Tag Archives: Units of Consciousness

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

Mechanics of Experience

March 29, 2016 zzzesus

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The animals do have imagination

March 24, 2016 zzzesus

Yet man and woman is so gifted that he or she directs his or her experiences and forms his or her civilizations largely through the use of his or her imaginative abilities.

We do not understand this point clearly at all, but our social organizations, our governments — these are based upon imaginative principles. The basis of our most intimate experience, the framework behind all of our organized structures, rest upon a reality that is not considered valid by the very institutions that are formed through its auspices.

It is now bearing Easter, and the yearly commemoration of what is considered historic fact: the [resurrection and] ascension of Christ into heaven. Untold millions have in one way or another commemorated that occasion through the centuries. Private lives have merged with public sentiment and religious fervor. There have been numberless villages festivals, or intimate family gatherings, and church services performed on Easter Sundays now forgotten. There have been bloody wars fought on the same account, and private persecutions in which those who did not agree with one or another’s religious dogmas were quite simply killed “for the good of their souls.”

There have been spiritual rebirths and regenerations — and ungodly slaughter as well, as a result of the meaning of Easter. Blood and flesh have certainly been touched, then, and lives changed in that regard.

All of those religious and political structures that we certainly recognize as valid, arising from the “event” of Christ’s ascension, existed — and do exist — because of an idea. The idea was the result of a spectacular act of the imagination that then leapt upon the historical landscape, highlighting all of the events of the time, so that they became illuminated indeed with a blessed and unearthly light.

The idea of man’s and woman’s survival of death was not new. The idea of a god’s “descent” to earth was ancient. The old religious myths fit a different kind of people, however, and lasted for as many centuries in the past as Christianity has reached into the future. The miraculous merging of imagination with historical time, however, became less and less synchronized, so that only r-i-t-e-s remained and the old gods seized the imagination no longer. The time was ripe for Christianity.

Because man and woman has not understood the characteristics of the world of imagination, he has thus far always insisted upon turning his or her myth into historical fact, for he considers the factual world alone as the real one. A man and woman, literally of flesh and blood, must then prove beyond all doubt that each and every other [human being} survive death — by dying, of course, and then by rising, physically-perceived, into heaven. Each man does survive death, and each woman, but only such a literal-minded species would insist upon the physical death of a god-man as “proof of the pudding.”

Again, Christ was not crucified. The historical Christ, as he is thought of, was a man illuminated by psychic realities, touched with the infinite realization that any one given individual was, by virtue of his or her existence, a contact between All That Is and humankind.

Christ saw that in each person divinity and humanity met — and that man and woman survived death by virtue of his or her existence within the divine. Without exception, all of the horrors connected with Christianity’s name came from “following the letter rather than the spirit of the law,” or by insistence upon literal interpretations — while spiritual, imaginative concepts beneath were ignored.

Again, man and woman directs his or her existence through the use of his or her imagination — a feat that does distinguish him or her from the animals. What connects people and separates them is the power of idea and the force of imagination. Patriotism, family loyalty, political affiliations — the ideas behind these have the greatest practical applications in our world. We project ourselves into time like children through freely imagining our growth. We instantly color physical experience and nature itself with the tints of our unique imaginative processes. Unless we think quite consistently — and deeply — the importance of the imagination quite escapes us, and yet it literally forms the world that we experience and the mass world in which we live.

The theory of evolution, for instance, is an imaginative construct, and yet through its lights some generations now have viewed their world. It is not only that we think of ourselves differently, but we actually experience a different kind of self. Our institutions change their aspects accordingly, so that experience fits the beliefs that we have about it. We act in certain ways. We view the entire universe in a fashion that did not exist before, so that imagination and belief intangibly structure our subjective experience and our objective circumstances.

In all of the other imaginative constructs, for example, whatever their merits and disadvantages, man and woman felt themselves be a part of a plan. The planner might be God, or nature itself, or man or woman within nature or nature within man or woman. There might be many gods or one, but there was a meaning in the inverse. Even the idea of fate gave man and woman something to act against, and roused him or her to action.

The idea of a meaningless universe, however, is in itself a highly creative imaginative act. Animals, for example, could not imagine such an idiocy, so that the theory shows the incredible accomplishment of an obviously ordered mind and intellect that can imagine itself to be the result of non-order, or chaos — [we have] a creature who is capable of “mapping” its own brain, imagining that the brain’s fantastic regulated order could emerge from a reality that itself has no meaning. Indeed, then, the theory actually says that the ordered universe magically emerged — and evolutions must certainly believe in a God of Chance somewhere, or in Coincidence , for their theories would make no sense at all otherwise.

The world of the imagination is indeed our contact with our own source. Its characteristics are the closest to those in Conscious-mind-2 that we can presently encounter. Our experience of history, of the days of our life, is invisibly formed by those ideas that exist in the imagination only, and then are projected upon the physical world. This applies to our individual beliefs about oneself and the way we see oneself in our imagination. We are having wars between the Jews and the Arabs and the Christians once again, because emphasis is put upon literal interpretations of spiritual truths.

In each person the imaginative world, its force and powers, merges into historical reality. In each person, the ultimate and unassailable and unquenchable power of All That Is is individualized, and dwells in time. Man’s and woman’s imagination can carry him or her into those other realms — but when he or she tries to squeeze those truths into frameworks too small, he or she distorts and bends inner realities so that they become jagged dogmas.

The latest growth of fundamentalist has arisen as a countermeasure against the theories of evolution. We have, then, an overcompensation, for in the Darwinian world there was no meaning and no laws. There were no standards of right or wrong, so that large portions of the people felt rootless.

The [fundamentalists] returned to an authoritarian religion in which the slightest act must be regulated. They gave release, and they are giving release, to the emotions, and thus rebelling against scientific intellectualism. They will see the world in black-and-white terms, and thus escape a slippery, thematic universe, in which man’s and woman’s feelings seemed to give him or her no foothold at all.

Unfortunately, the fundamentalists accept literal interpretations of intuitive realities in such a way that they further narrow that channels through which their psychic abilities can flow. The fundamental framework, in this period of time, for all of its fervor, is not rich — as for example Christianity was in the past, with its numerous saints. It is instead a fanatical Puritan vein, peculiarly American in character, and restrictive rather than expansive, for the bursts of emotion are highly structured — that is, the emotions are limited in most areas of life, permitted only an explosive religious expression under certain conditions, when they are not so much spontaneously expressed as suddenly released from the dam of usual repression.

The imagination always seeks expression. It is always creative, and underneath the frameworks of society it provides fresh incentives and new avenues for fulfillment, that can become harnessed through fanatical belief. When this happens our institutions become more repressive, and violence often emerges as a result.

If we look for signs of God’s vengeance we will find them everywhere. An avalanche or a flood or an earthquake will not be seen as a natural act of the earth’s natural creativity, but instead as a punishment from God for sin.

In evolution man’s and woman’s nature is amoral, and anything goes for survival’s sake. There is no possibility of any spiritual survival as far as most evolutionists are concerned. The fundamentalists would rather believe in man’s and woman’s inherent sinful nature, for at least their belief system provides for a framework in which he or she can be saved. Christ’s message was that each man is good inherently, and is an individualized portion of the divine — and yet a civilization based upon that precept has never been attempted. The vast social structures of Christianity were instead based upon man’s and woman’s “sinful” nature — not the organizations and structures that might allow him or her to become good, or to obtain the goodness that Christ quite clearly perceived man or woman already possessed.

It seems almost a sacrilege to say that man and woman are good, when everywhere we meet contradictions, for too often man and woman certainly appears to act as if his or her motives were instead those of a born killer. We have been taught not to trust the very fabric of our being. We cannot expect ourselves to act rationally or altruistically in any consistent manner if we believe that we are automatically degraded, or that our nature is so flawed that such performance is uncharacteristic.

We are a part of nature that has learned to make choices, a part of nature that naturally and automatically produces dreams and beliefs about which we then organize our reality. There are many effects which we do not like, but we possess a unique kind of consciousness, in which each individual has a hand in the overall formation of a world reality, and we are participating at a level of existence in which we are learning how to transform the imaginative realm of probabilities into a more or less specific, physically experience world.

In a way we choose from an infinite, endless, incomputable number of ideas, and sculpt these into the physical fragments that compose normal experience. We do this in such a way that the timeless events are experienced in time, and so that they mix and merge to conform to the dimensions of our reality. Along the way there are accomplishments that are also great failures — but these are failures only in comparison with the glittering inner knowledge of the imagination that holds for us those ideals against which we judge our acts.

Those ideals are present in each individual. They are natural inclinations toward growth and fulfillment.

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

We are looking for a state of higher consciousness

March 22, 2016 zzzesus

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

4th Dimension, Dreams, Electrical Reality, Energy, Evolution, Feelings, Inner universe, Lessons, METAPHYSICAL EXERCISES, Metaphysics, Physical Life, Thought, Thoughts, Uncategorized, Unknown

Getting acquainted with other living members of the family, who are still in time

March 19, 2016 zzzesus

Many individuals do this, psychologically becoming aware of relatives still living, even though in life they may never meet.

We may feel alone in life if all of our relatives are dead, for example. This might make us want to look here and there in newspapers, death records or online obituaries for clues about past relatives to uncover about our own lives. In the same way, entering life, we often assure ourselves that past friends or relatives are there before us, maybe even watching over us.

A potpourri, it is indeed. Heredity plays far less a part in the so-called formation of character than is generally supposed

For that matter,[the same is true of] environment, as it is usually understood. Our cultural beliefs predispose us to interpret experience in terms of heredity and environment, however, so that we focus primarily upon them as prime causes of behavior. We do not concentrate upon the exceptions — the children who do not seem to fit the patterns of their families or environments, so of course no attempts are made to view those kinds of unofficial behavior.

Because of this, large organized patterns behind human activity often escape our notice almost completely. We read constantly of people who seem to have been most affected by fictional characters, for example, or by personalities from the past, or by complete strangers, more than they have been affected by their own families. Such situations are considered oddities.

The human personality is far more open to all kinds of stimuli than is supposed. If information is thought to come to the self only through physical means, then of course heredity and environment must be seen behind human motivation. When we realize that the personality can and does have access to other kinds of information than physical, then you must begin to wonder what effects those data have on the formation of character at birth, and the entire probable intent of their lives exists then as surely as does the probable plan for the adult body they will alter possess.

Consciousness forms the genes, and not the other way around, and the about-to-be-born infant is the agency that adds new material through the chromosomal structure. The child is from birth far more aware of all kinds of physical events than is realized also. But beside that, the child uses the early years to explore — particularly in the dream state — other kinds of material that suit its own fancies and intents, and it constantly receives a stream of information that is not at all dependent upon its heredity or environment.

On these other levels the child knows, for example, of its contemporaries born at about the same time. Each person’s “individual” life plan fits in somewhere with that of his or her contemporaries. Those plans are communicated one to the other, and probabilities instantly are set into motion in Conscious-mind-2. To some degree or another calculations are made so that, for instance, individual A will meet individual B at a marketplace 30 years later — if this fits with the intents of both parties. There will be certain cornerstone encounters in each person’s life that are set up as strong probabilities, or as plans to be grown into.

There are bodies of events, then, that in a certain fashion we will materialize almost in the same way that we will materialize our own adult body from the structure of the fetus. In those terms the body works with physical properties — though again these properties, as discussed often, have their own consciousness and realities.

Our mental life deals with psychological events, obviously, but beneath so-called normal awareness the child grows toward the mental body of events that will compose his or her life. Those unique intents that characterize each individual exist in Conscious-mind-2, then — and with birth, those intents immediately begin to impress the physical world of Conscious-mind-1.

Each child’s birth changes the world, obviously, for it sets up an instant psychological momentum that begins to affect action in Conscious-mind-1 and Conscious-mind-2 alike.

A child many be born with a strong talent for music, for example. Say the child is unusually gifted. Before he or she is old enough to begin any kind of training, he will know on other levels the probable direction that music will take during his lifetime. He or she will be acquainted in the dream state with other young budding musicians, though they are infants also. Again, probabilities will be set into motion, so that each child’s intent reaches out. There is great flexibility, however, and according to individual purposes many such children will also be acquainted with music of the past. To one extent or another this applies to every field of endeavor as each person adds to the world scene, and as the intents of each individual, added to those of each other person alive, multiply — so that the fulfillment of the individual results in the accomplishments of our world. And the lack of fulfillment of course produces those lacks that are also so apparent.

Some readers have brothers or sisters, or both. Others are only children. Our Ideas of individuality hamper us to a large extent. To one extent or another, again, each portion of consciousness, while itself, contains [the] potentials of all consciousness. Our private information about the world is not nearly as private as we suppose, therefore, for behind the experience of any one event, each of us possesses information pertaining to other dimensions of that event that we do not ordinarily perceive.

If we are involved in any kind of mass happening, from a concert to an avalanche, we are aware on other levels of all of the actions leading to that specific participation. If buildings are constructed of bricks quite visible, so mass events are formed by many small invisible happenings — each, however, fitting together quite precisely in a kind of psychological masonry in which each of us has a mental hand. This applies to mass conversions and to natural disasters alike.

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

The unconscious is an invisible version of the physical universe

March 18, 2016 zzzesus

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The myth of creation of the universe, and the creation of public and private events.

March 15, 2016 zzzesus

The Cinderella fairy tale. According to the definition, this fairy tale is a myth. Surely it may seem that such a children’s tale has little to do with any serious discussion concerning anything so profound as the creations of the known world. And most certainly, it may appear, no scientifically pertinent data about the nature of events can possibly be uncovered from such a source.

For one thing, [the] Cinderella [tale] has a happy ending, of course, and is therefore highly unrealistic, according to many educators, since it does not properly prepare children for life’s necessary disappointments. Fairy godmothers are are definitely a thing of the storyteller’s imagination, and many serious, earnest adults will tell that daydreaming or wishing will get us nowhere.

In the Cinderella story, however, the heroine, though poor and of low estate, manages to attain a spectacular ball, and meet the prince, initiates a series of magical events, none following the dictates of logic. The fairy godmother, suddenly appearing, uses the normal objects of everyday life so that they are suddenly transformed, and we have a chariot from a pumpkin, and other transformations of like nature.

The tale has always appealed to children because they recognize the validity behind it. The fairy godmother is a creative personification of the personalized elements in the Conscious-mind-2 — a personification therefore of the inner ego, that rises to the aid of the mortal self to grant its desires, even when the intents of the mortal self may not seem to fit into the practical framework of normal life. When the inner ego responds in such a fashion, even the commonplace, ordinary, seemingly innocuous circumstances suddenly become charged with a new vitality, and appear to “work for” the individual involved. If you are reading this blog you are already too old to clearly remember the constant fantasies of our early childhood. Children however know quite well, automatically, that they have a strong hand in the creation of events that then seem to happen to them.

They experiment very often, and quite secretly, since their elders are at the same time trying to make the children conform to a given concrete reality that is more or less already mass-produced for them.

Children experiment with the creation of joyful and frightening events, trying to ascertain for themselves the nature of their control over their own experience. They imagine joyful and terrifying experiences. They are in fact fascinated by the effects that their thoughts, feelings, and purposes. If they create “bogeymen or bogeywomen,” then they can cause them to disappear also. If their thoughts can cause them to become ill, then there is no real reason for them to fear illness, for it if their own creation. Their learning process is nipped in the bud, however. By the time we are adults, its certainly seems that we are a subjective being in an objective universe, at the mercy of others, and with only the most superficial control over the events of our lives.

The tale of Cinderella becomes a fantasy, a delusion, or even a story about sexual awakening, in Freudian terms. The disappointments we have faced indeed make such a tale seem to be a direct contradiction to life’s realities. To some extent or another, however, the child in us remembers a certain sense of mastery only half realized, of power nearly grasped, then seemingly lost forever — and a dimension of existence in which dreams quite literally came true. The child in us sensed more, of course: It sensed its own greater reality in another framework entirely, from which it had only lately emerged — yet with which it was intimately connected. It felt itself surround, then by the greater realities of Conascious-mind-2.

The child knew “that it came from somewhere else — not by chance but by design. The child knew that in one way or another its most intimate thoughts, dreams, and gestures were as connected with the natural world as blades of grass are to a field. The child knew it was unique and utterly original event or being that on the one hand was its own focus, and that on the other hand belonged to its own time and and season. In fact, children let little escape them, so that, again, they experiment constantly in an effort to discover not only the effect of their thoughts and intents and wishes upon others, but the degree to which others influence their own behavior. To that extent, they deal rather directly with probabilities in a way quite foreign to adults behavior.

In a fashion, they make quicker deductions than adults, and often truer ones, because they are not conditioned by a past of structured memory. Their subjective experience then brings them in rather direct contact with the methods by which events are formed.

Children understand the importance of symbols, and they use them constantly to protect themselves — not from their own reality but from the adult world. They constantly pretend, and they quickly learn that persistent in any one area will result in a physically-experienced version of the imagined activity. They also realize that they do not possess full freedom, either, for certain pretended situations will later happen in less faithful versions than the imagined ones. Others will seem almost entirely blocked, and never materialize.

Before children are acquainted with conventional ideas of guilt and punishment, they realize that it is easier to bring about good events, through wishing, than it is to bring about unhappy ones. The child carries with him or her the impetus and supporting energy provided him or her at birth from Conscious-mind-2, and he or she knows intuitively that desires conducive to his development “happen” easier than those that are not. His or her natural impulses naturally lead him or her toward the development of his body and mind, and he is aware of a cushioning effect and support as he acts in accordance with those inner impulses. The child is innately honest. When he gets sick he or she intuitively knows the reason why, and he or she knows quite well that he or she brought about the illness.

Parents and physicians believe, instead, that the child is a victim, ill for no personal reason, but indisposed because of elements attacking him or her — either the outside environment, or [something] working against him or her from within. The child may be told: “You have a cold because you got your feet wet.” Or: “You caught the cold from Johnny or Buffy.” He may be told that he has a virus, so that it seems his or her body itself was invaded despite his or her will. He or she learns that such beliefs are acceptable. It is easier to go along than to be honest, particularly when honesty would often involve a kind of communication his parents might frown upon, or the expression of emotions that are quite unacceptable.

Mother’s little man or brave little girl can then stay at home, for example, courageously bearing up under an illness is the result of feelings that the parents would consider quite cowardly, or otherwise involves emotional realities that the parents simply would not understand. Gradually it becomes easier for the child to accept the parents’ assessment of the situation. Little by little the feelings and bodily reality, erode.

The child who gets the mumps with a large number of his classmates, however, knows he or she has his or her private reasons for jointing into such a mass biological reality, and usually the adults who “fall prey” to a flu epidemic has little conscious awareness of his or her own reason for such a situation. He or she doesn’t understand the mass suggestions involved, or his or her own reasons for accepting them. He or she is usually convinced instead that his or her body has been invaded by a virus despite his or her own personal approval or disapproval — despite his or her own personal approval or disapproval. He is therefore a victim, and his sense of personal power is eroded.

When a person recovers from such an ordeal, he or she usually grants his or her recovery to be the result of the medication he has been given. Or he or she may think that he was simply lucky — but he or she does not grant himself or herself to have any real power in such an affair. The recovery seems to occur to him or her, as the illness seemed to happen to him or her. Usually the patient cannot see that he or she brought about his or her own recovery, and was responsible for it, because he or she cannot admit that his or her own intents were responsible for his or her own illness. He or she cannot learn from his or her own experience, then, and each bout of illness will appear largely incomprehensible.

The individual some how could perceive the nature of reality on his or her own by virtue of innate capacities that belonged to the individual by right — capacities that were a part of man’s and woman’s heritage. In other words, there is a slim chance of opening doors of knowledge that had been closed, and we can decide to take that chance.

We can see that each person have chosen the events of his or her life in; one way or another, and the each person was not the victim but the creator of those events that were privately experienced or jointly encountered with others.

The physical senses do not so much perceive concrete phenomena, but actually had a hand in the creation of events that were then perceived as actual.

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

The Main Myth

March 13, 2016 zzzesus

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Idea of Ether

March 13, 2016 zzzesus

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

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

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

Evolution, Inner universe, Metaphysics, Thought, Thoughts

Growing from an infant to a full adult…

March 11, 2016 zzzesus

Was probably one of the most difficult, and yet the most easy of feats that we will ever accomplish in a life. As a child we identified with our own nature. We intuitively realized that our being was immersed in and a part of the process of growth.

No amount of intellectual information, no accumulation of facts however vast, could give you the inner knowledge necessary to accomplish the physical events involved in that growth process. We learn to read, but the seeing itself is an accomplishment of far greater magnitude — one that seemingly happens all by itself. It happens because each of us is again, indeed a part of nature and of nature’s source.

In various ways our religions have always implied our relationship with nature’s source, even though they often divorced nature herself from any upon or another quite valid perception, but then distorted it, excluding anything else that did not seem to fit. “We are children of the universe.” This is an often-heard sentence — and yet the main point of the Christ story was not Christ’s death, but his birth, and the often-stated proposition that each person was indeed “a child of the father.”

There are many later-appended references in the Bible, such as the fig tree story, in which nature is played down. Christ’s “father” was, however, the God who was indeed aware of every sparrow that fell, who knew of every creature’s existence, whatever its species or kind. The story of the shepherds and flocks comes much closer to Christ’s intent, where each creature looked out for the others.

The officials of the Roman Catholic Church altered many records — cleansing them, in their terms, of anything that might suggest pagan practices, or nature worship as they thought of it. In terms of our civilization, nature and spirit became divided so that we encounter the events of our lives largely in that context. To some degree or another, we must feel divorced from our bodies and from the events of nature. The great sweeps of emotional identification with nature itself do not sustain us, therefore. We study those processes as if we somehow stood apart from them.

To some extent our society’s beliefs allow us enough freedom so that most of us trust our bodies while they are growing toward adulthood. Then, however, many of us no longer rely often upon the processes of life with us. Certain scientific treatises often make us believe that the attainment of our adulthood has little purpose, except to insure the further existence of the species through parenthood — when nature is then quite willing to dispense with our services. We are quite simply told that we have no other purpose. The species itself must then appear to have no reason except a mindless determination to exist. The religions do insist that man has a purpose, yet in their own confusion they often speak as if that purpose must be achieved by denying the physical body in which man and woman have his or her life’s existence, or by “rising above” “gross, blunted,” earthly characteristics. In both cases man’s and woman’s nature, and nature in general, take short shrift.

Such tales are myths. They do indeed have power and strength. In those terms they represent the darker side of myths, however — yet through their casts we presently view our world. We will interpret the private events of our lives, and the spectacular range of history, in the light of those assumptions about reality. They not only color our experience, but we create those events that more or less conform to those assumptions.

Those who “lose” their lives in natural disasters become victims of nature. We see in such stories examples of meaningless deaths, and further proof of nature’s indifference to man and woman. We may, on the other hand, see the vengeful hand of an angry God in such instances, where the deity once again use nature to bring man and woman to his or her knees. Man’s and woman’s nature is to live and to die. Death is not an affront to life, but means it continuation — not only inside the framework of nature as we understand it, but in terms of nature’s source. It is, of course, natural then to die.

The natural contours of our psyche are quite aware of the inner sweep and flow of our life, and its relationship with every other creature alive. Intuitively, each person is born with the knowledge that he or she is not only worthwhile, but fits into the context of the universe in the most precise and beautiful of fashions. The most elegant timing in involved in each individual’s birth and death. The exquisite play of our own inner nature in general — and that identification leads us into deeper knowledge of our own part in nature’s source.
The myths upon which we base our lives so program our existence that often we verbally deny what we inwardly know. when people are hurt in a natural disaster, for example, they will often profess to have no idea at all for such involvement. They will ignore or deny the inner feelings that alone would give the event any meaning in their lives. The reasons for such involvement would be endless, or course — all valid, yet in each and every case, man/woman and nature in those terms would meet in an encounter that had meaning, from the largest global effects to the smallest, most private aspects of the individuals involved. We have made certain divisions because of our myths, or course, that make this kind of explanation extremely important and difficult. We think of rain or earthquakes as natural events, for example, while we do not consider thoughts or emotions as natural events in the same terms. Therefore it is difficult for us to see how there can be any valid interactions between, say, emotional states and physical ones.

We might say: “Of course, I realize that the weather affects my mood,” yet it will occur to very few of us that our moods have any effect upon the weather. We have so concentrated upon the categorization, delineation, and exploration of the objective world that it surely seems to be “the only real one.” It seems to exert force or pressure against us, or to impinge upon us, or at least almost to happen by itself, so that we sometimes feel powerless against it. Our myths have given great energy to the outsideness of things.
In exasperation some of us see nature as good and enduring, filled with an innocence and joy, while on the other hand we envision man and woman as a bastard species, a blight upon the face of the earth, a creature bound to do everything wrong regardless of any strong good intent. Therefore we do not trust man’s or woman’s nature either.

This myth finds great value in the larger processes of nature in general, and yet sees man alone as the villain of an otherwise edifying tale. A true identification with nature, however, would show glimpses of man’s and woman’s place in the context of his or her physical planet, and would bring to the forefront accomplishments that he/she has achieved almost without his/her knowing. I would like to mention some other issues, involving the individual’s connection either with natural disasters or with epidemics of one kind or another, that by definition concern large groups of people,

We form our reality. The statement applies to the most minute and the most important of the events that we experience. Some people believe that they must be punished, and so they seek [out] unfortunate circumstances. They [go] to one event after another in which they meet retribution. They may seek out areas of the country in which natural disasters are frequent, or their behavior may be such that they attract from other people reactions of an explosive kind. Often, however, individuals use disasters quite for their own purposes, as an exteriorized force that brings their lives into clear focus. Some may be flirting with the idea of death, and choose their minds at the last moment.

Those involved in such disasters — the survivors — often use such “larger-than-life” circumstances in order to participate in affairs that seem to have greater import than those possessed by previous humdrum existences. They seek the excitement, whatever its consequences. They become a part of history to whatever extent. For once their private lives are identified with a greater source — and from it many derive new strength and vitality. Social barriers are dropped, economic positions forgotten. The range of private emotions is given greater, fuller, sweep.
To some extent or another man’s and woman’s desires and emotions merge with the physical aspects of nature as we understand it, so that such storms or disasters as as much the result of psychological activity as they are of weather conditions.
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Obviously — whatever the appearances — storms, earthquakes, floods, are quite necessary to the well-being of the earth. Both man’s and woman’s and nature’s purposes are served, then, though generally speaking man’s and woman’s myths make him blind to those interactions. People’s thoughts and emotions always give clear clues whenever illness is involved, yet most people ignore such information. They censor their own thoughts. Many therefore “fall prey” to epidemics of one kind or another because they want to, though they might deny this quite vigorously.
I am speaking particularly of epidemics that are less than deadly, though danger is involved. In our times, hospitals, we must realize, are important parts of the community. They provide a social as well as a medical service. Many people are simply lonely, or overworked. Some are rebelling against commonly held ideas of competition. Flu epidemics become social excuses for much needed rest, therefore, and serve as face-saving devices so that the individuals can hide from themselves their inner difficulties. In a way, such epidemics provide their own kind of fellowship — giving common meeting grounds for those of disparate circumstances. The [epidemics] serve as accepted states of illness, in which people are given as excuse for the rest or quiet self-examination they desperately need but do not feel entitled to otherwise.

I do not mean to assign any hint of accusation against those so involved, but mainly to state some of the reasons for such behavior. If we do not trust our nature, then any illness or indisposition will be interpreted as an onslaught against health. Our body faithfully reflects our inner psychological reality. The nature of our emotions means that in the course of a lifetime we will experience the full range of feelings. Our subjective state has variety. Sometimes sad or depressing thoughts provide a refreshing change of pace, leading us to periods of quiet reflection, and to a quieting of the body so that it rests.
Fears, sometimes even seemingly irrational ones, can serve to rouse the body if we have been too lethargic, or have been in a rut psychologically or physically. If we trusted our nature we would be able to trust such feelings, and following their own rhythms and routes they would change into others. Ideally even illnesses are a part of the body’s health, representing needed adjustments, and also following the needs of the subjective person at any given time. They are a part of the interplay between the body and mind, or spirit.

The majority of my readers have come down with one or another disease usually considered very dangerous, and without ever knowing it, because the body healed itself normally and naturally. The disease was not labeled. It was not given recognition as a condition. Worries or fears were not aroused, yet the disease came and vanished.

In such instances natural healing processes occurred, for which the body is seldom given credit. Such healings do not just involve changes in the body, for example, for a physical healing can take place because of events that seem utterly disconnected.

Some portions of each individual is in direct contact with the very source of its own existence. Each individual is innately aware that help is available in every situation, and that information does not need to come through the physical senses alone. Many illnesses are cured, then, through quite natural methods that not only involve physical healings, but bring into play other events –events that have great bearing on the psychological elements that may be involved behind the scenes. For those interactions we will have to look to Frame-mind-2.

Electrical Reality, Emotions, Energy, Etheric Body, Evolution, Feelings, Gestalt, Inner universe, Lessons, METAPHYSICAL EXERCISES, Metaphysics, Ontology, Thought, Thoughts, Uncategorized, Unknown

Let us take tours through psychological realities

March 10, 2016 zzzesus

Or tours through psychic lands rather than physical ones. Such journeys “Take no time” in our terms.

We have a storm. Weathermen or weather women speak of local conditions and merging air currents. We are in a realm where consciousnesses merge. A constant state of growth, expansion, and development. We can travel to many great universities of the mind.

Much of this is difficult to explain, for information and knowledge is constantly transformed — almost completely reborn, so to speak, through characteristics that are inherently a part of thought itself. Knowledge is changed automatically through the auspices of each consciousness who perceives it. It is magnified and yet refined. It is a constant language, yet one that transforms itself. We can exchange with each other a more complicated system of reality than any computer could handle. We do not understand or perceive the ways in which our reality contributes to the foundation of the mass-world reality that we experience. Unconsciously, each individual participants in forming that world. The primary encounter must be a subjective inner one, and intersection of consciousnesses that is then physically experienced.

The encounters themselves occur in a Framed-mind-3 environment. That framework of course, again in terms of an analogy, exists another step away from our own Framed-mind-2. I do not want to get into a higher-or-lower hierarchy here, but the frameworks represent spheres of action. Our encounters initially take place, then, beyond the sphere that deals exclusively with either our physical world or the inner mental and psychic realm from which our present experience springs.

Like as motes of dust might be swept along with a brisk autumn wind from one area to another. We are carried above the land of our usual perception so that portions of us glimpse subjective states. These arouse our curiosity even when consciously we are not aware of perceiving them. That curiosity acts as impetus.

Our intents and concerns, our interests, our needs and desires, our characteristics and abilities, directly influence our material, for they lead us to it to begin with.

We want to make the material workable in our world — a natural and quite understandable desire. The proof is in the pudding, and so forth. Yet of course we are also participators in an immense drama in which the main actions occur outside of our world, in those realms from which our world originated — and we are, foremost, natives of those other realms, as each individual is; each being is.

Those realms are far from lonely, dark, and chaotic. They are also quite different from any concept of nirvana or nothingness. They are composed of ever-spiraling states of existence in which different kinds of consciousnesses meet and communicate. They are not impersonal realms, but are involved in the most highly intimate inter-actions. Those interactions exist about us all the while, and I would like us in our thoughts to aspire toward them, to try to stretch our perceptions enough so that we become at least somewhat aware of their existence.

These frameworks, while I speak of them separately, exist one within the other, and each one impinges upon the other. To some extent we are immersed in all realities.

If we could, try to sense this greater context in which we have our being. Our rewards will be astonishing. The emotional realization is what is important, of course, not simply an intellectual acceptance of the idea. Do not forget the vaster context. Which will trigger responses on our part, increasing still further the scope of knowledge that we can receive.

In our world knowledge must be translated into specifics, yet we also deal with emotional realities that cannot be so easily deciphered. In the atmosphere now, there are hints of those undecipherable yet powerful realities that will, in time, gradually be described in verbal terms that make sense to us.

According to our understanding, our own comprehensions and perceptions will bring other clues, either in the waking or the dream state. Keep our minds open for them, but without any preconceived ideas of how they might appear. Development triggers certain psychic activity that then triggers further growth.

To some extent Framed-mind-1 and 2 is of course an example of an entire idea, for we receive a good deal of information of physical life. Still they must be colored by our ideas of what physical lives are.

Even our concepts of creativity are necessarily influenced by Framed-mind-1 thinking, of course.

Acts of creativity best approach the workings of Framed-mind-2, for [those] acts always involve leaps of faith and inspiration, and the breaking of barriers.

When we are writing, we draw upon associations, memories, and events that are known to us and others, that perhaps we had forgotten but that suddenly spring to mind in answer to our intent and following our associations. When an artist is painting a landscape, he might unconsciously compare hundreds of landscapes viewed in the past in multitudinous, seemingly forgotten hues that splash upon the grass or trees, or as he seeks for a new creative combination. Art is his or her focus so that he draws from Framed-mind-2 all of those pertinent data that are necessary for his or her painting. Not just technique is concerned, but the entire visual experience of his or her life.

Framed-mind-2 involves a far vaster creative activity, in which our life is the art involved — and all [of the] ingredients for its success are there, available. When we are creating a product or a work of art, the results will have much to do with our idea of what the product is, or what the work of art is — so our ideas about our life, or life itself, will also have much to do with our experience of it as a living art.

If we believe in the laws of cause and effect, as accepted, or in the laws of polarity, as accepted, then we will be bound by those laws, for they will represent our artistic technique. We will believe that we must use them in order to, say, paint the living portrait of our life. We will therefore structure our experience, drawing to oneself from Framed-mind-2 only that which fits. We will not have the “technique” to attract other experience, and as long as we stick with one technique our life-pictures will more or less have a certain monotony.

Write and artist also bring more into his or her work than the simple ability to write or paint. In one way or another all of his or her experience is involved. When we pay attention to Framed-mind-1 primarily, It is as if we have learned to write simple sentences with one word neatly before the other. We have not really learned true expression. In our life we are writing sentences like “See Tommy run.” Our mind is not really dealing with concepts but with the simple perception of objects, so that little imagination is involved. We can express the location of objects in space, and we can communicate to others in similar fashion, confirming the physical obvious properties that others also perceive.

In those terms, using our analogy, the recognition of Framed-mind-2 would bring us from that point to the production of great art, where words served to express not only the seen but the unseen — not simply facts but feelings and emotions — and where the words themselves escaped their consecutive patterns, sending the emotions into realms that quite defied both space and time.

Now and then people have such moments, and yet each private reality has its existence in an eternal creativity from which, our world springs.

It is not as if that vaster reality were utterly closed to our perception, for it is not. To some extent it is everywhere apparent in each person’s private experience, and it is obviously stated in the very existence of our world itself. The religions, in one way or another, have always perceived it, although the attempt to interpret that reality in terms of the recognized facts of the world is bound to distort it.

Our world, then, is the result of a multidimensional creative venture, a work of art in terms almost impossible for us to presently understand, in which each person and creature, and each particle, plays a living part. Again, in Framed-mind-2 each event is known, form the falling of a leaf to the falling of a star, from the smallest insect’s experience on a summer day to the horrendous murder of an individual on a city street. Those events are not divorced from our reality, not thrust upon us, not apart from our experience. It often only seems to be because we so compartmentalize our own experience that we automatically separate ourselves from such knowledge.

Creativity does not deal with compartments. It throws aside barriers. Even most people who are involved in creative work often apply their additional insights and knowledge only to their art, however — not to their lives. They fall back to cause and effect.

Framed-mind-1 life is, again, based on the idea that we have only so much energy, that we will wear out, and that a certain expenditure of energy will produce a given amount of work — in other words, that applied effort of a certain kind will produce the best results. In the same way, it is believed that the energy of the universe will die out. All of this presupposes “the fact” that no energy is inserted into the world. The source of the world would therefore seem no longer to exist, having worn itself out in the effort to produce physical phenomena. In the light of such thinking, Framed-mind-2 would be an impossibility.

Instead, the energy of life is inserted constantly into our world, in a way that has nothing to do with our so-called physical laws. The universe expands as an idea does. The greater life of each creature exist in the framework that “originally” gave it birth, and in a greater manner of speaking each creature, regardless of its age, is indeed being constantly reborn. Couched in our terms of our world’s known reality, which deal with local properties of Framed-mind-2 as they have impact in our experience.

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

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

March 9, 2016 zzzesus

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.

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.

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.

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?

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.

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.

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.

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.

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?

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.

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.

CITY OF VANGUARD