The smell of the world as a personal experience of being

I felt it in my youth first. It appeared there, and again several times later before I turned thirty. Because people flooded me with it, I was forced to confront it. That’s was my thinking at the time. I couldn’t avoid it in others or myself. It was right there. I just had to make something out of it. And people didn’t want to deal with it. Or show me how to do it. They just extended it to other people, to me, and then scaled it up to the world. It was something that didn’t feel right. And since it is still the same experience. People without being filling everything and everyone up with their fears, anxieties and personal frustrations, and think that they can solve it rationally, with ideals, or with words and rhetorics. With a made up public personality. But that was really the cause of discomfort for me, I was missing out on my relation to my own being as an individual container. And without a relation to being we just externalise our anxieties and frustrations, flooding each other with it at the expense of other people. People we care about, and our world. We never deal with our own being. Instead, we tend to put our trust in ideas and leaders who point to our anxiety and frustrations, but they are themselves filled with them, so the only thing we achieve is that we spread it further around through them, only to confuse us even more when we blend that with traditional and social media.
We increase the scope of the problem in our belief that the solution depends on rational considerations, using political, ideological or social means, instead of it being something personal and about our relationship with ourselves.
Our world stinks of it.
And again, it seems that a lot of people still think that this is something that should be solved with an authoritarian approach. Not by a personal one.
But I have to let that go. My being depends on it. I can only handle what is mine to bear.

the convenience of rationality

It terrifies me to realize that we use rationality to create pleasant and agreeable relations to our personal world just to keep the beingness of ourselves under control through other people. No matter how it want’s to be individually experienced and expressed by them. We do it because our being will otherwise question that rational attitude, our made up reality, and how we relate to life.
By beingness, i refer to that eternal form of psychological being we have that always appear unchanged to us, and always stays the same, while it relates a sense of purpose to us and make us feel vital and juvenescent. No matter what our body tells us as it changes and decays. But in the end, we will all go back to being. Because being always is.

about reason and vanity

Our psyche is not a product of rational considerations or statistical analysis. We can make inferences by them but they are not our actual experiences. Rational considerations cannot experience the forces that govern us from within. They are a living reality that far exceeds our ability to control them. We can create relationships to them, but everything else is just empty words and inflated vanities.
These forces are at the very core of what we are and the experiences we make of our nature.

a natural way of ”thinking”

Tonight it suddenly struck me that, what if there is a way of functioning in which that function is a sort of a mingling of all the others? What if we have a function that takes all the other functions and blend them in a way that makes them more of a sense than a sort of a type? If this is the case it will transcend them. Maybe this is what intuition is in its mix of instant associations between the senses. It really creates a profound sense of acquiring an understanding of something in a way that memorizing facts never does when that creates a certain body of knowledge. Because this is what that function does in a constant individual flow of experience which make up the core of the hidden psychological aspects behind our ordinary daily life. And therefore we have difficulties explaining our experiences in simple words or by the use of any of the other senses separately. This function explains by itself its ongoing dialog with all our life experiences, together with nature at the same time. And it is better understood as a construction of reality that one is born with, which embodies our most general conceptions of a wordless order from where it also limits the amount of explaining we can do, and in its own way, it will also transcend the experiences we acquire out of any single lifetime. I think traditional life is built on moments like this, and that this is what is missing in todays social life.

how invisible forms guide our imagination, perception, and thinking

By a sudden flash of insight, I remembered that when I was about 18 I read a book where Dr. Harold S. Burr was mentioned. I forgot about the book, but thirty nine years later it turned up again. It had been stored after my mothers death and I found it while unpacking a box. This was a while ago and for a reason unknown to me I put it in my bookshelf and forgot about it again until today. Today I was skimming through a book about Australian aboriginal way of life when I encountered this line.
The active fields of Dreamtime creation myth are fields of consciousness“.
And it struck me that this somehow was related to what I read in that book. I found the passage and then I went online to find the link below. But then it also hit me that a paper I read not long ago by Lothar Schäfer and Diogo Valadas Ponte really appear to blend very well with the findings of Dr. Harold S. Burr. Especially the concept of virtual states. Schäfer and Valadas Ponte concludes about these virtual states,
that the empirical world is an emanation out of a cosmic realm of potentiality, whose forms can appear as physical structures in the external world and as archetypal concepts in our mind. And that the evolution of life now appears no longer as a process of the adaptation of species to their environment, but as the adaptation of minds to increasingly complex forms that exist in the cosmic potentiality“.
This thesis seems to complement the work of Dr. Harold S. Burr where he found that
all living things – from men to mice, from trees to seeds – are molded and controlled by electro-dynamic fields, which could be measured and mapped with standard voltmeters. These “fields of life,” serves as a matrix or mould which preserves the ‘shape’ or arrangement of any material poured into it, however often the material may be changed. The molecules and cells are constantly being torn apart and rebuilt with fresh material from the food we eat. But, thanks to the controlling L-fields, the new molecules and cells are rebuilt as before and arrange themselves in the same pattern as the old ones“.
These active fields of creation he states, are “electro-dynamic fields, invisible and intangible; and it is hard to visualize them”, but obviously, they appear as kinetic and psychic energies with an ability to alternate between bodily apparitions and pure spiritual powers. Since they always emanate from, or are associated with a form like a body, animal, planet, plant or galaxy, we may experience them in a similar way as the Australian aboriginal people do, as the psychological substreams underlying all forms and events in the perceivable world that we share in the currents of life.
This confirms to me, disguised in the words of present day language, that any mythic imagination, acknowledged or not, is something that we are made of. Everything is created of forms from an energetic phase prior to the appearance of matter and life. But creation is not to be understod as a single finished event, it is going on all around us, all the time. It’s happening right now. It is the great power, the spirit that all things are made​​ of. It is intelligence, the order of things, the atmosphere, and the great power in the world itself, a living experience we find in the vision of the physical world as a manifestation of the invisible. Still respected by aboriginal people, in inuit, lakota and sami traditions. That all life, in its own way, mirrors a form of this primary force of consciousness.
To this I also have to add the work of Vilayanur Ramachandran and the brains capacity of enabling the sense of these fields or virtual states. Obviously it comes at a later stage of life where the importance of the physical activity of the body is lessened in favour of psychological activity. Here is a link to his talk: The neurons that shaped civilization
Anyway, this was put together on a whim, so be sure to read this for what it is. It is just my personal associations. No more. I just followed my train of thoughts. Taking up dictation on some of the clues that for some reason appeared to be laid out in front of me. And this is what came out of it.

A Mystical Vision of the Twenty-First Century

Summary of The Work of Dr. Harold S. Burr

about manifestations that are shaped by personal and cultural contexts

To grasp any content in the psychology of our experiences, and in the practice of traditions, it is often mentioned that we have to employ mythic imagination. But what if that has been there from the beginning? That there is no employing. Imagine if it’s more like accepting that our experiences are shaped by the forms of something that’s already there. That I am already shaped by its existence. Because for me, this has never been something of a choice. In its own way, this is what I have been approached by my entire life. It shows up as an inner process of an unfolding reality in relation to life rather than a static entity of psychological theory. It is an encounter with a universal resonance that is inherited, and in its specifics they act independent of me.

our brand of social madness

If we, for whatever reason, don’t pay attention to that space that stands between our being and others, we will experience our own impulses and instincts at the expense of other people.
I think that this is what gives our media and our politicians such a bad reputation. (Even if that’s the kind of horrible attention they actually have created a dependency on.)
But in both our personal and social lives, if we cannot hold it, we are going to use our lack of space as an excuse to deal with our frustration publicly, at the hands of other people, and merge it with someones else’s space or political cause.
We cannot really fend ourselves from its intrusion because we are out of personal space. We have no being. This is how we become wired to other people’s subjective conflicts and their lack of personal space.
We grow into it. Almost as a social heritage, because as children we cannot defend ourselves. So we learn to hide it in our social life, we extend it to the world.

shame is a basic thing

A certain kind of shame comes from our inability to express the virtuality of beingness. Like I just know things. There is a wordless knowledge in our experiences, and we are born with an awareness about them. But for a long time I have denied myself access to its existence. Thats what shame does to you. It keeps you at place. And if you break this taboo out of tension and stress, you are too deviant and considered out of order, like a malfunctioning spare part in the wheel of economics and a disturbance to the normality of the collective equilibrium.
If you do this, your shame is now transferred back by you to the collective mind, and they are now going to do everything they can, and use any means possible to blame you for doing this. Your thoughts, opinions and comments will go by almost unrecognised. You will not be taken serious but be treated as if you were a case to be diagnosed.
This is what people do to avoid the experiential flow of our being, our deep sense of a personal inner space that we share as substreams of social life. It is almost beyond all comprehension how repressed this reality is in the mass-mind of the public.

on experiential teachings

Teachings may be described as a way of experiencing, feeling, and perceiving oneself and ones place in relation to life and to cosmos in a way where we are mirroring a consciousness in an all-encompassing resonance through space and time.
Its like a certain kind of inner listening to our being more than it is about memorizing something. And we cannot reason with its teacher however humble we try to be. But it will for sure relieve you of some of your pain if you do.

about the unseen in the reality of experience

The visible actuality of the material world exists simultaneously with its invisible immaterial psychological potentiality. It is a given that the virtual potential of a seed and a plant’s actuality, or an animal’s, or a person’s, appears to follow in a sequence from its virtual potential. But in reality they exists at the same time. This is often overlooked because we confuse being with time, and space with distance. Being is both and neither. It is the consciousness from which all differentiation arises as being is divided into two modes.
Everything in our world mirrors a form from this eternal psychological presence of immaterial experience since its potential is what is hidden beneath the facts, theories and imagination of our present consciousness.
Being is where we try to hold it in symbolic integration.

on shame as a label to being

With our sense of being we enable space for us to be close to the source of nature within, and together with others we hope to share its outlet.
Failing to respect this nature as it inhabits us psychologically, will flood the mass-mind into our beingness creating an inability to respect life of any physical being in the actual world. Be it in men, plants or animal life. We loose our sense of its existence.
Without this experience we cannot inhabit our being without the feeling of being invaded, or crowded upon. We become depersonalized. We even take innocent people hostage with our anxiety as we overwhelm them with the shame of our loss, defending a life in dead space trying to hide its non-being behind words.
Here we learn to be defined by others, not by the personal relation we have to being itself.

about the eternal child

Wthin our mind this child form is with us all the time. It is part of what we are. And he or she, is the one to bring us to the source of our being. To handle its messages. This is its true function after adolescence.
In this place we can also sense its absence in all directions, everywhere and in everywhen. We cannot disregard its mental form when we sense it without severe punishment from its objection to our ways, and a constant feeling of it being a disturbance to our normal patterns of behavior when we are not paying attention to its activity.
In its externalised form our senses constantly bring repulsive evidence of how the relation to it works in the world. Don´t take my word for it, words are always insufficient to experience. They can never describe the absolute immediacy of this relationship.
But true to this pre-formed beingness, I am deeply convinced that it is by a loss of this relationship we have come to shape the present day world around us.

about personal guilt and shame in a society

Alienation is something that has followed me together with the sun’s turning and rays since forever. I mean the alienation that comes with a sense of guilt in being something else than what the collective attitude maintains for it to work in its underlying posture common to all relations in our society. We can sense it as how we should be. That prescribed way of acting and training everyone should attune to.
But that is not me.
It is not how my being works. And anyone sensing anything of this will likely have been into conflict with those postures, and with how we appreciate ourselves. Because we don’t now how to make our me’s fit into, and work in relations with that general space of functioning. We cannot become part of it unless we, in the experience of an inner conflict reject what has been in us from the beginning, and convert ourselves in favour of what we may put together to accommodate the ways of society. No matter its standards, or how that society relates to the nature of individuality and unique personal characteristics. Or the relationship it has to nature and to earth.
It is horrible for anyone to feel spaced with guilt and shame in our relation to that. But we do not have any initiation to what we really are, or any training by knowledgeable old ones to find that being in us that needs our attention. Of course I know that this is just another way to justify my sense of otherness, to conform and bring that experience of me-ingness into something that is more adapt to group functioning than being is by itself.
I know all this isn’t something that can do itself justice in words. Thats how it deformes me. It’s how it works. Because in our culture the experience of beingness is not good enough. It doesn’t satisfy the collective attitude of trying to explain everything. To finalize being and materialize it.
But what it really does is, it actually materialize the sense I have about it.

about adding logic to morality

If we externalize our being and put our personal moral together out of some intellectual reasons to create an experience of what we think that our personal being consist of. We put ourselves at risk of accepting moral actions from behind the cover of a collective opinion that would otherwise be unacceptable from the point of view of the actual experience we have of us as individuals apart from group thinking.
We reason ourselves into a living hell of eternal opposites where we constantly have to argue in favor of one of the logical ends in the polarities of a chosen attitude.
We never get to where we relate to one another with the shared sense of having a common inner space for our selves together with the rest of humanity.

on the immaterial prosecution of the mind

Many times before in my life I have been confronted by this invisible judge and prosecutor of individual adaptation to collective behaviour that no one dares to speak about. He was dictating the ways of my first world, how we should relate to each other, and to life. No one was able to stand up to its crushing force back then, to its hostile to life demands of being in a formless undefined reality. And it got transferred over to me.
Individual impulses, and inspiration originating in a psychic structure from which experiences take form, became suppressed by this silent relentless pressure of collective morality. To question its authority by opposition to its ridiculous attitude, and views of its own importance seemed impossible in my youth. No one told me what it was. How to deal with it.
We where just suppose to stay silent and try to suffer its might.
But now it has appeared again with its terrible demands of one-sidedness and sterility in human relations, which are planted in world views, in its approach to nature, to people, society and culture. Full of its own importance and unquestionability. We are pushed to the edge of insanity if we dare to question the established ways coming out of it, or its density of well intended abstract wordings and distant non-human presence. This silent force does not suffer that.
This is the same invisible judge all over again. The same prosecutor. And the same invisible punishment as i have met before.
It has just scaled up to the size of the world and improved on its terrible inhuman weight.

Vine Deloria on education

Education in the English-American context resembles indoctrination more than it does other forms of teaching, because it insists on implanting a particular body of knowledge and a specific view of the world that often does not correspond to the life experiences that people have or might be expected to encounter.

Vine Deloria. Spirit and Reason

about our own making

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

On 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. Because this will only distance them, or even worse, make them feel insufficient towards me. Or it will make me feel bad about myself, and even rejected if there is a lack of any mutual confirmation of beingness.
Most people seem to find impulses like these intimidating. Like a physical and creative relation to being is something inappropriate. An attitude that really is a restriction on our senses. Because without being, everything is just replaceable surface. There are no relations.
Perhaps what I refer to as my creative impulse, in reality is a primordial sense of religious inspiration.
In that case, there is absolutely no way for anyone but our creative impulse to tell us how the psychic structure is going to abstract its generalised content of meaning from our personal experiences.
And then it is not up to me to determine what that relation is for anyone. Not even for myself.
Our creative space of inspiration will do that for us. Not me.

my view of Miss Peregrine’s Home for Peculiar Children

In the movie Miss Peregrine’s Home for Peculiar Children there are people who are trying to turn the ability to enter an eternal now in the present into something permanent by force. They are trying to do this by stealing other peoples individual entrances to these pockets of now’s anywhere in time. But in doing this, that 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 that time of its own within this present one.
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 all experiences of this kind of otherness permanent for themselves at the expense of other people.

This is a wonderful and creative way to visualise the dehumanizing process of standardized imagination. And to show what a collectives creation of our relation to being really does to people.
By our denial of beingness we have to eat the eyes of these children looking beyond our time and confiscate their experiences, their access to a living reality behind time itself.
Because when we substitute our individual relations 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 I am 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.

Reflections and dreaming

After grinding it emotionally and having thought about it for a long time before writing my last post, following that, I then dreamt this.

I am watching a large crowd, and people in front of them are standing on crosses as they are taking turn in climbing up on them to imitate being crucified. There where no nails or ropes. No whipping. Everybody was clothed and being as they where in their every day life. After they had been standing on one of crosses for a while they stepped down and some other individual from this large crowd climbed up to take its empty spot. This is what everybody seemed to be doing.
My dream ended with a little boy happily climbing up on one of them just to watch what they where doing up there. He smiled at the person on the cross standing next to him as it was some kind of a play and he smiled back at the young boy. Here i woke up.
This dream confirmed to me that people of the christian faith really are crazy. They just seem to continue to do the same thing they always has been doing without thinking of why they are actually doing it.
I have always thought of this as kind of a game. An invisible social gameplay. Often just comical, but most of the time it creates unbelivable dramas in the real world.
The strange thing for me is that the majority of people always seemed to be unaware of it. They have completely lost their connection to nature.

about the guilt of breaking from nature

As we move further and futher into our life, the one sided exposure of christianity’s rationally accepted part of consciousness becomes a truly disturbing habitual world of behavior. We discover that we can no longer blindly identify with its need of hostility towards everything and everyone that doesn’t live up to its moral standards, and what those standards make humans create in inequality, injustice and sufferings in this world just to maintain its individually created superficial morals. It doesn’t even enter that mindset that it is something we create out of a relation to opposites of selected ideas in the totality of human consciousness.
So some of us come to this turning point of indoctrination and repetition, and have to turn around and head back to our nature and its calling.
From this moment of realisation on, you can no longer abandon your individual voice, or give up on its inner authority.
You can no longer put it on a society or a group, or a certain context of ideas. You cannot rationalize it away anymore because you no longer need that approval to become a human being. And you no longer need hostility and enemies to have an experience of a coherent reality.
The voice of conscience originates from this, and it goes beyond the rethorics of opposites created by a rational mind outside the total reality of our consciousness.
Because that is where these commandments created by people who have lost their voices comes from.
By having to give up their inner voice, it created a strange kind of behavior where people tend to either try to become perfect and flawless beings, and impose that restrain on themselves and others, or become martyrs with an indulgent tendency to claim a belonging to all kinds of personal and collective sufferings for acceptance, and to stay clear from the reality the impact of this voice of nature itself have on them.

individuality is really an act of self-preservation

It has always been a horrendous balancing act between our created social identity and what we are.
Most parents when we come to experience this for the first time in life just emphasize the need to develop the outer role, our gender, social class, vocation, nationality, race or some religion, and thus completely ignore the meaning of the social game that hits us like a tidal wave. We are called to relate to this psychological content here and now. And their ignoring of this naturally only makes us even more hostile. And as a kind of a compromise, we build ourselves a social personality out of pure self-preservation. Defiant as a hell. Usually it has very little to do with what the parents are, because this is about a strong defense against external influences. It is about what they in this way choose to represent. Our young people are involved in a heroic inner struggle, and it is not obvious to them how they could bring with them the absolute authenticity they sense into an adult social life. And for some of us it is just what we have to do. But it comes with a price, and parents routinely usually choose the part of being a single minded one sided outer personality. And since they themselves have abandoned their inner voice once, they abandon their children’s too, because they are experiencing the same horror as they once felt all over again. So instead of attending their kids’ point of view and agree on how terribly superficial, inauthentic and fictitious everything is. While at the same time claim that there is a price to be paid attached to maintaining this authenticity. And to embrace it all in. Our parents, and the so called grown up world regularly become vicious about it in all their well meaning acts of goodness.
This experience is, of course, individually deeply valuable to our personality from a human point of view, but it has a flip side. We cannot be, or sustain what someone else wants us to be. And we have to stand up to this.
Right here, is where initiations entered into traditional cultures of all time before our civilisation as we know it. They have learned about its importance from experience.
Over time it taught them that for most people it is enough to play along and just be what is expected of them in different contexts and adapt. But for many others, this is not enough at all. Not to say that you have to be an opportunist as an alternative for the rest of your life.
This uncomfortable situation in life have something very important to convey to us all. And this is what Christianity as a collective have made us forget.
What this is really about is how we are to become humans. And it is not like picking flowers at the roadside.

About the voice of Greta Thunberg

The political and collective reaction to the phenomenon of the young girl Greta Thunberg often seems to me to be out of focus. For the most part, the reaction to her voice of inheritance is squabbling rhetorics of personal views and political ideology.
Here is a girl, soon to become a young woman about to enter into an inherited world that has lost its responsibility to this heritage. She uses her natural voice of this inheritance. And by staying true to that, she really shows what we have lost, what her generation is about to enter into. They do not see a world concerned about the responsibility of taking care of what is ours to protect and treat with care for the next generation to come.
Is this world really what we think our children want to inherit?
By now it should be apparent that what she also represents, is that non-conforming strength that most of us abandon at her age as we become completely anesthetizised by our adaption to a basically unhealthy society. A society with an often questionable and morally inferior decision making policy. Which is what we hand over as this world together with some of the responsibility that follows in just being that next generation.

The sense of place as personal identity

We don’t derive our individuality from some combinations of collective identities like sex, race, social class, vocation, nationality, or religion. In contrast, we have only one important sense of personal identity that is imbued in us in our earliest childhood. We are coming from one context only, the sense of place.
The question of identity, of who i am, is resolved in me as a child by being the full implication of where i am.
Personality is that connection, an extension of that childhood place. We are its stuff of existence. This life potential of land. Our mothers carries a life whose essence belongs to this place, and in that sense, a child’s identity will become determined by his or her’s place of derivation. It is that child’s self-sustaining and imagining substrate.
Life is this becoming of an annexation of that place.

Behind the ongoing presence

My consciousness rests upon something that mediates reflection, a kind of place, and a perspective in its own right out of which moments of energized visions in ordinary events appear.
It is my guiding principle. I think it is a voice from life itself. A life imagined.
With that, there is always incredibly high expectations on women.
Why?

I am not your imagination

If i really think about psychic happenings, about our inner subjective life, our imagination, the ideas and perceptions that we use as tools to refer to them, its quite easy too see that our perceptions of life relies on something that is projected on to us. They contain the energy pulses of recognisable patterns originating from behind what we imagine, and it is from that source they are then formulated and transmitted to us.
Therefore, it may not come as a surprise that we as individuals from whatever different background, traditional or not, may experience this imaginative reality that is projected from the world outside as something not really belonging to us. Rather, it is something of a general agreement that is trying to turn us into an intellectual extension of their own imagination, of their ideas and their perceptions of reality. And if it originates from a christian background, its easy to see that images of authority and heroism stands out as very important for that mindset to maintain a coherent reality. It will appear to us as a kind of generic agreement referenced as the only acceptable use of psychic energy. However, if you have a different psychological setup than that, you are going to experience problems adjusting to this rigid and stereotyped reality. Because it confuses our total set of relations of living to only a few isolated moments of imagination determined by a kind of narrowed down inner life.
But from within our reflections our visions also occur. And as an inner guide they have a wider application than just being restricted to authority and heroism. There are many more attributes to psychic energy than that. And i cannot force myself into an unrepeatable creation, and someone else’s historical or subjective vision. That will only separate me from my own reality. From the ordinary, every-day, abiding experience of reflection and the interconnected unity of all things. With earth, the community, to cosmos, and with the ultimate reality as a perspective of individual relationships to our guiding principles of energy and inner reality. And even worse, i might start to behave like there can be only one single form of psychic, spiritual or intellectual reality.
So somewhere along the path of life, we have learned to put the unacceptable somewhere. What we are, but not allowed to express. I mean all of that which we now have to transform into guilt and blame. It is psychic hygiene. It is what we do to be able to limit ourselves to an agreeable reality.
What do we do with it? We cannot just turn all that guilt and blame loose on the world.
But still, this is exactly what we do.