize physical reality, then, through ideas validity. The physical body itself is quite capable of putting the world together in different fashions than the one that is familiar to us.

We divorce ourselves from nature and nature’s intents far more than the animals do. Nature in its stormy manifestations seems like an adversary. We must either look for reasons outside of ourselves to explain what seems to be nature’s ill intent at such times, or its utter lack of concern.

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Science often says that nature care little for the individual, only for the species, so then we must often see ourselves as victims in a larger struggle for survival, in which our own intents do not carry even the puniest sway.

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The body’s defense system is automatic.

And yet to a certain degree it is a secondary rather than primary system, coming into mobilization as such only when the body is threatened.

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The body’s main purpose is not only to survive but to maintain a quality of existence at certain levels, and that quality itself promotes health and fulfillment. A definite, biologically pertinent fear alerts the body, and allows it to react completely and naturally. We might be reading a newspaper headline, for example, as we cross a busy street. Long before we are consciously aware of the circumstances, our body might leap out of the path of an approaching car. The body is doing what it is supposed to do. Though consciously we were not afraid, there was a biologically pertinent fear that was acted upon.

If, however, we dwell mentally in a generalized environment of fear, the body is given no clear line of action, allowed no appropriate response. Look at it this way: An animal, not necessarily just a wild one in some native forest, but an ordinary dog or cat, reacts in a certain fashion. It is alert to everything in its environment. A cat does not anticipate danger from a penned dog four blocks away, however, nor bother wondering what would happen if that dog were to escape and find the cat’s cozy yard.

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Many people, however, do not pay attention to everything in their environments, but through their beliefs concentrate only upon “the ferocious dog four blocks away.” That is, they do not respond to what is physically present or perceivable in either space or time, but instead [dwell] upon the threats that may or may not exist, ignoring at the same time other pertinent data that are immediately at hand.

The mind then signals threat — but a threat that is nowhere physically present, so that the body cannot clearly respond. It therefore reacts to a pseudo-threatening situation, and is caught between gears, so to speak, with resulting biological confusion. The body’s responses must be specific.

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The overall sense of health, vitality, and resiliency is a generalized condition of contentment — brought about, however, by multitudinous specific responses. Left alone, the body can defend itself against any disease, but it cannot defend itself appropriately against an exaggerated general fear of disease on the individual’s part. It must mirror our own feelings and assessments. Usually, now, our entire medical systems literally generate as much disease as is cured — for we are filled with the fear of disease, overwhelmed by what seems to be the body’s propensity toward illness — and nowhere is the body’s vitality or natural defense system stressed.

Private disease, then, happens also in a social context. This context is the result of personal and mass beliefs that are intertwined at all cultural levels, and so to that extent serve private and public purposes.

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The illnesses generally attributed to all different ages involved. Those of the elderly, again, fit in with our social and cultural beliefs, the structure of our family life. Old animals have their own dignity, and so should old men and women. Senility is a mental and physical epidemic — a needless one. We “catch” it because when we are young we believe that old people cannot perform. There are no inoculations against beliefs, so when young people with such beliefs grow old they become “victims.”

The kinds of diseases change through historical periods. Some become fashionable, others go out of style. All epidemics, however, are mass statements both biologically and psychically. They point to mass beliefs that have brought about certain physical conditions that are abhorrent at all levels. They often go hand-in-hand with war, and represent biological protests.

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Whenever the conditions of life are such that its quality is threatened, there will be such a mass statement. The quality of life must be at certain level so that the individuals of a species — of any and all species — can develop. In our species the spiritual, mental and psychic abilities add a dimension that is biologically pertinent.

There simply must be, for example, a freedom to express ideas, an individual tendency, a worldwide social and political context in which each individual can develop his or her abilities and contribute to the species as a whole. Such a climate depends, however, upon many ideas not universally accepted — and yet the species is so formed that the biological importance of ideas cannot be stressed to strongly.

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More and more, the quality of our lives is formed through the subjective realities of our feelings and mental constructions. Again, beliefs that foster despair are biologically destructive. They cause the physical system to shut down. If mass action against appalling social or political conditions is not effective, then other means are taken, and these are often in the guise of epidemics or natural disasters. The blight is wiped out in one way or another.

Such conditions, however, are the results of beliefs, which are mental, and so the most vital work must always be done in that area.

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Side note:

Photosynthesis is the imperfectly understood process by which the green chlorophyll in plants uses the energy of sunlight to manufacture carbohydrates from water and carbon dioxide. This “stored sunlight” can then be used as food.

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Each of us possesses a unique, original stance in space and time, regardless of time’s relative existence.

That reality contributes to the experience of others. Only when we operate from our own stance can we help others to the best of our ability. To anticipate danger, or to imaginatively take on the troubles of others robs us of the very energy with which we could help them. I am not saying, therefore, to turn our eyes from the unfortunate conditions of the world. Practical help is needed in all areas of the human life. Yet it is far better, and more practical ultimately, to concentrate upon the beneficial elements of civilization — far better to organize our thoughts in areas of accomplishment than to make lists of man’s or woman’s deficiencies and lacks.

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Such a practice leads to feelings of helplessness and hopelessness, in which effective action seems impossible. Life possesses an exuberance. If this is cherished, nurtured, encouraged, then additional energy is generated that is not needed for the purposes of daily private life — a superabundance, that can be effectively directed in those areas of the world where help is most needed.

The strength, vitality, and effectiveness of thought is seldom considered. Though, we may say will not stop war — yet what do we think started such a war? Throughout history the downtrodden have often risen into power, using force, rebelling against their oppressors; and yet, learning little from that experience, they turn and become the new elite, the new power-holders. Their physical conditions may be completely changed, Now theirs, the offices of government, the wealth. Gone are the conditions that, it would seem, caused the uprising. Yet in retaliation they strike out, forming a new class of downtrodden who must in their turn rise and retaliate.

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Despite all appearances, conditions of an exterior nature do not cause wars, or poverty, or disease, or any of the unfortunate circumstances apparent in the world. Our beliefs form our reality. Our thoughts generate practical experience. When these change, conditions will change. To add our own energy, focus, and concentration of dire circumstances in other portions of the world does not help, but adds to, such situations.

To close our eyes to them in an ignorant fashion, to wash our hands of them, so to speak, is equally shortsighted. To pretend such situations do not exist, out of fear of them, will only bring the feared reality closer. It is far better to situate oneself firmly in our own reality, acknowledge it as our own, encourage our strength and creativity, and from that vantage point view those areas of the world or of our own society that need constructive help. Purposefully in our own life, in our daily dialogues with others, in our relationships through our groups or clubs, reinforce as well as we can the strength and abilities of others.

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That reinforcement will add to the personal power of all other individuals with whom those people come in contact. Find the beliefs responsible for the unfortunate conditions. Each individual should be able to assess his or her own reality realistically. There would be no need to arm a nation in advance against another nation’s anticipated — but imaginary — attack.

Personal grudges would not build up, so that men or women so fear further hurts that they attempt to hide from life or relationships, or shy away from contact with others. It is not virtuous to count our failings. Self-conscious righteousness can be a very narrow road. If each of us understood and perceived the graceful integrity of our own individuality, just as we try to perceive the beauty of all other natural creatures, then we would allow our own creativity greater reign. There is order in all elements of nature, and we are part of it.

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The greater sweep of the seasons represents the reaches of our soul. We will not attain spirituality by turning our eyes away from nature, or by trying to disentangle oneself from it. We will not “glimpse eternal life” by attempting to deny the life that we have now — for that life is our own unique path, and provides its own clues for us to follow.

All That Is vibrates with desire. The denial of desire will bring us only listlessness. Those who deny desire are the most smitten by it. Each of our lives are miniature and yet gigantic episodes, mortal and immortal at once, providing experiences that we form meaningfully, opening up dimensions of reality available to no one else, for no one can view existence from our standpoint. No one can be you but you. There are communications at other levels, but our experience of existence is completely original, to be treasured.

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No one from any psychological threshold, however vast, can write a book that defines the psyche, but only present hints and clues, words and symbols. The words and ideas stand for inner realities — that is, they are like piano keys striking other chords; chords that, hopefully, will be activated within the psyche of each person.

Each or us is couched now in the natural world, and world is couched in a reality from which nature emerges. The psyche’s roots are secure, nourishing it like a tree from the ground of being. The source of the psyche’s strength is within each individual, the invisible fabric of the person’s existence.

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Nature is luxurious and abundant in its expressions. The greater reality from which nature springs is evens more abundant, and within that multidimensional experience no individual is ignored, forgotten, dismissed, lost, or forsaken. A tree does not have to ask for nourishment for the ground or the sun, and so everything that we need is available to us in our practical experience. If we believe we are not worthy of nourishment, if we believe that life itself is dangerous, then our own beliefs make it impossible for us to fully utilize that available help. In large measure, since we are still alive, we are of course nourished. We cannot close out the vitality of our own being easily, and the vitality “squandered” on deeper bouts of depression is often greater than the energy used in creative pursuits. We are a portion of All That Is; therefore the universe leans in our direction. It gives. It rings with vitality. Then forsake beliefs that tell us otherwise. Seek within oneself — each of us — those feelings of exuberance that we have, even if they are only occasional, and encourage those events or thoughts that bring them about.

We cannot find our psyche by thinking of it as a separate thing, like a fine jewel in an eternal closet. We can only experience its strength and vitality by exploring the subjective reality that is our own, for it will lead us unerringly to that greater source of being that transcends both space and time.

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The overall stance of the species is largely maintained by the waking-sleeping patterns. In such a fashion, one large portion of the species focuses in physical reality while the other large portion holds a secure foothold in inner reality.

In inner reality we are working on the interior patterns that will form the next day’s realities, and providing probable previews of the future events. Waking and sleeping reality is therefore balanced in the world mind — not the world brain.

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However, the sleeping portion of the species represents the brain’s unconscious activities in the body — particularly when we think of the motion of all of the species’ action en masse in a given day. Those conscious motions have an unconscious basis. If we think of a mass world brain — one entity — then it must wake and sleep in patterns. If we think of mass daily action as performed by one gigantic being, then all of those conscious actions have unconscious counterparts, and a great intercommunication of an inner nervous system must take place.

Part of such brain would have to be awake all of the time, and part engaged in unconscious activity. This is what happens.

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Diverse cultures are thus able to communicate as the cultural knowledge of various parts of the world is given to the sleeping portion of the entire organism. When they sleep, the waking nations add the day’s events to the world memory, and work out future probabilities.

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

Channels of interrelatedness

Connecting all physical matter — channels through consciousness flows.

Man’s/woman’s identification with nature allowed him/her to utilize those inner channels. He/she could send his/her own consciousness swimming, so to speak, through many currents, in which other kinds of consciousness merged. The language of love is one basic language. Man/woman loved nature, identified with its many parts, and added to his/her own sense of being by joining into its power and identifying with its force.

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It is not so much that “Man”/”Woman” personified the elements of nature as that he/she threw his or her personality into its elements and rode them, so to speak. Love incites the desire to know, and communicate with the beloved; so language began as man/woman tried to express his/her love for the natural world.

Initially language had nothing to do with words, and indeed verbal language emerged only when man or woman had lost a portion of his/her love, forgotten some of his or her identification with nature, so that he or she no longer understood its voice to be his/her also. In those early days man and woman possessed a gargantuan arena for the expression of his/her emotions. He or she did not symbolically rage with the storms, for example, but quite consciously identified with them to such a degree that he or she and his or her tribesman or tribeswoman merged with the wind and lightning, and became a part of the storm’ forces. They felt, and knew as well, that the storms would refresh the land, whatever their fury.

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Because of such identification with nature, the death experience, as we understand it, was in no way considered an end. The mobility of consciousness was a fact of experience. The self was not considered to be stuck within the skin. The body was considered more or less like a friendly home or cave, kindly giving the self refuge but not confining it.

The language of love did not initially involve images, either. Images in the mind, as they are understood, emerged in their present form only when man or woman had, lost a portion of his or her love and identification, and forgotten how to identify with an image from its insides, and so began to view it from outside.

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In a way the language of love followed molecular roots — a sort of biological alphabet, though “alphabet” is far too limiting a term.

Each natural element had its own key system that interlocked with others, forming channels through which consciousness could flow from one kind of life to another. Man and woman understood himself/herself to be a separate entity, but one that was connected to all of nature. The emotional reaches of his/her subjective life, then, lept far beyond what we think of as private experience. Each person participating fully in a storm, for example, still participated in his or her own individual way. Yet the grandeur of the emotions was allowed full sway, and the seasons of the earth and the world were jointly felt.

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The language or the method of communication can best be described perhaps as direct cognition. Direct cognition is dependent upon a lover’s kind of identification, where what is known is known. At that stage no words or even images were needed. The wind outside and the breath were felt to be one and the same, so that the wind was the earth breathing out the breath that rose from the mouths of the living, spreading out through the earth’s body. Part of a man or woman went out with breath — therefore, man’s and woman’s consciousness could go wherever the wind traveled. A man or woman’s consciousness, traveling with the wind,became part of all places.

A person’s identity was private, in that man/her always knew who he/she was. He or her was so sure of his/her identity that he/she did not feel the need to protect it, so that he or her could expand his/her awareness in away now quite foreign to us.

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Take the English sentence: “I observe the tree.” If the original language had words, the equivalent would be: “as a tree, I observe myself.”

Or: “Taking on my tree nature, I rest in my shade.” Or even: “From my man/woman nature, I rest in the shade of my tree nature.” A man/woman did not so much stand at the shore looking down at the water, as he/she immersed his/her consciousness within it. Man’s or woman’s initial curiosity did not involve seeing, feeling, or touching the object’s nature as much as it involved a joyful psychic exploration in which he or she plunged his or her consciousness, rather than, say, his or her foot into the stream — though he or she did both.

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If that language I speak of had been verbal, man/woman never would have said: “The water flows through the valley.” Instead, the sentence would have read something like this: “Running over the rocks, my water self flows together with others in slippery union.” That translation is not the best, either. Man or woman did not designate his or her own as the only kind of consciousness by any means. He/she graciously thanked the tree the gave him or her shade, for example, and he/she understood that the tree retained its own identity even when it allowed his or her awareness to join with it.

In our terms, the use of language began as man and woman lost his/her kind of identification. I must stress, that the identification was not symbolic, but practical, daily expression. Nature spoke for man/woman and man/woman for nature.

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In a manner of speaking, the noun and the verb were one. The noun did not disappear, but expressed itself as the verb.

In a kind of emotional magnification unknown to us, each person’s private emotions were given an expression and release through nature’s changes — a release that was understood, and taken for granted. In the most profound of terms, weather conditions and the emotions are still highly related. The inner conditions cause the exterior climatic changes, though of course it now seems to you that it is the other way around.

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We are robbed, then, or we rob ourselves, of one of the most basic kinds of expression, since we can no longer identify ourselves with the forces of nature. Man and woman wanted to pursue a certain kind of consciousness, however. In our terms, over a period of time he/she pulled his/her awareness in, so to speak; he/she no longer identified as he/she did before, and began to view objects through the object of his own body. He or she no longer merged his or her awareness, so that he/she learned to look as a tree as one object, where before he/she would have joined with it, and perhaps viewed his/her own standing body from the tree’s vantage point. It was then the mental images became important in usual terms — for he or she had understood these before, but in a different way, from the inside out.

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Now he and she began to draw and sketch, and to learn how to build images in the mind that were connected to real exterior objects in the presently accepted manner. Now he/she walked, not simply for pleasure, but to gain the information he or she wanted, to cross distances that before his/her consciousness had freely traveled. So he or she needed primitive maps and signs. Instead of using whole images he/she used partial ones, fragments of circles or lines, to represent natural objects.

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He/she had always made sounds that communicate emotions, intent, and sheer exuberance. When he/she became involved with sketched or drawn images, he or she began to imitate their form with the shape of his/her lips. The “O” was perfect, and represents one of his or her initial, deliberate sounds of verbalized language.

 

 

Dreams, Evolution, Inner universe, Metaphysics, Thought

Obsessed With Sexual Behavior

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We Are Obsessed With Sexual behavior (like that found on porn videos) when we proclaim it evil or distasteful or debasing,hide it, and pretend that its is primarily “Animalistic.”

We are also obsessed with sexual behavior when we proclaim its merits in an exaggerated fashion from the marketplace. We are obsessed with sexual behavior, no wonder watch my girlfriend porn is prevalent . Our daily dose of Girlfriend porn is available at “Watch-my-gf” sex and is so popular, when we put tight, unrealistic bans upon its expression, and also when we set up just as unrealistic standards of active performance to which the normal person is expected to comply.

Sexual freedom, then, does not involve an enforced promiscuity in which young people, for example, are made to feel unnatural if their encounters with the other sex do not lead to bed. Sexual freedom is shown within dominant and submissive dynamics such as seen in “My Little Princess” this interesting article and other similar fetishes.

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We begin to program sexual activity when we divorce it from love and devotion. It is very easy then for church or state to claim and attract our uncentered loyalty and love, leaving us with the expression of a sexuality stripped of its deepest meanings.

I am not saying here that any given sexual performance is “wrong,” or meaningless, or debased if it is not accompanied by the sentiments of love and devotion. Of course, there can be acts of sexual expression found on PornHub and other adult websites that don’t actually have to be meaningless, but it doesn’t have to be romantic either. Over a period of time, however, the expression of sex will follow the inclination of the heart. These inclinations will color sexual expression, then. To that degree, it is “unnatural” to have sexual desire for someone whom you dislike or look down upon. The sexual ideas of domination and submission have no part in the natural life of our species, or that of the animals. We have interpret animal behavior according to our own beliefs.

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Dominance and submission have often been used in religious literature in periods when love and devotion were separated from sexuality. They became unified only through religious visions or experiences, for only God’s love was seen as “good enough” to justify a sexuality otherwise felt to be animalistic. Instead, the words “Domination” and Submission” have to do with areas of consciousness that to a certain extent was bent upon dominating nature. We considered this male in essence. The female principle then became connected with the earth and all those elements of its life over which we as a species hoped to gain power.

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God, therefore, became male. The love and devotion that might otherwise be connected with the facets of nature and the female principle had to be “snacthed away from” any natural attraction to sexuality. In such a way, religion, echoing our state of consciousness, was able to harness the powers of love and use them for purposes of domination. They became state-oriented. A man’s love and devotion was a political gain. Fervor was as important as a government’s treasury, for a state could count upon the devotion of its lieutenants in the same way that many fanatics will work without money for a cause.

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Some people are naturally solitary. They want to live lone lives, and are content. Most, however, have a need for ending, close relationships. These provide both a psychic and social framework for personal growth, understanding, and development. It is an easy enough matter to shout to the skies: “I love my fellow men,” when on the other hand we form no strong, enduring relationship with others. It is easy to claim an equal love for all members of the species, but love itself requires an understanding that at our level of activity is based upon intimate experience. We cannot love someone we do not know — not unless we water down the definition of love so much that it becomes meaningless.

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To love someone, you must appreciate how that person differs from yourself and from others. We must hold that person in mind so that to some extent love is a kind of meditation — a loving focus upon another individual. Once you experience that kind of love we can translate it into other terms. The love itself spreads out, expands, so that we can then see others in love’s light.

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Love is naturally creative and explorative — that is, we want to creatively explore the aspects of the beloved one. Even characteristics that would otherwise appear as faults attain a certain loving significance. Because these are still attributes of the beloved attains prominence over all others.

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The span of a god’s love can perhaps equally hold within its vision the existences of all individuals at one time in an infinite loving glance that beholds each person, seeing each with all his or her peculiar characteristics and tendencies. Such a god’s glance would delight in each person’s difference from each other person. This would not be a blanket love, a soupy porridge of a glance in which individuality melted, but a love based on a full understanding of each individual. The emotion of love brings us closet to an understanding of the nature of All That Is. Love incites dedication, commitments. It specifies. We cannot, therefore, honestly insist that we love humanity and all people equally if we do not love one other person. If we do not love oneself, it is quite difficult to love another

Dreams, Evolution, Metaphysics, Thoughts

The Church did not restrain the sexuality of its priests

Or the expression of sexuality in previous centuries as much as it tried to divorce the expression of love and devotion from sexuality.

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A high percentage of priests of the Middle Ages, for example, had illegitimate children. These were considered products of the weak and lustful flesh– bad enough, but considering man’s fallen state, understandable lapses. Such situations were overlooked, if not condoned, as long as a priest’s love and devotion still belonged to the Church and were not “squandered” upon the mother of such offspring.

The nuns were kept in subservient positions. Yet the nunneries also served as refugees for many women, who managed to educate themselves even under those conditions.

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A good number of nuns were of course carrying the seed of those priests, and bearing children who acted as servants in monasteries, sometimes, as well as in covenants. There were numerous rebellions on the part of nuns in various convents, however, for these women found themselves operating rather efficiently though in segregated surroundings. They began to question the entire framework of the Church and their position with it. Some left in groups, particularly in France and Spain, forming their own communities.

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The Church, however, never really found a suitable method of dealing with its women, or with the intuitive elements of its own beliefs. Its fear of a goddess emerging was renewed each time another apparition of Virgin appeared in one corner or another of the world.

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There were also some women who passed as monks, living lives of a solitary nature and carrying on for years. No works bear their feminine names, for they used male ones. It goes without saying that lesbian and homosexual relationships flourished in such surroundings. The Church closed its eyes as long as the relationships were sexual in nature just like many of the sexual relations you’d find in shemale sex, only when love and devotion were diverted from the Church was there real concern. intellect and emotions became further divided then. This resulted of course in an overemphasis upon dogma– rules and the ritualization that had to be colorful and rich because it would be the one outlet allowed in which creativity could be handled. The Church believed that sexual experience belonged to the so-called lower or animal instincts, and so did usual human love. On the other hand, spiritual love and devotion could not be muddied by sexual expression that everyone could enjoy even lesbians, even if the church in the past didn’t always agree with this approach. So any normal strong relationship became a threat to the expression of piety.

Dreams, Evolution, Metaphysics, Thoughts

Sexual Schism

Sexual schism begins when the male child is taught to identify exclusively with the father image, and the female child with the mother image. For male children, this includes being taught how to develop into mature men who can provide for their families and take on the male gender role. Male children are taught, within our society that, there are particular traits that should be followed, however, we have seen a misinterpretation of these traditional traits that are associated with being male. Luckily modern society is looking to redirect and redefine those traits to their original standing – see more at Alpha-Male-Traits. Although we are looking to right these wrongs we have to look at any issues that have come from these expectations.

Here we have a guilt insidiously incorporated into the growth process.

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Children of either sex identify quite naturally with both parents, and any enforced method of exclusively directing the child to such a single identification is limiting. Under such conditions, feelings of guilt immediately begin to arise whenever such a child feels natural affiliations toward the other parent.

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The stronger those natural inclinations are, the more the child is directed to ignore them in our society, since certain characteristics, are considered exclusively male or female. The child is also coerced into ignoring or denying those portions of the personality the correspond with the sex it is being taught it cannot identify with. This squeezing of personality into a sexual mold begins early, then. Continuing guilt is generated because the child knows unerringly that its own reality transcends such simple orientation.

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The more able the child is to force such an artification, the greater its feelings of inner rebellion. The lack of a “suitable” father or mother image has “saved” more children than it has hurt. The psyche, with its great gifts, always feels thwarted and attempts to take countering measures. Our schools further continue the process, however, so that the areas of curiosity and learning become separated for males and females. The “she” within the male does indeed represent portions of his personality that are being unexpressed– not because of any natural predominance of mental or emotional characteristics over others, but because of artificial specializations. The same applies to the “male” within the female. We have accepted this version od personhood, in line with our ideas about the nature of consciousness. Those ideas are changing, and as they do the species must accept its true personhood. As this happens, our understanding will allow us to glimpse the nature of the reality of the gods we have recognized through the ages. We will no longer need to clothe them in limited sexual guises.

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Our religious concepts will change considerable, and the images associated with them. Religion and government have has as uneasy alliance. Males ruled both (they still do), and yet those leading religious organizations at least recognized their intuitive base. They constantly tired to manipulate religion’s substructure in the same acceptable male ways that government leaders always use to inhibit and use the emotions.

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Hersey was considered female and subversive because it could threaten to destroy the framework set about the acceptable expression of religious fervor. The female elements in the Church were always considered suspect, and in the early times of Christianity there was some concern lest the Virgin become a goddess. There were offshoots of Christianity that did not survive, in which this was the case. Parallel developments in religion ad government always echo the state of consciousness and its purposes. “Pagan” Practices, giving far more leeway to sexual identification and expression, continued well into the 16th century, and the so-called occult underground heretical teachings tried to encourage the development of personal intuition.

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Any true psychic development of personality, however, is bound to lead to an understanding of the nature of the psyche that is far too large for any such confusion of basic identity with sexuality. The concept of reincarnation itself clearly shows the change of sexual orientation, even while it is also expressed through a given sexual stance. To a good extent, sexual beliefs are responsible for the blocking-out of reincarnational awareness. Such “memory” would necessarily acquaint us with experiences most difficult to correlate with our current sexual roles. Those other-sex existences are present to the psyche unconsciously. They are a portion of our personality. In so specifically identifying with our sex, therefore, we also inhibit memories that might limit or destroy that identification.

Dreams, Evolution, Metaphysics, Thoughts

We put sexual labels, on the intellect and the emotions, so that they seem like opposites.

We have tried to divide mental and emotional characteristics between the two sexes, forcing a stereotyped behavior. The males who was intuitive or artistically gifted in certain ways often therefore considered himself homosexual , whether or not he was, because his emotional and mental characteristics seem to fit the female rather than the male sex.

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The woman who had interests beyond those acceptable as feminine was often in the same position. Because the intellect and the emotions were considered so separately, however, attempts to express intuitive abilities often resulted in, and often do result in, “unreasonable” behavior.

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In certain circles now it is fashionable to deny the intellectual capacities in favor of feeling, sentiment, or intuitive actions. Intellectual concerns then become suspect, and recourse to reason is considered a failing. Instead, of course, intellectual and intuitive behavior should be beautifully blended. In the same way we have attempted to force the expression of love into purely– or exclusively–sexual orientation. All affectionate caress or kiss between members of the same sex is generally not considered proper. The taboos include most aspects of the sense of touch in connection with the human body.

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Touching is considered so basically sexual similar to videos on websites such as X-Tube, that the most innocuous touching of any portion of the body by another person is considered potentially dangerous. Of course, touching can be explicitly sexual, as it usually is on places like strip clubs, but people often find it hard to separate the sexual from the basic emotional. On the one hand we are too specific in our use of the term “sexuality”; yet in another way, and in that context, we feel that any kind of affection must naturally lead to sexual expression, if given its way. Our beliefs make this sexual eventually appears as a fact of experience.

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This also forces us to guard our emotional life very close. As a result, any show of love is to some extent inhibited unless it can legitimately find expression sexually. In many instances love itself seems wrong because it must imply sexual expression at times when such expression is not possible, or even desired. Some people have a great capacity for love, devotion, and loyalty, which would naturally seek expression in many diverse ways — through strong enduring friendships, devotion to causes in which they believe, through vocations in which they help others. They may not be particularly sexually oriented. This need not mean that they are inhibiting their sexuality though, as they could be expressing it personally by viewing sexual films uploaded to a website like X-Tube, while knowing they can express their love for someone in other ways. It is pathetic and ludicrous for them to believe that they must have intercourse frequently in their youth, or to set up standards of normality against which they must measure their sexual experience.

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In fact, Western society has attempted to force all expression of love and devotion into sexual activity, or otherwise ban it entirely. Sexual performance is considered the one safe way of using the great potential of human emotions. When it seems to us that society is becoming licentious, in many ways it is most restrained and inhibited.

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It means that all options except sexual freedom have been denied. The great force of love and devotion is withdrawn from personal areas of individual creativity through purposeful work. It is being withdrawn from expression through government or law. It is being denied expression through meaningful personal relationships, and forced into a narrow expression through a sexuality that then will indeed become meaningless.

It has been said by some women working toward “equal rights” that the species has only used half of its potential by suppressing the abilities of women. In larger terms, however, each individual suffers whenever identity is defined primarily as a matter or sexual orientation.

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Generally speaking, there will be a specific overall sexual orientation of a biological nature, but the mental and emotional human characteristics are simply not meted out according to sex. Such identification cuts the individual in half, so that each person uses but half of his or her potential. This causes a schism in all of our cultural activities.

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On the one hand many of us have been taught that sexaul expression is wrong, evil, or debasing. We have also been told that if we do not express our sexuality, we are displaying unnatural repression, and furthermore we are led to think that we must above all force ourselves to enjoy this ambiguous sexual nature. The old idea that good women do not enjoy sex has hardly disappeared. Yet women are taught that natural expressions of love, playful caresses, are inappropriate unless an immediate follow-through to a sexual climax is given. Men are taught to count their worth according to the strength of the sexual drive and its conquests. They are taught to inhibit the expression of love as a weakness, and yet to perform sexually as often as possible. In such a sexual climate there is little wonder that you become confused.