about our own making

If we cannot find our being, we will put one together out of ideas to make it resemble what we think it might consist of. It is our substitute for the lack of instructions to find the real one.
I believe it is right here traditions fulfill their most important purpose.

about the sense of our relationships to being

I have come to realise that I cannot use people around me as an outlet for any of my inspired or creative impulses if they do not in themselves have access to something similar in their own being. Otherwise, this will only distance them, or even worse, make them feel insufficient. Or I will feel bad about myself, even rejected if there is a lack of a mutual emotional creative response as a confirmation of being.
Most people seem to find impulses like this intimidating. Like this physical and creative relation to being is something inappropriate. This is really something that limits a deep physical and spiritual being in close and genuine relationships. Because everything else is just replaceable surface. On the other hand, this is what make us really face the value of what our relations should consist of, despite of our personal differences.
How do they relate to being?
What is an absolute necessity for us in our relations to make them have any sense of meaning?
I mean, each one of them.

about Miss Peregrine’s Home for Peculiar Children

In the movie Miss Peregrine’s Home for Peculiar Children there are people who try to make the ability to not be affected by time permanent by force. They are doing this by stealing peoples individual entrances to pockets of immutable time. But in doing this it will also transform them into monsters, and the only way for them to regain their human form again is to eat the eyes of children with the ability to enter this time of its own within present time.
Viewed as a creative layer on our relations, people of this kind think they can own everybody else’s sense of imagination, and they want to make any experiences of that kind permanent for themselves at the expense of other people.

This is a wonderful and creative way to visualise a deformed and externalized process of imagination. And to visualise how our collective appreciation of the relation we have to being looks.
By our denial of beingness we have to eat the eyes of children with imagination and steal their experiences, their access to an inner reality behind time itself.
Because when we substitute our relation to being in the flow of life with a pointless polarity of ideas and formless repetition. We loose this entrance.
In short, we turn into monsters.

about the sense of space and its gigantic beings

I really have to stop identifying myself with any of our gigantic psychological beings. They bring me out of proportion.
One is the abstract truths we make out of universal experiences. The other is relatedness, the receptive space of beingness, and of awareness in the universal process of interconnected energy.
From their timeless origin they make their influence as creative aspects of my psychic’s roots. And as part of a larger context, their actions generate this second space between them, where they also have a daughter besides my being.
She is the daughter of growth. And of earth. Of life inside life.

my place of revelation

I do dress up the world with the spontaneous content of my mind and thus trying to legitimize that meeting I must have with my own imagination all the time so that I can participate in my experience directly.
This is the relation I have to life and to other people. But for resons of conformity I have also learned to suffer it in the wrong place. To move it away from people and places where it belongs. Where life experiences can be appreciated on its own terms.
And in that reality, intellectual pre-conceptions really does suffocate the life out of me.

about teachers and relatives

There is a certain kind of knowledge in the experiences of knowledgable people that we cannot learn in any other way than going through the same difficulties that surrounds it in ourselves.
We also have people that can act as our teachers wether they are still alive or not. If we listen we can hear them. They are always there.
It sounds strange, but I have known some of them for a very long time. They are not relatives but teachers.
Some dead relatives are as important too, because they may point you in the right direction if you get lost.
Since I was a little boy I have had great trust in them, and we have spent much time together.
Thats why it has always been something else about me. I’ve done the usual things, but in the end, I turned back to them again. Story of my life. They teach me, and i listen. I always do.
Now I think we are getting closer. I hope so. I have always wondered who they really are.

about accepting consciousness

To enter my space I always have to find some justification and acceptance for a consciousness where me and we can interpenetrate. In the same way as we can flow into the being of others and they can enter and inhabit us. The logic of imagination is then allowed to appear in a kind of spontaneous awareness of being in consciousness, and it is only in this space I can interact directly with any personal reality.
In this beingness i can really imagine space as an integral part of my psychological setup, with its life of original ancestral beings expressing themselves in spatial order and arrangements, since this is what it looks like if i try to be ethnographical about it.

But this space, if taken as a whole, almost builds itself into a psychological character in its own right.
I kind of imagine it as something like the nature behind the world. Its inner activity. And it is with this that I dress up my world.


about the city mind

Every city’s arrangement of space is a contradiction to nature, since it creates an environment where people live in fear of their space being violated. Peoples personal ego-space is not extended to include nature. It does not provide the psychological space for human growth in relation to nature. Or a value of its inherent potential for psychic life. The value of being a person becomes diminished because of the absence of nature. We never get to fill our concrete space with the dimension of nature and of infinate life.

With city life, we risk our operating value of being humans. Our practical necessities make people dependent without experiencing a relation to a significant part of our world that is the space of the person that nature enters and fills with presence.


life is a sacrament

Nature is the mother of all mothers. With her comes the perception of a mother from which all mothers are created. She is a sense we have of nature that inhabit us. And in her, we come to meet the nature of that first primordial mother that can assume any life form at will.
Within nature we can sense that all life and its potentiality is related to her. That we are in the process of  the experiental perception of the relation between all life forms as we are individual manifestations of her creation. And that our life is a sacramental relation to her appearance since our spiritual energy lives in and through all the forms of plants, animal and human life as her physical attribute. Therefore, when we kill and eat something out of her creation, it is she who is wounded. And in this sense we apparently stand in a sacramental relation to nature, and to her, since we are absorbing the energy and the spiritual flow of life through her. She is the great mother from which we all are inseparable, she is the one that contains all created beings. It is through her we experience the interconnected patters of the universal weave of energy. She is the weaver in which each individual thing or life form is a sacred emotional force. And in that experience itself, she is also our individual connection of the part to the whole.

our brand of social madness

My psychological roots predates the value system and imagery of christianity, and the originality emerging from the fundamental principles of my unconscious instincts, acts out of its own spontaneous background. It is something of a reality that presents itself in its own space. And for reasons unknown to me, I just happen to stand between a relation to that and to other people.
My being came to this world there, and then it became relentlessly exposed to the pressure of having to merge it with social issues and political causes. But becoming like that, seemed to me like that would only further the means of myself and others to fuel the loss of subjectivity more, as that is taking the minds of other people hostage, trying to replace them with something not belonging to them, thus creating the same problems of emptiness we sensed when it was done to us. We just keep on loosing our ground of being by continuously transferring it over to other people.
I didn’t want to make my part of this shared container a world of others. They already had theirs. And it was already there when they arrived.
If there is one thing I can do, one thing only, it is to continue to try stand my own ground.

about emotional self mutilation

With our mass-minded way of life we seem to think that our personal goodness is not an opression of others. That it is not the reason to our destruction of the environment. Like goodness doesn’t have a blindspot of evil.
We just rule it out.
But the world around us tells a different story.
With our made up virtues, we dress people up in the general agreements of images we have of what is good, using anger and moral resentment to gain some control of what we then make up as our reality. We do this to justify and cope with the emotional self mutilation that has been transferred over to us. We even let that depersonalization of human beingness act as the creator of our ruling principles, which authority really should belong to the inner relation we have to the living source of creation itself.

the aftermath of being born

I almost can’t remember the last time i experience myself as having a cohesive personality.
Being constantly tested and pushed forward by this nature of primitive energy make me appear quite different to myself than before, and also so intimately associated with others, that it shatters my boundaries. Its a maddening experience only my inner child experience of my birthplace can resist.
I am not talking about any intellectual confinements in philosophical contexts or clinical terminologies, but of a human condition. Some of which we all suffer at different times in our life. And some of us suffer these more than others.
Out of this then, emerges my own small personal version of it.
We fall into it and it tears us up.
There are no labels attached to experiences like this. That kind of judgement only shatters and make things worse. Being judgemental is just bizarre and brutally pointless. We are intruded upon and there is no rest for us anywhere. We are in it, and that is in us. It is not a theory, theorizing will only distance you away from it.
There is a space between us that we inhabit together. It is about what is not in there. And for some obscure reason it has become a personal task to bring some of it back again.

The formless character of all things

Emptiness is what we are without the source that fills it. Which to me means that meaning is the substance of something we repeatedly acknowledge in our own emptiness before the source of an ongoing creation.
It is the stuff that we are made of.
Australian aboriginal people refer to this as the absolute ground of being. It is to be filled with a relation to the fundamental universal continuum from which all differentiation arises.

about my relation to imagination

Isolation is the feeling I have when I am held captive by my own imagination, like something I have memorized, or theorized about. An idea or inspiration. Or when my imagination has taken others as hostage.
It is the literalization of the interior source of my being. Because there is no other. Only how I clothe them so that i can safely control my impulses through them. Or reject them for what i don’t like about the spontaneus acts of my own imagination.
It seems to me that this is how our rational denial of the relationship to our imagination transform others into depersonalized carriers of our own personal psychic environment. And I think this accounts to much of the bad things that we do to each other, and observe in the world surrounding us. We do this to legitimize that meeting we must have with our imagination so we can participate in its experience directly.
In this sense, this reality we live in, is really a world of collective imagination.

Living in mixed up traditional space

I constantly make experiences that has aspects of another kind. These experiences have always had a meaning and a guiding principle attached to them. And they have always had this timeless revitalizing air about them.
Since i have always sort of accumulated these experiences in my life, i think that the knowledge following moments like this is where we are introduced and guided by a purposeful experience of personal vision. And by maintaining a connection to it, with its quality of renewal and revivification, we have a shared source of experience with others. A source of inspiration that turns itself into time. It is like our own psychic function of traditional life in a world where that is viewed upon as madness or some kind of mental health issue, since experiences like this does not seem to belong to the practical life of being in today’s world. And it is even more so if one does not have have any natural training or practice to articulate them in.
Both worlds are important to us, but our ignorance of this relationship will mix them together and make this world a hell.

ecology is about our relations

Ecology begins with our most intimate sense of psychological space. It is something we try to define in the relationships that inhabits us psychologically in our daily life, as in a relation to our being by the actual inner physical nature of the world that we are made of.
But as we depersonalize its life into something contextual for our conscious intentions, it takes on spatial dimensions in a terminological overhead of disintegrating madness.
And from this point on, we are no longer able to respond to life from our psychological roots and with a natural moral sense.
We loose our subjectivity and the link we have to the experience of our shared source at the world’s expense as we become ejected from our presence in individual space.

the primary component of space

I am a descendent of this place that we are made of. This place both lives inside of me, as i live inside of it.
So when I meet you I will come to materialize that place, to share that with you. Either by a kind of analogy where I will cover you with its objective content. Or I will subject you to its me-ingness, by trying to make you part of an associative inner process to connect you to it. To its forms and the psychic structures that we constantly share within its creation of the world.
It is something that we meet with, face to face every day.
I think the worst thing that could happen to us is that someone is trying to blow it away by opression of their ideas, theories and values. Leaving no space for human being.
This is what will get us lost in a terminological and structural overhead that will leave us open to the horrible invasion that is the infection of mass-mindedness.
We invade our environment with the alligator of conscious intentions and depersonalize our relation to being as we get sucked in to someone else’s drama of lost space.

On the place of origins

There is this space of uniqueness in individuality where experience participate in a world of realities that simultaneusly acts within, as an interrealm of presence, with its own behavior patterns, and as a sense of that being something out of an external otherness in its own right. It is like an experience of the primordial material of life. The core of reality in a shared world of subjective existance and objective reality that spontaneously enters into life presenting itself as one place. Everything becomes both and neither at the same time.
It is the place of origins.
Of everywhen.

about the contamination of being and us becoming alligators

Rationality without the principle of relatedness, without its participation in experience directly just becomes a repetitive act of universal truths, generalized outside of any real personal space, and an abstract way of imposing collective views, dogma and doctrines that interferes with ones own living inner otherness, and others. It is an interference that over time will deform our psychic structure and its ability to relate to its own language of analogy, and to other presets that do not come easily to us with clear verbal associations. But as complete and vivid impressions of living processes.
So we habitually take control over others, and more or less intentionally contaminate them with our acts of oppression, and indoctrinate them with our values and ideals just to keep up our commitment to good behavior. We behave like uninitiated children clinging to ideas with our need to create a uniform reality, instead of relating to our real mother, to the soulful experience of a living earth and the spiritual laws that governs it from within.
Most people have to fear that reality in others, and in any participation of a direct experience of any kind, because right there we cannot control others since we seem to have lost the means to relate to that space with the content of analogy in our own innerness.
Thats why we are becoming alligators.
We do not pay attention to the experiences coming from the relations where the psyche meets the soul.

when our time is part of all time

Central Australian Arunta people have the spiritual view that every person essentially exists eternally in all time or the Dreaming. And that this eternal part existed before the life of the individual begun, and continues to exist when the life of the individual ends. Both before and after life, it is believed that this spirit-child exists in this dream of dreamings, where time is this physical part of this set of time that contains all time, and that this child is only initiated into life by being born through a mother. In northern scandinavia there is also the view that this spiritual essence is first impregnated into the spiritual mother by the all creator being before being initiated to life and its physical mother, and then to time. This essence is brought to her for carrying by the spirit child. Here the child is the bringer of the relation to this spiritual essence in the set of sets, or “all time”.
This spirit-child is the germ of a complete pre-formed individual.
I think its a wonderful way to describe the timeless experience we have of the human part of being.

about the undercurrents of being

To put ones self into experiencing the direct exposure of others is likely the most difficult and maziest situation you can be in. To sense the absence and confusion in the rethorical opposites of its nonsensicality and wickedness. Here you are suddenly thrown into the rationality of a sort of pre-defined emotional reality of someone else, and his or hers literalization of being.
To be able to stay with it, you have to be the extension of that someones pre-conceptualised way of what it is. But at the same time, when you step into that reality, you are in a strange way made accessible to your self. Its like we are playing catch-up with randomly appearing subconscious eruptions in the flow of life. And in a spiritual vessel the size of the world.
However, this experience is not really that apparent to everyone.

About breaking up from being

People are so preoccupied with how they are perceived by others, about their collective appearence, and the rational concept they have of the goodness of the ideas inherent in that appearence, and that this goodness in some way must have a magical effect on the world based solely on the perception they have of this appearence, and that reality.
But none of them seem to acknowledge that they actually share the same inhumanity we have seen with the worst people, collective-isms, and ideologies human kind have so far suffered in its history.
People of this kind never seem to be able to have any authentic experience of a close relationship to the world. They never seem to appear outside of that imagination. They constantly fight dragons or befriend them in the form of ideas that are similar to mothers in a maternity relationship.
We think that we can control life with our imagination. With someones idea, ideology, or perception of reality.
But there is no relationship to being with the rhetorics of the opposites in rationality, or to life, or to earth.
Being is something we are in.

Quantum Physics and the Spiritual Mind

The mind is form, form is body.

These forms and nature seem to be one and the same thing, but seen from different perspectives: ”while the mind is being the world as seen from within, and ’nature’ being the world as seen from without (C G Jung)”, they both seem part of the world of forms as we try to imagine them.

We take counsel with ourselves in the realm of imagination wether we acknowledge it or not.

In Inuit mythology, Silap Inua (‘possessor of spirit’) or Sila (‘breath, spirit’) was, similar to mana or ether, the primary component of everything that exists; it is also the breath of life and the method of locomotion for any movement or change. Sila is believed to control everything that goes on in one’s life.

Sila is a deity of the sky, the wind, and of weather. Though identified as male, he is never depicted, and thought to be formless. There are very few myths in which Sila is a character, because he is not thought to have many personality characteristics. Sila is also the substance of which souls are made of.

The word [siˈlʲa] has meanings like “universe”, “outer world”, “space”, “free space”, “weather”.

Sila is the spirit that all things are made​​ off, the wind Indweller. Silap inua, a great spirit, he lives in everything and keeps everything separate and yet together. Silap Inua is the spirit of the sky and the master of life who gives anirniq, the breath of life, to all living things, and can take it away. In fact, the term sila has many meanings: it is intelligence, it is the order of things, the atmosphere, the world itself.
Sila is just like a casing around the earth. It is as though the earth is inside Sila.

If the elementary particles in the realm of potentiality wouldn’t form a coherent whole, the empirical world that is emanating out of the cosmic potentiality would be chaotic. However, the visible isn’t chaotic. Rather, it always appears to us as a coherent system. Thoughts usually appear in a conscious mind. Thus, the appearance of thoughtlike forms in the cosmic potentiality suggests that consciousness is a cosmic property. The universe is conscious and our thinking is the thinking of the cosmic mind, which finds consciousness in us!

Traditions embody forms and make them a living reality to the mind.

Read the full article here: Quantum Physics and the Spiritual Mind

my place

The authenticity of being is about the essence I share when I am tapping into the still places of direct experience outdoors, and I feel like I’m part of everything around me.