Tag Archives: Units of Consciousness

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

Why do we have laws, crime and sin?

May 3, 2016 zzzesus

Why do we have laws? Are laws made to protect life, to protect property, to establish order, to punish transgressors? Are laws made to protect man from his own cunning and chicanery? In short, are laws made to protect man/woman from his/her own “basically criminal nature”? In today’s society, we use lawyers like personal-injury-lawyers to handle cases and uphold the law for us all.

When someone breaks those laws, we move towards litigation attorneys handling business litigation, or other legal areas. This is the status quo we have made, and that we are used to.

Moreover, put simply, criminal lawyers are responsible for either prosecuting or defending someone accused of a criminal offense. They are required to act in a neutral, impartial manner to ensure that the legal rights of those prosecuted are upheld so that they receive fair treatment against the conduct of the law. If you would like more information about the responsibilities of criminal-lawyers is home to some brilliant law firms and you can find plenty of useful resources on their websites.

So, that being said, are laws made to protect man and woman from the self as it is generally outlined by Freud and Darwin? Man and woman had laws, however, far earlier. Are laws made then to protect man and woman from his and her “sinful nature”? If we were all “perfect beings,” would we need laws at all? Do laws define what is unacceptable, or do they hint of some perhaps undifferentiated, barely sensed, more positive issues? Are laws an attempt to limit impulses? Do they represent society’s mass definitions of what behavior is acceptable and what is not?

What is the difference between a crime and a sin, as most of us think of those terms? Can the state punish us for a sin? It certainly can punish us for a crime. Is the law a reflection of something else– a reflection of man’s and woman’s inherent search toward the ideal, and its actualization? When does the law act as a practical idealist? Why do we sneer so when politicians show their feet of clay?

How does this concern us as an individual? We will start with the individual.

Each individual is innately driven by a good intent, however distorted that intent may become, or however twisted the means that may be taken to achieve it.

As the body wants to grow from childhood on, so all of the personality’s abilities want to grow and evolve. Each person has his or her own ideals, and impulses direct those ideals naturally into their own specific avenues of development — avenues meant to fulfill both the individual and his society. Impulses provide specifications, methods, meanings, definitions. They point toward definite avenues of expression, avenues that will provide the individual with a sense of actualization, natural power, and that will automatically provide feedback, so that the person knows he or she is impressing his or her environment for the better.

Those natural impulses, followed, will automatically lead to political and social organizations that become both tools for individual development and implements for the fulfillment of the society. Impulses then would follow easily, in a smooth motion, from private action to social import. When we are taught to block our impulses, and to distrust them, then our organizations become clogged. We are left with vague idealized feelings of wanting to change the world for the better, for example — but we are denied the personal power of our own impulses that would otherwise help direct that idealism by developing our personal abilities. We are left with an undefined, persisting, even tormenting desire to do good, to change events, but without having any means at our disposal to do so. This leads to lingering frustration, and if our ideals are strong the situation can cause us to feel quite desperate.

We may begin to exaggerate the gulf between this generalized ideal and the specific evidences of man’s and woman’s “greed and corruption” that we see so obviously about us. We may begin to concentrate upon our own lacks, and in our growing sense of dissatisfaction it may seem to us that most men and women are driven by a complete lack of good intent.

We may become outraged, scandalized — or worse, filled with self-righteousness, so that we being to attack all those with whom we do not agree, because we do not know how else to respond to our own ideals, or to our own good intent.

The job of trying to make the world better seems impossible, for it appears that we have no power, and any small private beneficial actions that we can take seem so puny in contrast to this generalized ideal that we dismiss them sardonically, and so we do not try to use power constructively. We do not begin with our own life, with our own job, or with our own associates. What difference can it make to the world if we are a better salesperson, or plumber, or office worker, or car salesman or saleswoman, for Christ’s sake? What can one person do?

Yet that is precisely where first of all we must begin to exert ourselves. There, on our jobs and in our associations, are the places where we intersect with the world. Our impulses directly affect the world in those relationships.

Many of us are convinced that we are not important — and while each of us feels that way it will seem that our actions have no effect upon the world. We will purposefully keep our ideals generalized, thus saving oneself from the necessity of acting upon them in the one way open to us: by trusting oneself and our impulses, and impressing those that we meet in daily life with the full validity that is our own.

Most criminals act out of a sense of despair. Many have high ideals, but ideals that have never been trusted or acted upon. They feel powerless, so that many strike out in self-righteous anger or vengeance against a world that they see as cynical, greedy, perverted. They have concentrated upon the great gaps that seem to exist between their ideals of what man or woman should be, and their ideas of what man or woman is.

On the one hand, they believe that the self is evil, and on the other they are convinced that the self should not be so. They react extravagantly. They often see society as the “enemy” of good. Many — not all, now — criminals possess the same characteristics we ascribe to heroes, except that the heroes have a means toward the expression of idealism, and specific avenues for that expression. And many criminals find such avenues cut off completely.

I do not want to romanticize criminals, or justify their actions. I do want to point out that few crimes are committed for “evil’s sake,” but in a distorted response to the failure of the actualization of a sensed ideal.

So we return to what is the nature of the ideal and the good. Who defines what is right and wrong, legal and illegal?

“The God of me”. No one else is watching what I watch from my personal viewpoint any moment of my day. I feel as if I am being privileged to view a beginning of the world… or of my edge of it.

It is like seeing a new corner of our own psyche, transformed into trees, grass, flowers, sky and fog … I feel as if I am viewing that part of myself that I am always pursuing, the part is as clear-eyed as a child, fleet, at one with its own knowing. That part of us exists apart from our concerns about careers or business (if you are a startup lending-expert a-guide-to-personal-guarantees-on-business-loans most business lenders will want , money, fame, the opinion of family, friends, or the world. It’s our direct connection with the universe, from which we emerge in each moment of our lives.

So, in that moment, I named that part of me the God of Me, and that designation makes senses to me, at least. In those terms, we each have our personal ‘God,’ and I am convinced that the universe knows us no matter who or where — or what — we are. I think there is a God of every individual being, and the each consciousness, regardless of its status, possess this intimate connection with the universe.

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

True psychology

May 2, 2016 zzzesus

We have been taught to believe that impulses are wrong generally speaking, or at best that they represent messages from a nefarious subconscious, giving voice to dark moods and desires.

For example: Many of us believe in the basis of Freudian psychology — that the son naturally wants to displace the father in his mother’s attentions, and that beneath the son’s love for his father, there rages the murderous intent to kill. Ridiculous idiocy!

The self, so spectacularly alive, seemed equipped with reason to understand the great import of its own certain extinction. Such a tragedy to project upon the living personality.

We cannot begin to have a true psychology, again, unless we see the living self in a greater context, with greater motives, purposes and meanings that we now assign to it, of for that matter than we assign to nature and its creatures. We have denied many impulses, or programmed others so that they are allowed expression in only certain forms of action. I any of us do still believe in the Freudian or Darwinian selves, then we will be leery about impulses to examine our own consciousness, afraid of what murderous debris might be uncovered. I am not speaking merely in hypothetical terms. For example, a well-intentioned woman: She worries about her overweight condition, and depressed at what she thinks of as her lack of discipline in following diets. In her dismay, she visits a psychologist, who tells her that her marriage might somehow be part of the problem. The woman never went back. It’s hard to say why though. The psychologist that she visited was bound to have had many years of training, after finding inspiration from somewhere like a up-skilled, counsellors-psychologists-working-in-community-services, to build a successful career in helping people who may be in the same situation as this woman. Did she think that the psychologist was wrong? No. She was afraid that she might discover within herself the buried impulse to kill her husband, or to break up the marriage, but she was sure that her overweight condition hid some unfortunate impulse.

Actually the woman’s condition hid her primary impulse: to communicate better with her husband, to ask him for definite expression of love. Why does he not love her as much as she loved him? She could say it was because she was overweight, after all, for he was always remarking adversely about her fleshy opulence — though he did not use such a sympathetic phrase.

He could not express his love for her in the terms she wished for be believed that women would, if allowed to, destroy the man’s freedom, and he interpreted the natural need for love as an unfortunate emotional demand. Both of them believed that women were inferior, and quite unknowingly they followed a Freudian dogma.

The ideas we have been speaking of, then, are intimately connected with our lives. The man just mentioned denies his personal impulses often. Sometimes he is not even aware of them as far as they involve the expression of affection or love to his wife.

In those areas where we cut down on our impulses, upon their very recognition, we close down probabilities, and prevent new beneficial acts that of themselves would lead us out of our difficulty. We prevent change. But many people fear that any change is detrimental, since they have been taught, after all, that left alone their bodies or their minds of their relationships are bound to deteriorate. Often, therefore, people react to events as if they themselves possessed no impetus to alter them. They live their lives as if they are indeed limited in experience not only to a brief lifetime, but a lifetime in which they are the victims of their chemistry — accidental members of a blighted species that is murderous to it very core.

Another example: A woman found a small sore spot on her breast. Remembering well the barrage of negative suggestions that passes for preventative medicine — the public service announcements about cancer — she was filled with foreboding. She went to the doctor, who told her he did not believe there was anything wrong. He suggested X-rays, however, “just to be on the safe side,” and so he body was treated to a basically unnecessary dose of radiation in the name of preventative medicine.

I am not suggesting that we do not visit doctors under such situations, because the weight of our negative beliefs about our bodies usually makes it too difficult for us to bear such uncertainties alone. Nevertheless, such actions speak only too loudly of our mass beliefs involving the vulnerability of the self and its flesh.

To me, it it almost inconceivable that, from our position, any of us seriously consider that the existence of our exquisite consciousness can possibly be the result of a conglomeration of chemicals and elements thrown together by a universe accidentally formed, and soon to vanish. So much more evidence is available to us: the order of nature; the creative drama of our dreams, that project our consciousness into other times and places; the very precision with which we spontaneously grow, without knowing how, from fetus into an adult; the existence of heroic themes and quests and ideas that pervade the life of even the worst scoundrel — these all give evidence of the greater context in which we have our being.

If the universe existed as we have been told it does, then there would be no psychological avenues to connect worlds. There would be no extensions of the self that would allow us to travel such a psychological distance to those thresholds of reality that forms our mental environment. If the universe were structured as we have been told, the probability of the mass world would not be formed as the result of individual impulses. They meet and merge, and form platforms for action.

We live surrounded by impulses. We must make innumerable decisions in our lives — most choose careers, mates, cities of residence. Experience can help us make decisions, but we make decision long before we have years of experience behind us.

Overall, whether or not we are conscious of it — for some of us are, and some of us are not — our lives do have a certain psychological shape. That shape is formed by our decisions. We make decisions as the result of feeling impulses to do this or that, to perform in one manner or another, in response to both private considerations and in regard to demands seemingly placed upon us by others. In the vast arena of those numberless probabilities open to us, we do of course have some guidelines. Otherwise we would always be in a state of indecision. Our personal impulses provide those guidelines by showing us how best to use probabilities so that we fulfill our own potential to greatest advantage — and in so doing, provide constructive help to the society at large.

When we are taught not to trust our impulses we begin to lose our powers of decision, and to whatever extent involved in the circumstances, we begin to lose our sense of power because we are afraid to act.

Many people are in a quandary of indecision. Some might lament, for example: “I do not know what to do, or what direction to follow. I think that I could make music my career. I am musically gifted. On the other hand, I feel a leaning toward psychology. I have not attended music lately. However, music is usually one of those skills that a person never forgets. If they’re talented enough, they will be able to make a career out of it. It’s a lot easier to make it professional as a music artist these days, especially with the help of music streaming sites, such as Spotify. Aspiring musicians only have to purchase some spotify-plays to get themselves started, and then they should be able to kick off their career. If an individual believes they’re talented enough to make music a career, they should follow that dream. However, if there’s something that an individual might be better at, it could be worth looking into that. For example, sometimes I think I could be a teacher. In the meantime I Am meditating and hoping that the answer will come.” Such a person is afraid to trust anyone impulse enough to act upon it. All remain equally probable activities. Meditation must be followed by action — and true meditation is action. Such people are afraid of making decisions because they are afraid of their own impulses — and some of them can use meditation to dull their impulses, and actually prevent constructive action. As long as you pick something that resonates with you, you should do well on your path. Don’t forget to tap into the resources made available for you, from crafting a resume using https://www.arcresumes.com/, to taking on volunteer work to feed your soul and find a new pathway. The universe will help guide you along the way.

Impulses arise in a natural, spontaneous, constructive response to the abilities, potentials, and needs of the personality. They are meant as directing forces. Luckily, the child usually walks before it is old enough to be taught that impulses are wrong, and luckily the child’s natural impulses toward exploration, growth, fulfillment, action and power are strong enough to give it the necessary springboard before our belief systems begin to erode its confidence. We have physical adult bodies. The pattern for each adult body existed in the fetus — which again, “luckily,” impulsively, followed its own direction.

No one told it that it was impossible to grow from a tiny cell — change that to a tiny organism instead of a cell — to a complicated adult structure. What tiny, spindly, threadlike, weak legs we all once had in our mother’s wombs! Those tiny, spindly legs now climb mountains, stride gigantic boulevards, because they followed their own impulsive shapes. Even the atoms and molecules within them sought out their own most favorable probabilities. And in terms that we do not understand, even those atoms and molecules made their own decisions as the result of recognizing and following those impulsive sparks toward action that are inherent in all consciousness, whatever their statues in our terms.

Consciousness attempts to grow toward its own ideal development, which also promotes the ideal development of all organizations in which it takes part.

We are back, then, to the matter of the ideal and its actualization. When and how do our impulses affect the world? Again, what is the ideal, the good impulse, and why does it seem that our experience is so far from that ideal that it appears to be evil?

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

Impulses provide impetus toward motion

April 29, 2016 zzzesus

Impulses coax the physical body and the mental person toward utilization of physical and mental power.

They help the individual impress the world — that is, to act upon it and within it effectively. Impulses also open up choices that may not have been consciously available before. The cells precognate, and that at that level the body is aware of vast information, information not consciously known or apprehended. The universe and everything within it is composed of “information,” but this information is aware-ized containing” — information concerning the entire universe is always latent within each and any part of it.

The motive power of the universe and of each particle or wave or person within it it the magnificent thrust toward creative probabilities, and the tension that exists, the exuberant tension, that exists “between” probable choices and probable events. This applies to men/women and molecules, and to all of those hypothetically theorized smaller divisions with which scientists like to amaze themselves. Divisions or units.

In more mundane terms, impulses often come from unconscious knowledge, then. This knowledge is spontaneously and automatically received by the energy that composes our body, and then it is processed so that pertinent information applying to us can be taken advantage of. Ideally, our impulses are always in response to our own best interests — and, to the best interests of our world as well. Obviously there is a deep damaging distrust of impulses in the contemporary world, as in our terms there has been throughout the history that we follow. Impulses are spontaneous, and we have been taught not to trust the spontaneous portions of our being, but to rely upon our reason and our intellect — which both operate, incidentally, quite spontaneously, by the way.

When we let ourselves alone, we are spontaneously reasonable, but because of our beliefs it seems that reason and spontaneity make poor bedfellows.

Psychologically, our impulses are as vital to our being as our physical organs are. They are as altruistic, or unselfish, as our physical organs are. And yet each impulse is suited and tailored directly to the individual who feels it. Ideally, by following our impulses we would feel the shape, the impulsive shape of our life. We would not spend time wondering what one’s purpose was, for it would make itself known to us, as we perceived the direction in which our natural impulses led, and felt oneself exert power in the world through such actions. Impulses are doorways to action, satisfaction, the exertion of natural mental and physical power, the avenue for our private expression — the avenue where our private expression interests the physical world and impresses it.

Many cults of one kind or another, and many fanatics, seek to divide us from our natural impulses, to impede their expression. They seek to sabotage our belief in our spontaneous being, so that the great power of impetus becomes damned up. Avenues of probabilities are closed bit by bit until we do indeed live — if we follow such precepts — in a closed mental environment, in which it seems we are powerless. It seems we cannot impress the world as we wish, that our ideals must always be stillborn.

In the case of the Jonestown tragedy, for example, all doors toward probable effective action seemed closed. Followers had been taught to act against their natural impulses with members of their families. They had been taught not to trust the outside world, and little by little the gap between misguided idealism and an exaggerated version of the world’s evil blocked all doors through which power could be exerted — all doors save one. The desire for suicide is often the last recourse left to frightened people whose natural impulses toward action have been dammed up — intensified on the one hand, and yet denied any practical expression.

There is a natural impulse to die on the part of men/women and animals, but in such circumstances [as we are discussing here] that desire becomes the only impulse that the individual feels able to express, for it seems that all other avenues of expression have become closed. There is much misunderstanding concerning the nature of impulses, so we will discuss them rather thoroughly. I always want to emphasize the importance of individual action, for only the individual can help form organizations that become physical vehicles for the effective expression of ideals. Only people who trust their spontaneous beings and the altruistic nature of their impulses can be consciously wise enough to choose from a myriad of probable futures that most promising events — for again, impulses take not only [people’s] best interest into consideration, but those of all other species.

I am using the term “impulses” for the understanding of the general public, and in those terms molecules and protons have impulses. No consciousness simply reacts to stimuli, but has its own impulse toward growth and value fulfillment. It seems to many of us that impulses are unpredictable, contradictory, without reason, the result of erratic mixtures of body chemicals and that they must be squashed with as much deadly intent as some of us might when we spray a mosquito with insecticide.

Often the insecticide kills more than the mosquito, and its effects can be far-reaching, and possibly have disastrous consequences. However, to consider impulses as chaotic, meaningless — or worse, detrimental to an ordered life — represents a very dangerous attitude indeed; an attempt that causes many of our other problems, an attempt that does often distort the nature of impulses. Each person is fired by the desire to act, and to act beneficially, altruistically, to practically put his stamp, or her stamp,upon the world. When such natural impulses toward action are constantly denied over a period of time, when they are distrusted, when an individual feels in battle with his or her own impulses and shuts down the doors toward probable actions, then that intensity can explode into whatever avenue of escape is still left open.

I am not speaking of anything like “repression,” as it is used by psychologists, but a far deeper issue: one in which the very self is so distrusted that natural impulses of any kind become suspect. We try to inoculate ourselves against ourselves — a nearly impossible situation, of course. We expect our motives to be selfish because we have been told that they are, and so when we catch oneself with unkind motives we are almost comforted, because we think that at least we are behaving normally.

When we find oneself with good motives, we distrust them. “Surely,” we think, “beneath this seeming altruism, there must indeed be some nefarious, or at best selfish, motives that escape me.” As a people we are always examining our impulses, and yet we rarely examine the fruits of our intellects.

It may seem that impulsive actions run rampant in society, in cultish behavior, for example, or in the behavior of criminals, or on the part of youth, but such activities show instead the power of impulses denied their natural expression, intensified and focused on the one hand into highly ritualized patterns of behavior, and in other areas denied expression.

A particular idealist believes that the world is headed for disaster, and that is powerless to prevent it. Having denied his or her impulses, believing them wrong, and having impeded his/her expression of his/her own power to affect others, he/she might, for example, “hear the voice of God.” That voice might tell him or her to commit any of a number of nefarious actions — to assassinate the enemies that stand in the way of his/her great ideal — and it might seem to him and to others that he/she has a natural impulse to kill, and indeed an inner decree from God to do so.

According to conditions, such a person could be a member of a small cult of the head of a nation, a criminal or a national hero, who claims to act with the authority of God. Again, the desire and motivation to act is so strong with each person that it will not be denied, and when it is denied then it can be expressed in a perverted form. Man and woman must not only act, but he must act constructively, and he or she must feel that he or she acts for good ends.

Only when the natural impulse is denied consistently does the idealist turn into a fanatic. Each person in his or her own way is an idealist.

Power is natural. It is the force, the power of the muscle to move, or the eye to see, of the mind to think, the power of the emotions — these represent true power, and no accumulation of wealth or acclaim can substitute for that natural sense of power if it is lacking. Power always rests with the individual, and from the individual all political power must flow.

A democracy is a highly interesting form of government, highly significant because it demands so much of individual consciousness, and because it must rest primarily upon a belief in the powers of the individual. It is a tribute to that belief that it has lingered in our country, and operated with such vitality in the face of quite opposing beliefs officially held by both science and religion.

The idea [of democracy] expresses the existence of a high idealism — one that demands political and social organizations that are effective to some degree in providing some practical expression of those ideals. When those organizations fail and a gulf between idealism and actualized good becomes too great, then such conditions help turn some idealists into fanatics. Those who follow with great strictness the dictates of either science or religion can switch sides in a moment. The scientist begins tipping tables or whatever, and suddenly disgusted by the limits of scientific knowledge, he/she turns all of his/her dedication to what he/she thinks of as its opposite, or pure intuitive knowledge. Thus, he/she blocks his/her reason as fanatically as earlier he/she blocked his/her intuitions. The businessmen or businesswoman who believed in Darwinian principles and the fight for survival, who justified injustice and perhaps thievery to his/her ideal of surviving in a competitive world — she/she suddenly turns into a fundamentalist in religious terms, trying to gain his/her sense of power now, perhaps, by giving away the wealth he/she has amassed, all in a tangled attempt to express a natural idealism in a practical world.

How can we trust our impulses when we read, for example, that a man or woman commits a murder because he/she has a strong impulse to do so, or because the voice of God commanded it? If some of us followed our impulses right now, for example — our first natural ones — it might seem they would be cruel or destructive.

How do our impulses affect our future experience, and help form the practical world of mass reality?

Evolution, Inner universe, Metaphysics, Thought, Thoughts

Paranoid views are not based on mass fact

April 28, 2016 zzzesus

No one is as fanatical, and no one can be more cruel, than the self-righteous. It is very easy for such persons “to become [religiously] converted” after paranoid episodes, lining themselves up once more on the side of good, searching for “the power of fellowship,” turning to church rather than government, hearing in one way or another the voice of God.

So how can the well-meaning idealist know whether or not his good intent will lead to some actualization? How can he know, or how can she know, whether or not this good intent might in fact lead to disastrous conditions? When does the idealist turn into a fanatic?

Look at it this way; If someone tells us that pleasure is wrong and tolerance is weakness, and that we must follow this or that dogma blindly in obedience, and if we are told this is the only right road toward the idealized good, then most likely we are dealing with a fanatic. If we are told to kill for the sake of peace, we are dealing with someone who does not understand peace or justice. If we are told to give up our free will, we are dealing with a fanatic.

Both male and female and molecules dwell in a field of probabilities, and their paths are not determined. The vast reality of probabilities makes the existence of free will possible. If probabilities did not exist, and if we were not to some degree aware of probable actions and events, not only could we not choose between them, but we would not of course have any feelings of choice. We would be unaware of the entire issue.

Through our mundane conscious choices, we affect all of the events of our world, so that the mass world is the result of multitudinous individual choices. We could not make choices at all if we did not feel impulses to do this or that, so that choices usually involve us in making decisions between various impulses. Impulses are urges toward action. Some are conscious and some are not. Each cell of our body feels the impulse toward action, response, and communication. We have been taught not to trust our impulses. Impulses in children teach them to develop their muscles and minds [each] in their own unique manner. And as we will see, those impulses of a private nature are nevertheless also based upon the greater situation of the species and the planet, so that “ideally” the fulfillment of the individual would automatically lead to the better good of the species.

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

We use a vocabulary that automatically scales down greater concepts to fit its rigors

April 27, 2016 zzzesus

In other words, such attempts further compound the problem of considering a seemingly objective universe, and describing it in an objective fashion.

The universe is a spiritual or mental or psychological manifestation, and not, in our usual vocabulary, and objective manifestation.

There is presently no science, religion, or psychology that comes close to even approaching a conceptual framework that could explain, or even indirectly describe, the dimensions of that kind of universe. Its properties are psychological, following the logic of the psyche, and all of the physical properties that we understand are reflections of those deeper issues. Again, each atom and molecule — and any particle that we can imagine — possesses, and would possess, a consciousness. Unless we accept that statement at least as a theory upon which to build, then much of my material would appear meaningless.

That statement, therefore, must be the basis for any scientific theories that hope to accomplish any performances at all leading to an acquisition of knowledge.

Since I must use an objective vocabulary I am always seeking for analogies. By objective I refer to the use of language, the English language, that automatically sets up its own screens of perception — as of course any language must do to some extent.

The universe expands, as an idea expands; and as sentences are built upon words, in our terms, and paragraphs upon sentences, and as each retains its own logic and continuity and evidence within that framework, so do all the portions of the universe appear to us with the same cohesiveness — meaning continuity and order. Any sentence is meaningful. It seems to fall in order by itself as we say it. Its order is obvious. That one sentence is meaningful because of its organization of letters, or if it is spoken, its organization of vowels and syllables. It make sense, however, not only because of the letters or vowels or syllables that it excludes.

The same applies to our universe. It has meaning, coherence and order not only because of those realities that are obvious to us, and that appear, but also because of those inner realities that are “unspoken,” or hidden. I am not speaking merely of hidden variables, in scientific terms, nor am I saying that the universe is an illusion, but a psychological reality in which “objectivity” is the result of psychological creativity.

It is not just that our view of reality is relative to our position within the universe, but that the universe itself is different according to our position within it, and that spiritual or psychological rule apply. The universe deals with different kinds of order, perceptions, and organizations, each dependent upon the others, yet each separate in its own domain.

In our realm of reality, there is no real freedom but the freedom of ideas, and there is no real bondage except for the bondage of ideas, for our ideas form our private and mass reality. We want to examine the universe from the outside, to examine our societies from the outside. We still think that the interior world is somehow symbolic and the exterior world is real — that wars, for example, are fought by themselves or with bombs. All of the time, the psychological reality is the primary one, that forms all of our events.

It is not to say that we cannot understand the nature of the universe to some extent, but the answers lie in the natures of our own minds, in the processes of individual creativity, in studies that ask questions like: “Where did this thought come from? Where does it go? What effect does it have upon oneself or others? How do I know how to dream, when I have never been taught to do so? How do I speak without understanding the mechanisms? Why do I feel that I have an eternal reality, when it is obvious that I was physically born and will physically die?”

Unscientific questions? I tell you that these are the most scientific of all. To some extent the attempt on the part of science to consider such material may possibly bring about those qualities of true scientific intuition that will help science bridge the gap between such divergent views as its own and ours.

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

Creativity has feminine connotations in our society

April 25, 2016 zzzesus

While the power has masculine connotations, and is largely thought of as destructive.

Our scientists are, generally now, intellectually , believing in reason above the intuitions, taking if for granted that those qualities are opposites. They cannot imagine life’s “initial” creative source, for in their terms it would remind them of creativity’s feminine basis.

In the framework of this discussion only we have a male’s and female’s universe. It is a universe endowed with male and female characteristics as these appear in the male-female orientations of our history. The universe seems to have no meaning because the male and female “intellect” alone cannot discern meaning, since it must take nothing for granted. Even though certain characteristics of the universe are most apparent, they must be ignored.

We must understand, that the terms “male” and “female” here are being used as they are generally understood, and have nothing to do with the basic characteristics of either sex. In those terms, the male-oriented intellect wants to order the universe, name its parts, and so forth. It wants to ignore the creative aspects of the universe, however, which are everywhere apparent, and it first of all believes that it must divorce itself from any evidence of feeling. We have in our history than a male god of power and vengeance, who killed our enemies for us. We have a prejudiced god, who will, for example, slay the Egyptians and half of the Jews to retaliate against previous Egyptian cruelty. The male god is a god of power. He is not a god of creativity.

Now, creativity has always been the species’ closet connection with its own source, with the nature of its own being. Through creativity the species senses All That Is. Creativity goes by a different set of rules, however. It is a sources of revelation and inspiration — yet initially revelation and inspiration do not deal with power, but with knowing. So what often happens in our society when men an women have creative bents, and good minds to boot?

The Catholic Church taught that revelation was dangerous. Intellectual and psychic obedience was much the safer road, and even the saints were slightly suspect. Women were inferiors, and in matters of religion and philosophy most of all, for there their creativity could be most disruptive. Women were considered hysterics, aliens to the world of intellectual thought, swayed instead by incomprehensible womanish emotions. Women were to be handled by wearing down their energies through childbirth.

The trance itself has feminine connotations, though we conveniently forget {several excellent male mediums].

The art the old masters escaped such connotations, largely because it involved so much physical labor — the making of colors, canvases, and so forth. That work, providing the artist’s preparation, now belongs to the male-world manufacturer, so as a male in our society the artist is often left with what he thinks of as art’s feminine basis, where it must be confronted, of course.

I want to make it plain that such ideas are rampant in society, and are at the basis of many personal and national problems. They are behind large issues, involved in the Fukushima Nuclear Power Plant nuclear fiasco, for example, and in the scientist’s idea of power and creation. Some of us, highly creative, find our creativity in conflict with our ideas of sexuality, privately and in our stances with the world. Much of this is involved with the unfortunate myths about the creative person, who is not supposed to be able to deal with the world as well as others, whose idiosyncrasies are exaggerated, and whose very creativity, it is sometimes said, leads to suicide or depression. No wonder few numbers of creative people persist in the face of such unfortunate beliefs!

We run into many contradictions. God is supposed to be male. The soul is sometimes considered female. The angels are male. Now let us look at the Garden of Eden. The story says that Eve tempted the male, having him eat of the tree of good and evil, or the tree of knowledge. This represented a state of consciousness, the point at which the species began to think and feel for itself, when it approached a certain state of consciousness in which it dared exert its own creativity.

This is difficult to verbalize. It was a state when the species became aware of its own thoughts as its own thoughts, and became conscious of the self who thinks. That point released man’s and woman’s creativity. In our terms, it was the product of the feminine intuitions (thought, as we know, such intuitions belong to both sexes). When the [Biblical} passages were written, the species had come to various states of order, achieving certain powers and organizations, and it wanted to maintain the status quo. No more intuitive visions, no more changes, were wanted. Creativity was to follow certain definite roads, so the woman became the villain.

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

Everything in nature is intentional and useful

April 14, 2016 zzzesus

Everything in nature is intentional; therefore dreams must fulfill important roles in people’s lives — but how, in ordinary terms?

Even if we don’t consciously remember our dreams, we do get the message. Part of it will appear in our daily experience in one way or another — in our conversation or daily events.

Because dreams are such a perfect combination of stimuli from the inner environment and the exterior environment, other events are often used to trigger inner dream messages, just as the opposite occurs. And in a gathering of three people watching the same TV drama, say, each of them might be interpreting different portions of the program so that those portions correlate with their individual dreams of the night before, and serve to bring them their dream messages in ways they can accept.

Great discrimination is used to do that; for example, one newspaper item is noticed over others because a certain portion of that item represents some of the dream’s message. Another portion might come from a neighbor — but from the dreamer’s interpretation of the neighbor’s remarks, that further brings home the dream message. In such cases the individual will scarcely be aware that a dream is involved.

We might dream of going away on a long trip by car, only to find that a tire blew when we were driving too fast. We may never remember the dream. One way or another, however, we will hit upon some kind of situation — a portion of a TV drama, perhaps — in which a tire is blown. Or we will see an item of that nature in the internet, or we will hear a story, told directly or indirectly about the same kind of dilemma. The magnitude of the physical stimuli with which we are surrounded makes it possible, of course, for any given day. Even then, we might not recall the dream, but the situation itself as it comes to our attention might make us check our tires, decide to put off our trip, or instead lead us to inner speculation about whether we are going too fast in a certain direction for our own good at this time. But we will get the dream’s message.

4th Dimension, Energy, Evolution, Gestalt, Inner universe, Lessons, Metaphysics, Physical Life, Thought, Thoughts, Unknown

Animals do not “think” of long lives or short lives…

April 8, 2016 zzzesus

But of a brilliant present, which in a way, compared to our framework, has no beginning or end. Time in those terms, does not exist for them — and in the deepest of terms, a life’s quality on a human scale cannot be judged primarily in terms of its length, either. Time is in the present for an animal, in a way its life was eternal to it, whether it lived 10 months or 10 years, or whatever.

There is no such thing as a cat consciousness, basically speaking, or a bird consciousness. In those terms, there are instead simply consciousnesses that choose to take certain focuses.

I want to avoid tales of the transmigration of the souls of men to animals, say — a badly distorted version of something else entirely. If there is no consciousness ‘tailored’ to be a cat’s or a dog’s then there is no prepackaged, predestined, particular consciousness that is meant to be human, either.

The cellular announcement is made that the strong possibility exist, for the birth and death of each cell is known to all cells in the world. Cellular communication is too fast for us to follow.

The quality of identity is far more mysterious than we understand, for we assign an identity in a blanket fashion, say, to each living thing. A dead cat for example exists in the following manner: ‘The units of consciousness that organized to form his/her identity as we knew it, still form that pattern — but not physically. The cat exists as itself in the greater living memory of its own ‘larger’ selfhood. Its organization from which it came.

That identity remains vital, known to itself whether or not it is reactivated in our terms. This is not necessarily always the case — and there is great variation — but the cat identifies with ‘the larger organization’ of the litter [that is, with his brothers and sisters, all of whom may be also dead], and the consciousnesses of that litter are together. They may be forming a gestalt, where the litter’s consciousnesses will merge to form a new identity.

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

We could not live without viruses

April 7, 2016 zzzesus

Nor could our biological reality as we know it exist without viruses.

Viruses appear to be “the bad guys,” and as a rule we think of them separately, as for example the smallpox virus. There are overall affiliations in which viruses take part, however, in which delicate balances are maintained biologically. Each body contains countless viruses that could be deadly at any given time and under certain conditions. These — and I am putting it as simply as possible — take turns being active or inactive within the body, in accordance with the body’s overall condition. Viruses that are “deadly in certain stages are not in others, and in those later stages they react biologically in quite beneficial ways, adding to the body’s stability by bringing about necessary changes, say, in cellular activities that are helpful at given rates of action. These in turn trigger other cellular changes, again of a beneficial nature.

As an example from another field, consider poisons. Belladona can be quite deadly, yet small doses of it were known to aid the body in disease conditions.

The viruses in the body have a social, cooperative existence. Their effects become deadly only under certain conditions. The viruses must be triggered into destructive activity, and this happens only at a certain point, when the individual involved is actively seeking either death or a crisis situation biologically.

The initial contagion in such cases is always emotional and mental. Social conditions are usually involved, so that an individual is, say, at the lower end of a poor social environment, a seeming victim of it, or in a situation where his individual values as a social member is severely weakened.

In the same way that a member of such a society can go [askew], blow his stack, go overboard, commit antisocial acts, so in the same fashion such a person can instead trigger the viruses, wreck their biological social order, so that some of them suddenly become deadly, or run [amok]. So of course the resulting diseases are infectious. To that degree they are social diseases. It is not so much that a virus, say, suddenly turns destructive — though it does — as it is that the entire cooperative structure within which all the viruses are involved becomes insecure and threatened.

Viruses mutate. Such is often the case. It seems quite scientific to believe in inoculations against such dangerous diseases — and certainly, scientifically, inoculations seem to work. People in our time right now are not plagued by smallpox, for example. Some cultures have believed that illnesses were caused by demons. Medicine men, through certain ceremonies, would try to rid the body of the demons — and those methods worked also. The belief system was tight and accepted, and it only began to fail when societies encountered “civilized views.”

If we call the demons “negative beliefs,” however, then we have taken strides forward. People continue to die of diseases. Many of our scientific procedures, including inoculations, of themselves “cause” new diseases. It does not help a patient inoculated against smallpox and polio if [eventually] he/she dies as a result of his negative beliefs.

What I have said about viruses applies to all biological life. Viruses are “highly intelligent” — meaning that they react quickly to stimuli. They are responsive to emotional states. They are social and usually spread through person-to-person contact. This is why many people try to limit their exposure to these viruses by wearing things like a surgical-mask,” for example. By wearing face masks, and other things similar, people can reduce their chances of getting the virus and spreading it on to others. Their spread determines their scale of life. This usually varies considerably, and some can be inactive for centuries, and revive. They have extensive memory patterns, biologically imprinted. Some can multiply in the tens of thousands within seconds. They are in many ways the basis of biological life, but we are aware of them only when they show “a deadly face.”

We are not aware of the inner army of viruses within the body that protect it constantly. Host and virus both need each other, and both are part of the same life cycle.

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

Paranoia and its manifestations

April 5, 2016 zzzesus

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Organized religion has committed many important blunders

March 30, 2016 zzzesus

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CITY OF VANGUARD